11. In the reasoning being to act according to nature is to act according to reason.
12. Be upright either by nature or by correction.
13. In an organic unity bodily members play the same part as reasoning beings among separate existences, since both are fitted for one joint operation. This thought will come home to you the more vividly if you say often to yourself: “I am a member of the mighty organism which is made up of reasoning beings.” If, instead of a member, you say that you are merely a part, you have not as yet attained to a heartfelt love of mankind. As yet you love not well-doing for its own sake alone, and you still perform your bare duty, with no thought that you are your own benefactor by the deed.
14. From the world without let what will affect whatever parts are subject to such affection. Let the part which suffers complain, if it will, of the suffering. But I, if I admit not that the hap is evil, remain uninjured. Not to admit it is surely in my power.
15. Let any one say or do what he pleases, I must be a good man. It is just as gold, or emeralds, or purple might say continually: “Let men do or say what they please, I must be an emerald, and retain my lustre.”
16. The soul which rules you vexes not itself. It does not, for example, awake its own fears or arouse its own desires. If another can raise grief or terror in it, let him do so. By its own impressions it will not be led into such emotions.
Let the body take thought, if it can, for itself, lest it suffer anything, and complain when it suffers. The soul, by means of which we experience fear and sorrow, and by means of which, indeed, we receive any impression of these, will admit no suffering. You cannot force it to any such opinion.
The ruling part is, in itself, free from all dependence, unless it makes itself dependent. Similarly, it may be free from all disturbance and obstruction, if it does not disturb and obstruct itself.
17. To have good fortune is to have a good spirit, or a good mind. What do you here, Imagination? Be gone, I say, even as you came. I have no need for you. You came, you say, after your ancient fashion: I am not angry with you, only, be gone!
18. Do you dread change? What can come without it? What can be pleasanter or more proper to universal nature? Can you heat your bath unless wood undergoes a change? Can you be fed unless a change is wrought upon your food? Can any useful thing be done without changes? Do you not see, then, that this change also which is working in you is even such as these, and alike necessary to the nature of the Universe?