Greece recorded one of the lowest rates of young people leaving education and training early in the European Union in 2025, ranking second among all 27 member states for keeping young people in education, according to new data from Eurostat.

The country posted a rate of 3.0%, trailing only Croatia, which reported the lowest share in the EU at 2.1%. Ireland placed third at 3.6%.

Greece’s standing reflects consistent progress over the past decade. In 2015, the country’s rate stood at 7.9%. Over ten years, it fell to 3.0%, a drop of nearly 5 percentage points.

Eurostat defines “early school leavers” as young people between the ages of 18 and 24 who exit education and training before completing upper secondary or higher-level studies. The data measures this group as a share of the total population in that age range.

Greece’s decade-long push keeps young people in education

The EU-wide average stood at 9.1% in 2025, just above the bloc’s own target of bringing that figure below 9.0% by 2030. The rate has declined steadily from 11.0% in 2015. Nineteen of the 27 EU member states reported a lower rate in 2025 compared to 2015, and 17 have already met the 2030 target.

In 2025, the share of early school leavers (young people aged 18-24 leaving early from education and training) in the EU was 9.1%.

Lowest shares in:
Croatia (2.1%)
Greece (3.0%)

Highest shares in:
Romania (15.5%)
Germany (13.1%)

Read more https://t.co/a38jnlr9Wy pic.twitter.com/ukb0aojNRK

— EU_Eurostat (@EU_Eurostat) June 4, 2026

Among countries that improved the most since 2015, Malta led with a drop of 7.7 percentage points. Portugal followed with a decrease of 7.4 percentage points, and Spain dropped by 7.2 percentage points.

Not all countries moved in the right direction. Seven EU member states reported higher rates in 2025 than in 2015. Cyprus saw the biggest rise, climbing 4.6 percentage points over the decade.

Germany increased by 3.0 percentage points, and Austria rose by 2.7 percentage points. Romania posted the highest rate in the EU in 2025 at 15.5%, followed by Germany at 13.1% and Spain at 12.8%.

Men across the EU still quit school earlier than women

A gap between men and women remained consistent across the EU. More young men left education early than women, though both groups showed improvement. The rate for men fell from 12.5% in 2015 to 10.6% in 2025. For women, the figure dropped from 9.4% to 7.5% over the same period.

Greece’s rate of retaining young people in education has improved in nearly every year over the past decade, placing it firmly among the EU’s strongest performers on this measure.

Ancient Greek scientist Erasistratus (300-250 B.C.) is credited with being among the first human lie detectors. He devised a specific technique to read a person’s physical response so as to spot when an individual was lying.

While in Alexandria, Egypt, he is said to have proven Prince Antiochus was desperately in love with his father’s new wife, Stratonice. He noted how his pulse increased significantly whenever the queen’s name was mentioned, despite his insistence that he did not have the hots for his stepmother.

Love-struck, he fell ill with passion and chose to pine away in silence. The physicians were unable to discover the cause and nature of his disease.

Erasistratus himself was at a loss at first, until, finding nothing amiss about his body, he began to suspect that it must be the man’s mind that was diseased and that he might perhaps be in love.

Erasistratus confirmed his conjecture when he observed that the skin of Antiochus grew hotter, his color deeper, and his pulse quicker whenever Stratonice came near him, while none of these symptoms occurred on any other occasion.

The Greek physician eventually told the father, King Seleucus, that his son’s disease was incurable, for he was in love with the monarch’s wife and that he chose to die rather than to disclose his secret.

According to the anecdote, Seleucus not only gave up Stratonice, but also resigned to his son several provinces of his empire.

Erasistratus founded school of anatomy in Alexandria

Erasistratus, along with fellow physician Herophilus, founded a school of anatomy in Alexandria where they carried out anatomical research.

He is credited for his description of the valves of the heart. He also concluded that the heart was not the center of sensations. Instead, he said, it functioned as a pump. He was among the first to distinguish between veins and arteries, believing that arteries were full of air and carried the “animal spirit” (pneuma).

Together with Herophilus, he is credited by historians as the potential founder of neuroscience due to his acknowledgment of nerves and their roles in motor control through the brain and skeletal muscles.

Furthermore, Erasistratus is seen as one of the first physicians/scientists to conduct recorded dissections and potential vivisections alongside Herophilus.

The two physicians were said by several Roman authors, notably, Augustine, Celsus, and Tertullian, to have performed controversial vivisections on criminals to study the anatomy and possible physiology of human organs while they were in Alexandria.

Related: Ancient Library of Alexandria One of Greatest Treasures of Mankind

A new bill introduced by the Greek Ministry of Finance recently in the nation’s Parliament includes sweeping salary increases for the highest-ranking officials of the Orthodox Christian Church of Greece. Under the proposed legislation, the Archbishop and Metropolitan Bishops will see their monthly gross pay rise by as much as 95%, standardizing their new salaries at €4,671.90.

Greece to restructure how Bishops are paid

The adjustments, outlined in Article 56 of the extensive finance bill, fundamentally change how the state compensates senior clerics. Rather than utilizing the previous tiered allowance system, the new legislation equals the base pay of Metropolitan Bishops with that of the Archbishop of Athens and All Greece.

Both positions are now pegged directly to the compensation of top government executives. Specifically, the hierarchs will receive 90% of the maximum gross salary allotted to a Ministry General Secretary. The public sector basic salary limit for General Secretaries adjusts to €5,191 effective April 1, 2026. The legislation calculates the new clergy pay explicitly as 90% of this figure. The bill firmly states that no other supplementary benefits or allowances will be paid beyond this established rate.

Prior to this legislative update, senior clergy salaries fluctuated based on specific representation expenses and educational qualifications, such as holding a master’s or doctoral degree. The contrast with the new pay scale is significant:

The Archbishop: Previously earned a monthly gross income ranging from €2,840 to €2,915. The adjustment delivers an approximate 60% baseline increase.

Metropolitan Bishops: Previously collected between €2,400 and €2,475 monthly. Under the new equalization framework, their gross pay jumps by up to 95% to match the Archbishop.

Assistant and Titular Bishops: The bill standardizes compensation for lower-ranking hierarchs, setting their total monthly salaries at exactly 70% of the top-tier rate.

Wider public sector wage adjustments

While initially framed around measures combating the energy crisis and supporting vulnerable groups and pensioners, the bill extends far beyond ecclesiastical pay. The legislative package contains comprehensive wage restructuring for various sectors of the Greek state apparatus.

Articles 49 through 55 dictate specific salary and promotional adjustments for the judiciary and civil service. Judicial officers facing delayed promotions due to a lack of open vacancies will receive calculated percentage adjustments to their base pay, depending strictly on their accumulated years of service.

The bill also implements hard compensation caps for other public servants. Members of constitutionally protected independent authorities who hold supplementary government positions cannot exceed 80% of a judicial officer’s total pay. Finally, the legislation actively standardizes the pay scales for administrative staff serving both the Presidency of the Government and the Presidency of the Republic, ensuring direct alignment with the updated 2026 public sector guidelines.

A highly ambitious transportation proposal aims to connect Athens with approximately 40 other destinations in Europe through a high-speed “mega-metro” rail network by 2040. Dubbed “Starline,” the blueprint of this plan hopes to replace Europe’s fragmented national railways with a unified 22,000-kilometer (14,000-mile) system, significantly reducing travel times for Greek and European passengers overall, offering a green alternative to short-haul flights.

Developed by the Copenhagen-based think tank 21st Europe, the Starline project proposes five major railway corridors spanning 22 nations across Europe. The proposed routes include Line A from Naples to Helsinki, Line B from Lisbon to Kyiv via Madrid, Line C connecting Madrid to Istanbul, Line D from Dublin to Kyiv, and Line E linking Milan to Oslo. Operating like a city metro on a continental scale and obviously above ground, the network will link European cities under a single transit identity, with trains reaching speeds between 300 and 400 kilometers per hour.

Where do Athens and Greece come into the equation of this Europe-wide system?

For Greece, the infrastructure upgrade would drastically alter regional connectivity within the country and across southeastern Europe. Τhe European Commission recently announced targets to cut Sofia-to-Athens travel from 13 hours and 40 minutes to six hours, and Berlin-to-Copenhagen from seven hours to four.

The proposal complements these targets across the continent, where similar reductions will happen. A trip from Berlin to Copenhagen, from example, will drop from seven hours to four, while historically overnight routes like Kyiv to Berlin will become predictable, direct daytime connections.

Transportation remains one of Europe’s largest climate challenges, generating roughly a quarter of all greenhouse gas emissions. While aviation accounts for a smaller percentage globally, short-haul flights remain the default for millions of European travelers. High-speed rail produces up to 90 percent less carbon dioxide per journey. 21st Europe states that a large-scale shift to rail represents the best path toward meeting the European Union’s 2050 net-zero emissions targets while maintaining fast mobility.

The proposal moves away from traditional railway conventions as the dark blue trains will abandon standard first- and second-class divisions, replacing them with purpose-built spaces such as quiet workspaces, family-oriented sections, ergonomic seating, and communal coffee areas. This layout aims to democratize long-distance travel and prioritize passenger comfort.

The Greek government is reportedly finalizing legislation to impose a 15% tax on capital gains derived from cryptocurrencies, aiming to formally integrate digital assets into the national tax code. According to government officials who spoke to Reuters on Friday, the Ministry of National Economy and Finance in Greece is drafting the bill, which authorities expect to submit to Parliament for approval in the coming months.

Under the proposed financial framework, the initial 500 euros of cryptocurrency profits will remain exempt from the new tax to shield small-scale retail investors. Any capital gains exceeding this threshold will face a flat 15% rate, aligning the taxation of digital assets with traditional securities sales in Greece.

It is believed that people engaged in personal cryptocurrency mining will not face taxation on their yields. However, if the mining operation functions as a registered corporate entity, standard business tax rules will apply.

The current situation regarding cryptocurrency taxation in Greece

At present, Greece operates without a comprehensive legal framework specifically targeting cryptocurrency profits and people making a living out of them. This regulatory gap reflects a broader inconsistency across the European Union, where member states currently lack a unified fiscal system for the rapidly expanding sector. Across the continent, tax rates on digital capital gains vary significantly, ranging from an 8% low in neighboring Cyprus to 30% in France. The upcoming Greek legislation seeks to close domestic loopholes and bring Athens in line with European peers that have already established clear rules for digital investors.

The legislative move coincides with a wider European push to curb tax evasion and financial opacity within the digital space. The European Union recently introduced the Markets in Crypto-Assets (MiCA) Regulation and the DAC8 Directive, which mandate strict reporting standards and demand that crypto-asset service providers share user transaction data with national tax authorities. Greece’s updated tax code will operate in tandem with these measures on a European level.

A pointless measure?

Despite the planned implementation, government sources acknowledged severe difficulties in measuring the actual size of the domestic cryptocurrency market. The vast majority of Greek investors execute their trades through international, offshore platforms rather than locally registered exchanges. This decentralized structure makes it nearly impossible for financial authorities to accurately track the total volume of digital assets held by people. Consequently, the Ministry of Finance has not yet published any specific projections regarding the exact state revenues the 15% tax might generate.

Until the proposed legislation officially becomes law, cryptocurrency profits remain largely undeclared in Greece, leaving a substantial pool of potential state revenue untapped.

Ukraine officially apologized to the Greek government on Friday following the discovery of a Ukrainian sea drone near the Ionian island of Lefkada. The unexpected discovery of the uncrewed surface vessel prompted swift diplomatic action from Athens, which raised serious safety and environmental concerns regarding the military presence in Greek territorial waters.

Last week, the Greek government escalated the issue by lodging a formal double diplomatic demarche. Athens directed its official protests to both the Ukrainian Embassy located in the Greek capital and directly to the Ukrainian Ministry of Foreign Affairs in Kyiv. Greek authorities clearly stated that the stray sea drone severely compromised the safety of civilian maritime navigation in the busy Ionian Sea, which is a popular tourist destination both for Greeks and foreigners. Experts noted that any accidental detonation or collision involving the device could have led to human casualties and inflicted extensive environmental damage on the region’s marine ecosystem.

Ukraine’s response to Greece

In direct response to the diplomatic protest from Athens, Ukrainian Foreign Ministry spokesman Heorhii Tykhyi released a public statement on social media late on Friday evening, addressing the issue. Tykhyi offered a formal apology on behalf of Ukraine, attributing the drone’s errant journey into Greek waters to the unpredictable circumstances generated by the ongoing Russian invasion of Ukraine.

“The Ukrainian side expresses its apologies for the incident, stressing that it was the result of circumstances brought about by the ongoing Russian aggression,” Tykhyi wrote in a statement published on Friday. He argued that the discovery off the coast of Lefkada, along with similar events reported in other regions, demonstrates how the current conflict threatens not only Ukraine but also friendly European states and the broader international community.

Addressing the specific maritime concerns raised by the Greek demarche, the Ukrainian foreign ministry noted its strict commitment to international law and the fundamental principles of civilian maritime safety. Ukraine also reiterated a strong, vested interest in preventing any similar occurrences from happening in the future.

Tykhyi pointed out that international and regional security, specifically maritime safety and combating the operations of Russia’s “shadow fleet,” remain urgent, shared priorities for both Greece and Ukraine. Despite the immediate friction caused by the drone’s discovery, Ukraine utilized the statement to emphasize the strength of its bilateral relationship with Greece.

The foreign ministry expressed deep gratitude to the Greek government and the Greek people, praising the country for its steadfast, continuous support of Ukraine since the very first days of Russia’s full-scale invasion. Kyiv concluded by reaffirming its dedication to deepening these friendly relations and maintaining a constructive dialogue across all areas of mutual interest.

As one of the most famous figures in human history, it comes as little surprise that the life of Alexander the Great is tied to several legends of mythic proportions, of which several concern the conqueror’s encounters with sea monsters.

Alexander’s armies traversed much of the known ancient world, leaving their native Macedon far behind them. Over the course of their long campaigns, they encountered many strange sights, some of which may have inspired later myths and legends.

At least two historians, from the ancient and medieval periods, described Alexander the Great and his encounters with sea monsters. The first was Diodorus Sciulus, a Greek historian of the 1st century BC and the Arab scholar Ibn Khaldun of the 14th century AD.

The sea creature at the siege of Tyre, 332 BC

In 323 BC, the intrepid Macedonian king laid siege to Tyre, a well-fortified Phoenician city-state on the coast of the Mediterranean. The city was extremely difficult to penetrate because it was located on an island and was defended by high walls that came right up to the sea.

Nevertheless, it was necessary to capture Tyre to deny the Persians access to a strategically important naval base. Thus, Alexander ordered his engineers to prepare artillery pieces and siege works for an assault on the city.

However, whilst this effort was underway, a strange event in which the army of Alexander the Great encountered a sea monster in the waters around Tyre occurred, according to the writings of Diodorus Siculus.

“As the Macedonian construction came within range of their missiles, portents were sent by the gods to them in their danger,” wrote Diodorus Siculus.  “Out of the sea, a tidal wave tossed a sea monster of incredible size into the midst of the Macedonian operations.”

“It crashed into the mole but did it no harm, remained resting a portion of its body against it for a long time and then swam off into the sea again,” continued the Greek historian. “This strange event threw both sides into superstition, each imagining that the portent signified that Poseidon would come to their aid, for they were swayed by their own interest in the matter.”

A less fantastical explanation for this incident is possible than a mythical sea monster sent by Poseidon. The creature in question may have been a shark, dolphin, whale, or other entirely normal aquatic inhabitant.

Alexander the Great and the sea monsters of Alexandria

The siege of Tyre was not the only time Alexander is said to have encountered a sea monster. According to the Arab scholar Ibn Khaldun, he saw several mythical aquatic beasts in Egypt.

In fact, Ibn Khaldun claimed that sea monsters initially halted the construction of Alexandria until Alexander devised a way to scare them away from the area.

“Sea monsters prevented Alexander from building Alexandria,” wrote the scholar. “He took a wooden container in which a glass box was inserted, and dived in it to the bottom of the sea. There he drew pictures of the devilish monsters he saw.”

According to Ibn Khaldun, “He then had metal effigies of these animals made and set them up opposite the place where building was going on. When the monsters came out and saw the effigies, they fled. Alexander was thus able to complete the building of Alexandria.”

George Souflias, a prominent figure in Greek politics and a long-serving cabinet minister for the center-right New Democracy party, died at the age of 85, it was made public late on Friday evening. Known for his long political career across multiple key ministries and his two bids for the New Democracy (ND) party leadership, Souflias leaves behind an impressive political record spanning over three decades. He had reportedly been facing several health challenges in his final years that led to his death on Friday.

Who Was Souflias

Born on July 7, 1941, during the German Nazi occupation, in the village of Agia Triada in the Farsala municipality of Thessaly, Souflias initially built a career far from politics. He earned a degree in civil engineering from the Polytechnic School of the Aristotle University of Thessaloniki. By 1967, he had established his own design and construction firm in the central Greek city of Larissa, working extensively in the private sector prior to his transition to public service.

His political career launched alongside the restoration of Greek democracy following the junta of 1967–1974. As a candidate for the ND party, Souflias was first elected to the Greek Parliament representing the Larissa constituency in 1974. He quickly established a formidable local stronghold, securing re-election in 11 subsequent national contests: 1977, 1981, 1985, both the June and November elections of 1989, 1990, 1993, 1996, 2004, 2007, and finally in 2009.

Throughout his parliamentary tenure, Souflias was entrusted by party leaders and prime ministers with some of the most critical portfolios in the Greek government. He began his executive service as Deputy Minister of the Interior under Prime Ministers Konstantinos Karamanlis and Georgios Rallis. His influence grew significantly in subsequent administrations. During the Tzannetakis government in 1989 and the later Mitsotakis one between 1990 and 1993, he served as Minister of National Economy. He also held the cabinet positions of Minister of Finance, Minister of National Education and Religious Affairs, and Minister of Environment, Physical Planning, and Public Works (ΥΠΕΧΩΔΕ).

Within the center-right ND party, Souflias was a powerful internal factional leader, mounting two high-profile campaigns for the party leadership. He challenged Miltiades Evert for the leadership in 1996 and subsequently ran against Kostas Karamanlis during the party’s fourth congress in 1997. Both bids were ultimately unsuccessful. Political friction eventually led to his formal expulsion from New Democracy in 1998. The rupture proved temporary, and he was readmitted to the party ranks in 2001, resuming his position as a senior conservative official.

Souflias officially stepped away from public life following the 2009 national elections.

Although he was re-elected as a Member of Parliament for Larissa, he chose to resign his seat immediately. His retirement came amid heavy internal party criticism, as Souflias had been the primary proponent of calling the 2009 snap elections, a strategic decision that resulted in a severe electoral defeat for ND and the landslide election of the center-left PASOK party under George Papandreou, only months before the beginning of the Greek financial crisis. Following the loss, he accepted the political fallout and permanently withdrew from active politics.

Stoicism, was one of ancient Greece’s philosophical movements founded by Zeno of Citium in Athens in the early 3rd century BC.

Stoicism is a philosophy of personal ethics informed by its system of logic and its views on the natural world. For the Stoic, virtue alone is sufficient for human happiness.

For Stoics, emotions like fear, envy, passionate love were merely false judgements and the sage, a person who had attained moral and intellectual perfection, would not be touched by them.

It is a philosophy of life where the individual maximizes positive emotions, reduces negative emotions, and helps him or herself hone their virtues of character.

The name derives from the porch (stoa poikile) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held.

Birth of Stoicism, one of ancient Greece’s philosophical movements

The philosophy of Stoicism was originally known as “Zenonism” after the founder, Zeno of Citium.

Zeno ended up in Athens after his ship wrecked near the city. He was not a philosopher, but he turned his misfortune into an opportunity by studying all the philosophical resources available in the city.

He sat in on lectures from the other schools of philosophy (e.g., Cynicism, Epicureanism) and eventually started his own.

However, the Stoics did not believe that the founders were perfectly wise. In order to avoid their philosophy becoming a cult of personality, they chose to name it Stoicism after the place they were meeting, the stoa poikile of the Agora.

Zeno’s ideas developed from those of the Cynics, whose founding father, Antisthenes, had been a disciple of Socrates. Zeno’s most influential follower was Chrysippus, who was responsible for molding what is now called Stoicism.

Other prominent Stoics included Cleanthes of Assos, Panaetius of Rhodes, Aristo of Chios, Posidonius of Apameia, Diodotus, and others.

Later, Seneca, Epictetus, and Roman emperor Marcus Aurelius ushered Stoicism to the Roman world. The philosophy flourished until the 3rd century AD.

Stoic Philosophy

According to Stoicism, the path to eudaimonia (happiness) is embracing and accepting the moment as it presents itself by not allowing oneself to be controlled by the desire for pleasure or by the fear of pain.

The Stoic must use his or her mind to understand the world and to do one’s part in nature’s plan by working together and treating others fairly and justly.

The Stoics are especially known for the teaching “virtue is the only good” and that people must lead a virtuous life to be accomplished and complete human beings.

External things—such as health, wealth, and pleasure—are not good or bad in and of themselves but have value as “material for virtue to act upon.”

The Stoics also held that certain destructive emotions, such as fear or jealousy, resulted from errors of judgment, and they believed people should aim to maintain a prohairesis (will) that is “in accordance with nature.”

To live a good life, a person had to understand the rules of the natural order, Stoics believed, since everything was rooted in nature.

For many Stoics, virtue is sufficient for happiness. Thus, a sage would be emotionally resilient to misfortune and would therefore be considered truly free.

According to Stoics, people don’t truly have control over many things and situations in life. Therefore, they believe that worrying about things outside of their control is unproductive, or even irrational for a person who wants to attain tranquility and happiness.

Stoics differentiate between what is and what is not under human control and do not waste energy and thoughts over uncontrollable adverse events.

Where many people worry endlessly about things out of their control, the Stoics believe they should expend their energy in thinking of creative solutions to problems, rather than the issues themselves.

Stoicism is not about having a set of beliefs or ethical claims. It is not a school of philosophy that is separate from everyday life.

The stoic must continuously practice and train (“askesis”). Stoic philosophical and spiritual practices include logic, Socratic dialogue and self-dialogue.

Influence of Stoicism on Christianity

The virtuous life of the Stoic has resemblances to a life led by a good Christian. Stoic writings such as “Meditations,” by Marcus Aurelius, have been highly regarded by many Christians throughout the centuries.

The Greek term for word is logos. The Greek philosopher Heraclitus used logos (the word) to explain what he saw as the universal force of reason that governed everything.

In the 5th century BC, Heraclitus said that all things happen according to the Logos. The Stoics also believed in the Logos, along with the notions of conscience and virtue.

A few centuries later, Greek-speaking Jews came to view the Logos as a force sent by God. In the Gospel of John, Jesus is referred to as the Word — “and the Word of God was made flesh and dwelt among men.”

The apostle Paul is known to have met with Stoics during his stay in Athens. In his letters, Paul reflected on his knowledge of Stoic philosophy, using Stoic terms and metaphors to assist new converts in their understanding of Christianity.

Both Stoicism and Christianity teach a person the importance of training their mind and body to be disciplined.

Both encourage the elimination of passions and inferior emotions, such as lust and envy, from one’s life, so that the higher possibilities of one’s humanity can be awakened and developed.

“If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven,” Jesus preached.

Similarly, as Seneca wrote, “We must give up many things to which we are addicted, considering them to be good.”

The Eastern Orthodox Church and Oriental Orthodox Church accept the Stoic ideal of dispassion to this day, as do ascetics all over the world.

Stoicism today

Daily Stoic, How to be a Stoic, The Modern Times Stoic, Modern Stoicism, Traditional Stoicism: these are only a handful of the websites that hail the importance of—even the need for—Stoicism in the 21st century.

Is it possible, though, for today’s man to embrace a philosophy that teaches indifference to material things and possessions in a ruthlessly material world?

An intellectual and popular movement called Modern Stoicism began at the end of the 20th century which is aimed at reviving the practice of Stoicism.

However, before that, Stoic philosophy served as the original philosophical inspiration for modern cognitive psychotherapy, particularly as mediated by Dr. Albert Ellis’ Rational-Emotive Behavior Therapy (REBT), the major precursor of Cognitive Behavioral Therapy (CBT).

In the original cognitive therapy treatment manual for depression by Aaron T. Beck et al., it is stated, “The philosophical origins of cognitive therapy can be traced back to the Stoic philosophers.”

A well-known quotation from the “Enchiridion” of Epictetus was taught to most clients during the initial session by Ellis and his followers: “It’s not the events that upset us, but our judgments about the events.”

This subsequently became a common element in the socialization phase of many other approaches to CBT.

Ryan Holiday’s The Obstacle is the Way; Stoicism—A Stoic Approach to Modern Life, by Tom Miles; Modern Stoicism, by Steve Brooks; and Modern Stoicism—How to Be a Stoic in the 21st Century, by Stephen Ryan are some of the books on Stoicism that have been published recently.

Famous Stoic quotes

“The happiness of your life depends upon the quality of your thoughts.”

“Luck is what happens when preparation meets opportunity.”

“You have power over your mind—not outside events. Realize this, and you will find strength.”

“It is not death that a man should fear, but he should fear never beginning to live.”

“Think of yourself as dead. You have lived your life. Now take what’s left and live it properly.”

“To live a good life; we all have the potential for it, if we learn to be indifferent to what makes no difference.”

“Death smiles at us all, but all a man can do is smile back.”

“Accept whatever comes to you woven in the pattern of your destiny, for what could more aptly fit your needs?”

“The object of life is not to be on the side of the majority, but to escape finding oneself in the ranks of the insane.”

“The best revenge is not to be like your enemy.”

“Very little is needed to make a happy life; it is all within yourself, in your way of thinking.”

“Loss is nothing else but change, and change is nature’s delight.”

“It is not because things are difficult that we don’t dare; it is because we do not dare that things are difficult.”

“A gem cannot be polished without friction, nor a man perfected without trials.”

“The bravest sight in the world is to see a man struggling against adversity.”

“Throw me to the wolves and I will return leading the pack.”

“Life is never incomplete if it is an honorable one. At whatever point you leave life, if you leave it in the right way, it is whole.”

“Man is affected not by events, but by the view he takes of them.”

“Sometimes even to live is an act of courage.”

“If you really want to escape the things that harass you, what you’re needing is not to be in a different place but to be a different person.”

“He suffers more than necessary, who suffers before it is necessary.”

“It is not the man who has too little, but the man who craves more, that is poor.”

“If a man knows not to which port he sails, no wind is favorable.”

“If you want to improve, be content to be foolish and stupid.”

“The world turns aside to let any man pass who knows where he is going.”

“Seek not the good in eternal things, seek it in yourselves.”

“It is the nature of the wise to resist pleasures, but the foolish to be a slave to them.”

“No man is free who is not a master of himself.”

“It is impossible to begin to learn that which one thinks one already knows.”

“Never depend on the admiration of others. There is no strength in it. Personal merit cannot be derived from an external source.”