Stoicism was one of the new philosophical movements of the Hellenistic period. The name derives from the porch (stoa poikilê) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held. Unlike ‘epicurean,’ the sense of the English adjective ‘stoical’ is not utterly misleading with regard to its philosophical origins. The Stoics did, in fact, hold that emotions like fear or envy (or impassioned sexual attachments, or passionate love of (...) anything whatsoever) either were, or arose from, false judgements and that the sage—a person who had attained moral and intellectual perfection—would not undergo them. The later Stoics of Roman Imperial times, Seneca and Epictetus, emphasise the doctrines (already central to the early Stoics' teachings) that the sage is utterly immune to misfortune and that virtue is sufficient for happiness. Our phrase ‘stoic calm’ perhaps encapsulates the general drift of these claims. It does not, however, hint at the even more radical ethical views which the Stoics defended, e.g. that only the sage is free while all others are slaves, or that all those who are morally vicious are equally so. Though it seems clear that some Stoics took a kind of perverse joy in advocating views which seem so at odds with common sense, they did not do so simply to shock. Stoic ethics achieves a certain plausibility within the context of their physical theory and psychology, and within the framework of Greek ethical theory as that was handed down to them from Plato and Aristotle. It seems that they were well aware of the mutually interdependent nature of their philosophical views, likening philosophy itself to a living animal in which logic is bones and sinews; ethics and physics, the flesh and the soul respectively (another version reverses this assignment, making ethics the.. (shrink)

Stoicism, a philosophy and set of practices developed in ancient times, commands ever-growing interest. Its present day, students, practitioners, teachers, and scholars adapt it to the challenges of modern life. This third volume brings together fifty pieces previously published in the Stoicism Today blog, ranging from personal essays to conference presentations, from bits of practical advice to history and interpretation, from polemics to symposia grappling with controversies, key issues, and central concepts. There is something for everyone in this (...) volume. The selections in this volume range over a vast array of topics. You will encounter authors applying Stoicism to parenting, medicine, psychotherapy, culinary arts, time-management, exercise and fitness, the emotions, relationships, the workplace, and the environment. Some selections examine useful practices, the nature and scope of the virtues, how to develop equanimity, resilience, and happiness. Comparative studies bring Stoicism into connection with Buddhism, mindfulness, self-help and productivity authors, and modalities of psychotherapy. This book bridges the gaps between philosophical reflection and practical wisdom, between study and interpretation of Stoicism, and its application to present-day issues and problems. The essays in this volume speak to anyone intending to start or to deepen a thoughtful Stoic life in the modern world. (shrink)

You've seen the memes and quotes everywhere-from Reddit to TikTok-but what is stoicism really about? Stoicism 101 teaches you everything you need to know about this influential philosophy-from its key figures (including Epictetus, Seneca the Younger, and Marcus Aurelius), to its key principles (virtue, mindfulness, and the dichotomy of control). This easy-to-read guide uses engaging, straightforward lessons to teach you all the important stoic concepts. Whether you are new to stoicism or have been studying it for some (...) time, in this book you'll find quick, thorough, easy-to-understand explanations of stoic philosophies and practices such as mastering desires and emotions, cultivating character and virtue, learning self-acceptance, dealing with criticism and adversity, practical exercises for achieving happiness, and more. (shrink)

This essay concerns the disputed nature of the telos in Stoicism and argues that Michel Foucault’s description of the Stoic telos plausibly constitutes an accurate characterization, despite the frequent criticism it has received and the fact that it apparently neglects the important role of nature or physics in Stoicism. To advance this claim, the essay draws upon a neglected set of observations made by Foucault inThe Hermeneutics of the Subject, in which the telos is characterized in terms of (...) the elimination ofstultitia, or “indecision.” Once we analyze indecision and its causes from the perspective of physics, we can see that indecision is incompatible with the Stoic telos as standardly described, for example as “life in accord with nature.” It can be concluded that the Foucault’s view is not only plausible but is in fact supported by Stoic physics. The essay concludes with a discussion of some possible objections. (shrink)

Martha Nussbaum's work has been characterized by a sustained critique of Stoic ethics, insofar as that ethics denies the validity and importance of our valuing things that elude our control. This essay explores the idea that the very possibility of morality, understood as social or interpersonal ethics, presupposes that we do value such things. If my argument is right, Stoic ethics is unable to recognize the validity of morality (so understood) but can at most acknowledge duties to oneself. A further (...) implication is that moral luck, so far from undermining morality as some have held, is presupposed by the very possibility of morality. (shrink)

Why was it that, with belief in the old gods discredited and scepticism spreading widely, Stoic ideals attracted the attention and ultimately won the adhesion of the most thoughtful Romans?Mr. Moellering traces this, first, to Stoicism's appeal to the Roman religious sense, and, secondly, to the Roman character itself. Aeneas, he believes, is the very embodiment of Roman Stoicism.

Stoicism Stoicism originated as a Hellenistic philosophy, founded in Athens by Zeno of Citium, c. 300 B.C.E. It was influenced by Socrates and the Cynics, and it engaged in vigorous debates with the Skeptics, the Academics, and the Epicureans. It moved to Rome where it flourished during the period of the Empire, … Continue reading Stoicism →.

From Stoicism to Platonism describes the change in philosophy from around 100 BCE, when monistic Stoicism was the strongest dogmatic school in philosophy, to around 100 CE, when dualistic Platonism began to gain the upper hand - with huge consequences for all later Western philosophy and for Christianity. It is distinguished by querying traditional categories like 'eclecticism' and 'harmonization' as means of describing the period. Instead, it highlights different strategies of 'appropriation' of one school's doctrines by philosophers from (...) the other school, with all philosophers being highly conscious of their own identity. The book also sets out to break down the traditional boundaries between, on the one hand, the study of Greco-Roman philosophy in the period and, on the other hand, that of contemporary Hellenistic Jewish and early Christian writings with a philosophical profile. In these ways, the book opens up an immensely fruitful period in the history of philosophy. (shrink)

My dissertation focuses on the moral philosophy of Descartes, Pascal, and Spinoza in the context of the revival of Stoicism within the seventeenth century. There are many misinterpretations about early modern ethical theories due to a lack of proper awareness of Stoicism in the early modern period. My project rectifies this by highlighting understated Stoic themes in these early modern texts that offer new clarity to their morality. Although these three philosophers hold very different metaphysical commitments, each embraces (...) a different aspect of Stoicism, letting it influence but not define his work. By addressing the Stoic themes on the morality of these three authors, I also hope to help better capture the intellectual climate of the time by bringing Stoic themes into the foreground. Stoicism is a Hellenistic philosophy that considered the passions a sickness of the intellect and the source of all human suffering; they believed the cure was virtue, which was obtained through replacing irrational passions with rational beliefs. Stoicism had a revival in the Renaissance ushering in a wave of Neostoic authors who play an important role in shaping the intellectual landscape of the following centuries. My first two chapters discuss Descartes, who wrote a “provisional morality” early in his public life, only (as I show) to ignore the subject of ethics until near his death. In my first chapter I argue that, though many present-day scholars misread Descartes’ first ethics as part of his final ethics, this earliest “provisional morality” mimics Neostoic Skeptics such as Montaigne and is provisional because his method of doubt is also provisional. In my second chapter I show that Descartes’ late, and more developed, moral theory attempts to synthesize a variety of ancient, and seemingly contradictory, ethical traditions: Stoicism, Epicureanism, and Aristotelianism. In many ways Descartes embraces Stoic morality, but as a mechanist he does not view passions as an intellectual sickness; rather they are a physiological event, an amoral instrument that can be used to help control one’s irrational desires. I further defend my thesis externally by showing that this is the reading supported by Descartes’ contemporaries including critics such as Leibniz and early Cartesians such as Antoine Le Grand and Pierre-Sylvain Régis My third chapter discusses Pascal, who embraces Stoicism differently. Pascal offers Stoicism as the first tier of a binary ethics: modeled after Augustine’s city of God and city of man, it is an alternative moral code for those who are ignorant of the good and true happiness. Finally, in my fourth chapter, I discuss two common misinterpretations of Spinoza’s ethics: one of them neglects the Stoic influence on his thought while the other embraces it too strongly, portraying him as an unadulterated Stoic. Although there are ways that he is more Stoic than Descartes and Pascal, such as in his panpsychism and monism, this does not extend to his morality. Rather than accepting either of the two readings, I highlight anti- Stoic themes that are also present. I conclude that if the discussion is contained to his morality, Spinoza is no more Stoic than the other Neostoics I discuss in previous chapters. (shrink)

Nietzsche criticizes Stoicism for overstating the significance of its ethical ideal of rational self-sufficiency and for undervaluing pain and passion when pursuing an unconditional acceptance of fate. Apparent affinities between Stoicism and Nietzsche’s philosophy, especially his celebration of self-mastery and his pursuit of amor fati, lead some scholars to conclude that Nietzsche cannot advance these criticisms without contradicting himself. In this article, I narrow the target and scope of Nietzsche’s complaints against Stoicism before showing how they follow (...) from his other philosophic commitments. I suggest that the first line of criticism follows from his denial of teleology and his skepticism toward moral values’ descriptive objectivity. I then suggest that the second line of criticism follows from Nietzsche’s account of overcoming as bestowing contributory value upon pain and suffering. Explaining Nietzsche’s criticisms of Stoicism in this way substantially qualifies similarities between his philosophy and that of Stoicism while absolving him of the charge of inconsistency. (shrink)

This article shows how and why John Toland’s Pantheisticon presents a version of Stoicism that locates Stoic ethics in terms of its ‘original’, naturalistic, foundation and devoid of any reconciliation with Christianity. As the article demonstrates, Toland’s account – based on Cicero’s Academica – stands opposed to the Christianized version of Stoicism that had dominated so much seventeenth-century discourse: in effect, Toland restores the materialism that was incompatible with neo-Stoicism. Furthermore, the article also suggests that this ‘restoration’ (...) can be taken as a Spinozistic statement: Toland’s ‘application’ of Cicero celebrates what the first critics of neo-Stoicism had deemed dangerously close to Spinozism and so a threat to established piety. (shrink)

Commentators have not said much regarding Berkeley and Stoicism. Even when they do, they generally limit their remarks to Berkeley’s Siris (1744) where he invokes characteristically Stoic themes about the World Soul, “seminal reasons,” and the animating fire of the universe. The Stoic heritage of other Berkeleian doctrines (e.g., about mind or the semiotic character of nature) is seldom recognized, and when it is, little is made of it in explaining his other doctrines (e.g., immaterialism). None of this is (...) surprising, considering how Stoics are considered arch-materialists and determinists. My aim is to suggest that our understanding of Berkeley’s philosophy is improved significantly by acknowledging its underlying Stoic character. I argue that Berkeley proposes not only a semantic ontology based on assumptions of Stoic logic but also a doctrine in which perceptions or ideas are intelligible precisely because they are always embedded in the propositions of a discourse or language. (shrink)

The chapter is devoted to the analysis of ancient Stoic philosophy as a source of resilience for soldiers. At first, some historical cases are investigated, from a Roman Emperor Marcus Aurelius to more recent instances from Vietnam and Iraq. Secondly, in turn, the Epictetus' distinction between the controllable and the uncontrollable is introduced with the focus on the prescription to assign value only to the former as the Stoic source of resilience. Finally, some further questions are briefly addressed including the (...) ones concerning the sources of the Stoicism's appeal to the soldiers, its more particular applications as well as the potential drawbacks of the Stoic resilience. (shrink)

The criticism of “traditional,” “toxic,” or “patriarchal” masculinity in both academic and popular venues recognizes that there is some sense in which the character traits and tendencies that are associated with masculinity are structurally connected to oppressive, gendered social practices and patriarchal social structures. One important theme of criticism centers on the gender distribution of emotional labor, generally speaking, but this criticism is also particularly meaningful in the context of heterosexual romantic relationships. I begin with the premise that there is (...) a gendered and asymmetrical distribution in how much emotional labor is performed, but I also consider that there might be meaningful and informative distinctions in what kind of emotional labor is characteristically performed by different genders. Specifically, I argue that the social norms around stoicism and restricted emotional expression are masculine-coded forms of emotional labor, and that they are potentially prosocial. Responding to structural and interpersonal asymmetries of emotional labor could well involve supplementing or better cultivating this aspect of male socialization rather than discarding it. (shrink)

First, the thorny problem of locating the Midwest is treated. Second, the ancient Stoics’ understanding of nature is proposed as a fertile field of ecological wisdom. The significance of nature in Stoicism is explained. Stoic philosophers (big-S Stoics) are distinguished from stoical non-philosophers (small-s stoics). Nature’s lessons for living a good Stoic life are drawn. Are such lessons too theoretical to provide practical guidance? This worry is addressed by examining the examples of Cincinnatus and Cato the Elder—ancient Romans lauded (...) for their virtues who worked the land. They exhibited the virtues of civic responsibility, justice, self-sufficiency, parsimony, perseverance, equanimity, modesty, and respect for limits—an agrarian virtue dear to Wendell Berry. Agrarianism views rural society as superior to urban society and the independent farmer as superior to the paid worker. Reflection on the virtues of stoical Roman agrarians suggests that features of Roman Stoic agrarianism resonate with a contemporary instantiation of Stoicism in the Midwest. The main thesis is that Midwest Stoic agrarianism (MSA), guided by an array of earthy virtues, promotes agricultural practices that harmonize with nature and support living in agreement with nature, while rejecting agricultural practices contrary to nature and propelled by vice. MSA endorses, e.g., locally sourced, sustainably grown crops instead of CAFOs. MSA tackles the ecological and sociopolitical pressures confronting Midwest farmers in the Anthropocene and can fortify environmental virtue ethics beyond this region. (shrink)

According to the standard view, Montaigne’s Pyrrhonian doubts would be in the origin of Descartes’ radical Sceptical challenges and his cogito argument. Although this paper does not deny this influence, its aim is to reconsider it from a different perspective, by acknowledging that it was not Montaigne’s Scepticism, but his Stoicism, which played the decisive role in the birth of the modern internalist conception of subjectivity. Cartesian need for certitude is to be better understood as an effect of the (...) Stoic model of wisdom, which urges the sage to build an inner space for self-sufficiency and absolute freedom. (shrink)

Stoicism is two things: a long past philosophical school of ancient Greece and Rome, and an enduring philosophical movement that still inspires people in the twenty-first century to re-think and re-organize their lives in order to achieve personal satisfaction. Brad Inwood presents the long history that connects these.

_Roman Stoicism_, first published in 1911, offers an authoritative introduction to this fascinating chapter in the history of Western philosophy, which throughout the 20 th century has been rediscovered and rehabilitated among philosophers, theologians and intellectual historians. Stoicism played a significant part in Roman history via the public figures who were its adherents ; and, as it became more widely accepted, it assumed the features of a religion. The Stoic approach to physics, the universe, divine providence, ethics, law and (...) humanity are all investigated, as is its diffuse impact upon literature. The origins of Christianity are also examined. Arnold offers a sympathetic reading of St. Paul in light of Stoicism, and regards the latter as the crucial bridge between Antiquity and Christendom: it allowed a swathe of Pagan intellectuals to join the Church and influenced the development of Christian doctrine, thus making an immense contribution to the bedrock of modern European civilisation. (shrink)

An overview of Stoicism in the Renaissance, c. 1350 to c. 1650.

The Stoics’ account of the emotions may seem a barren and austere landscape. Fortunately, this picture is increasingly being challenged and Margaret Graver’s book is an excellent and eloquent addition to that general approach. The book has many virtues. In addition to a beautifully clear and uncluttered style, it offers a careful and balanced account of the Stoic view of the emotions which pays all due attention to the Stoics’ accounts of psychology in general , education and character development, and (...) moral responsibility. Graver does not shrink from pointing out areas in which the Stoics’ overall view may be a less than attractive option for us now, principally because it is her contention that their view makes best sense only in the context of Stoic philosophy most broadly. And much of Stoicism would not commend itself to us now, whatever the appeal of their psychological insights.Graver’s project, therefore, is primarily historical and, in particular, is to try to uncover what the first generations of Stoics may have said and thought. This task is, of course, hampered by the usual problem of evidence. (shrink)

Stoicism is now widely recognised as one of the most important philosophical schools of ancient Greece and Rome. But how did it influence Western thought after Greek and Roman antiquity? The question is a difficult one to answer because the most important Stoic texts have been lost since the end of the classical period, though not before early Christian thinkers had borrowed their ideas and applied them to discussions ranging from dialectic to moral theology. Later philosophers became familiar with (...) Stoic teachings only indirectly, often without knowing that an idea came from the Stoics. The contributors recruited for this volume, first published in 2004, include some of the leading international scholars of Stoicism as well as experts in later periods of philosophy. They trace the impact of Stoicism and Stoic ideas from late antiquity through the medieval and modern periods. (shrink)

The ancient Stoics had an uneven track record with regard to women’s standing. On the one hand, they recognized women as fully capable of rationality and virtue. On the other hand, they continued to hold that women’s roles were in the home. These views are consistent, given Stoic value theory, but are unacceptable on liberal feminist grounds. Stoic value theory, given different emphasis on the ethical role of choice, is shown to be capable of satisfying the liberal feminist requirement that (...) autonomy must be respected. In turn, a model for Stoic feminism is proposed. (shrink)

Studies in Stoicism contains six unpublished and seven republished essays, the latter incorporating additions and changes which Brunt wished to be made. The papers have been integrated and arranged in chronological order by subject matter, with an accessible lecture to the Oxford Philological Society serving as Brunt's own introduction.

The ancient Stoics believed that virtue is the only true good and as such both necessary and sufficient for happiness. Accordingly, they classified food as among the things that are neither good nor bad but "indifferent." These "indifferents" included health, illness, wealth, poverty, good and bad reputation, life, death, pleasure, and pain. How one deals with having or lacking these things reflects one’s virtue or vice and thus determines one’s happiness or misery. So, while the Stoics held that food in (...) itself contributes nothing to a person’s happiness, how one obtains, prepares, and serves it, and both what and how one eats, all reveal a person’s character as good or bad. Thus, understanding the purpose of food, the necessity of frugality, and the virtue of temperance are all important in Stoicism. This paper traces the ethical views on food from Zeno of Citium and Chrysippus to Seneca, Musonius Rufus, Epictetus, and Marcus Aurelius. They agree that the wise and temperate know that simple, inexpensive foods in moderate amounts produced locally are easy to get and prepare, healthy for the body, and good for the mind. Thus, Stoicism dictates frugality of diet and the rejection of ambitious eating, gluttony, luxuries, delicacies, and gustatory extravagance. Some Stoics favor vegetarianism. All Stoics think it wise to limit eating and drinking to strict bodily need and to eradicate all food anxieties. (shrink)

On the surface, stoicism and emotion seem like contradictory terms. Yet the Stoic philosophers of ancient Greece and Rome were deeply interested in the emotions, which they understood as complex judgments about what we regard as valuable in our surroundings. Stoicism and Emotion shows that they did not simply advocate an across-the-board suppression of feeling, as stoicism implies in today’s English, but instead conducted a searching examination of these powerful psychological responses, seeking to understand what attitude toward (...) them expresses the deepest respect for human potential. In this elegant and clearly written work, Margaret Graver gives a compelling new interpretation of the Stoic position. Drawing on a vast range of ancient sources, she argues that the chief demand of Stoic ethics is not that we should suppress or deny our feelings, but that we should perfect the rational mind at the core of every human being. Like all our judgments, the Stoics believed, our affective responses can be either true or false and right or wrong, and we must assume responsibility for them. Without glossing over the difficulties, Graver also shows how the Stoics dealt with those questions that seem to present problems for their theory: the physiological basis of affective responses, the phenomenon of being carried away by one’s emotions, the occurrence of involuntary feelings and the disordered behaviors of mental illness. Ultimately revealing the deeper motivations of Stoic philosophy, Stoicism and Emotion uncovers the sources of its broad appeal in the ancient world and illuminates its surprising relevance to our own. (shrink)

For thirty years now there has been considerable debate concerning the foundations of modern natural law theory, with Richard Tuck emphasising the role self-preservation plays in anchoring Grotius's system and his critics pointing to the contribution of a principle of sociability. With reference to recent contributions in the literature on Stoicism from Julia Annas, A. A. Long and Tad Brennan, I argue that Grotius's use of the outline of Stoic ethics from Book III of Cicero's De finibus is crucial (...) for understanding the nature of his argument. Drawing on Cicero's presentation of the Stoics' oikeiosis helps Grotius to generate an argument which issues not in any demand for altruism, charity or mutual aid, but rather for organising justice around very strong protections for private property. The argument remains one about human sociability, however, and ought not to be mistaken for an account of self-interest, nor for a doctrine with substantially Epicurean roots. (shrink)

What's the secret to happiness? How do you weather life's inevitable storms? What can you do when you're feeling anxious, depressed, or overwhelmed by life? Stoicsim was born from the wisdom of Socrates and is a school of thought that focuses on flourishing in the face of adversity. In this workbook, you'll learn how the Socratic method of questioning and self-inquiry can help you identify what you want in life, and build the resilience needed to go out and get it! (...) Combining ancient wisdom with evidence-based psychology, this practical guide will help you find fulfillment amid the chaos of modern life. You'll discover how Stoic virtues -- wisdom, justice, courage, and temperance -- can be your compass as you navigate an increasingly uncertain world. Finally, you'll learn that Stoicism isn't about being emotionless in the face of pain or suffering. It's about giving yourself space to reflect before you react, and determining for yourself how you're going to let adversity affect you. This is a key to lasting happiness. Let this workbook guide you to put this knowledge into practice, every day. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Though this chapter is co-authored, I was responsible for eight of its nine sections. Rather than foreshadowing the chapters to come in this edited volume, I have attempted to synthesize and supplement them in order to present an initial picture of the significance of Stoicism for German philosophy roughly since the late 19th century. With the exception of Friedrich Nietzsche, this vast field of Stoic reception has received almost no attention before. Particularly noteworthy elements in this chapter include sections (...) on the relationship between German specialist scholarship since the 1850s and German philosophy and a long section on Karl Löwith. (shrink)

A philosophical and practical guide to incorporating the wisdom of ancient philosophers and build on a Stoic way of life.

BackgroundMedical outliers present a medical, psychological, social, and economic challenge to the physicians who care for them. The determinism of Stoic thought is explored as an intellectual basis for the pursuit of a correct mental attitude that will provide aid and comfort to physicians who care for medical outliers, thus fostering continued physician engagement in their care.DiscussionThe Stoic topics of good, the preferable, the morally indifferent, living consistently, and appropriate actions are reviewed. Furthermore, Zeno's cardinal virtues of Justice, Temperance, Bravery, (...) and Wisdom are addressed, as are the Stoic passions of fear, lust, mental pain, and mental pleasure. These concepts must be understood by physicians if they are to comprehend and accept the Stoic view as it relates to having the proper attitude when caring for those with long-term and/or costly illnesses.SummaryPracticing physicians, especially those that are hospital based, and most assuredly those practicing critical care medicine, will be emotionally challenged by the medical outlier. A Stoic approach to such a social and psychological burden may be of benefit. (shrink)

Chuck Chakrapani ABSTRACT: Stoic Minimalism may be described as ‘just enough Stoicism.’ Just enough for what? Just enough to lead the good life. Just enough to cope with the stress of modern life. Just enough to not be rattled by the constant changes that characterize the times we live in. Just enough to be resilient ….

This paper examines Shaftesbury’s reflections on the nature of philosophy in his Askêmata notebooks, which draw heavily on the Roman Stoics Epictetus and Marcus Aurelius. In what follows, I introduce the notebooks, outline Shaftesbury’s account of philosophy therein, compare it with his discussions of the nature of philosophy in his published works, and conclude by suggesting that Pierre Hadot’s conception of ‘philosophy as a way of life’ offers a helpful framework for thinking about Shaftesbury’s account of philosophy.

Stoic analysis of the characters of Yoda and the Emperor reveals the opposing logics of the Force. Yoda initially appears to be a jester, but shares with the Stoic wise man the virtues of timely action, patience, commitment, seriousness, calmness, peacefulness, caution, benevolence, joyful mirth, passivity, and wisdom. The logic of the Dark Side is: Anger leads to hatred. Hatred leads to aggressive mastery of others, which is true power, which is irresistibly desirable. The Emperor uses terror and cruelty to (...) oppress others. Instead of wisely pursuing Stoic self-control, the arrogant Emperor serves his vices and dies suffering. (shrink)

The repertory of theories, practices, and stories associated with Greek and Roman Stoicism fills a significant compartment in the Western philosophical archive, the meaning and value of which are ceaselessly reconfigured by each generation’s archivists. In the recent decades, it is not only specialists who have browsed, rearranged, and relabeled these shelves; following Foucault’s Hermeneutics of the Subject as well as a powerful synergy between Anglophone scholars and cognitive-behavioral therapists, there is now a wave of enthusiasm, inquiry, and experimentation.1 (...) Into these vigorous currents I propose that we release yet another stream, namely the numerous commentaries on Stoicism in the psychoanalytic.. (shrink)

Boethius first identifies Philosophy in the 'Consolation' as his 'medica', his “healer” or “physician.” Over the course of the dialogue Philosophy exercises her medical art systematically. In the second book Philosophy first gives Boethius “gentler remedies” that are preparatory for the “sharper medicines” that she administers later. This article shows that, philosophically speaking, Philosophy’s “gentler remedies” amount to persuading Boethius toward Stoicism, which functions as an anesthetic for the more invasive philosophical surgery that she performs afterwards. Seeing this, however, (...) requires understanding how Philosophy draws out Boethius’s spiritedness in the first book and how in the second book she sublimates it into an intellectual and volitional apathy toward the things of fortune, i.e., into a Stoic attitude toward that which is other. Significantly, though, the Stoicism to which Philosophy leads Boethius is of a mitigated sort, inasmuch as friendship is not included among the things of fortune to which Boethius is anesthesized, an exception that opens up Boethius to genuine wonder and, consequently, to genuine philosophizing. (shrink)

In this chapter I use a film by the Belgian filmmakers Jean-Pierre and Luc Dardenne, Le Fils, to explore the difference between Stoic and Anti-Stoic approaches to overcoming victimhood. The Stoic approach to overcoming victimhood emphasizes the inner-strength and resourcefulness of victims. It sets up an ideal of Stoic independence in which a person responds to becoming a victim by marshalling inner resources to overcome destructive and painful emotions. An Anti-Stoic approach to overcoming victimhood rejects such an appeal to independence (...) and acknowledges that victims do not generally possess the inner resources needed to eliminate destructive and painful emotions. According to Anti-Stoicism, overcoming victimhood is a risky affair; it requires both courage and luck. I use Le Fils to argue that the Anti-Stoic approach to overcoming victimhood is both more realistic and more valuable than the Stoic approach. (shrink)

Foucault has been criticized for overlooking the similarities among Platonism, Christianity and Stoicism, and overstating Stoicism’s distinctness. However, an examination of Stoic theories of truth shows that the Stoics sought out a particular kind of knowledge, and that this knowledge was necessarily sought by means of a certain circular process, to which Foucault himself vaguely alludes. This accounts for many of Foucault’s observations, and explains why, even when Stoics speak about such topics as self-knowledge and self-renunciation in ways (...) that recall Platonism and Christianity, their approach is rightly characterized as differing from that of their Platonic and Christian counterparts. Ultimately, this sheds light on Stoicism’s import for politics. In short, only by the Stoic will the search for truth be carried out in such a way that the individual’s identity will neither reinforce, nor be reinforced by his or her grasp of the truth; and this will uniquely prepare the Stoic to enter the political domain and to be recognized there as someone who speaks the truth. (shrink)

Although scholars have long recognized that classical Stoicism affected Walt Whitman’s work, a full account of the extent of this debt has yet to be produced. Although he drew inspiration from many sources, we argue that Whitman’s “spinal ideas”—the ontological, moral, metaphysical and political threads of order in his thinking—are most consistently Stoic in origin. We do so by examining Whitman’s poetry, prose, correspondence, manuscripts, notebooks, and autobiography in the context of the primary and secondary Stoic material with which (...) he was familiar. We demonstrate that a number of ideas at the heart of Whitman’s literary vision—his pantheism, materialism, cosmopolitanism, reconciliation of evil and death, and conceptions of both providence and virtue—were strongly indebted to Stoic thought. As background to this argument, we first explore the transmission of Stoicism to America and its reception among American readers. We also show how and why Whitman came under the influence of Stoic teachings. (shrink)