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)

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.

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)

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)

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)

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

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)

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.

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)

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 →.

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)

The aim of this paper is to elucidate the meaning of Stoicism today. First, it roughly sketches Stoicism as a philosophical system, namely its logic, physics and ethics. It argues that many aspects of its logic and physics are outdated but that the general Stoic approach to these disciplines may still be relevant to modern philosophers. Moreover, the more persuasive part of Stoicism is ethics: Stoic ethics is naturalistic and intellectualist. Stoics argue that virtue is the only (...) good, and attempt to force us to give up emotions and affections. These aspects of the Stoic approach frequently seem intolerable, but the strength of Stoicism depends on this intellectualism. One of the distinctive features of Stoicism, as well as of most ancient philosophies, is that philosophy is not only a theoretical system but a “way of Life.” In that respect, it is clear that Stoicism is still a living philosophy, as may be shown from the celebrated figure of J. Stockdale, the “philosophical fighter pilot.” Moreover, given its intellectualist approach, the Stoic theory of passions is obviously opposed to the psychoanalytic approach and its emphasis on unconscious processes. The theories known as “cognitive therapies” have close affinities with Stoicism, as they frequently proclaim. Therefore, Stoicism in more ways than one is a living philosophy. (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)

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)

While recent scholarship accents early Franciscans’ use of Greek and Greco-Arabic sources in their ethics, Roger Bacon’s appeal to Stoic ethics via Seneca in his Moralis philosophia, the last book of his Opus maius, has not been given its due. Bacon’s citation of Seneca’s dialogues privileges De ira and works he associates with it. Placing Bacon’s ethics in the context of classical and Christian traditions on anger, this paper argues that Bacon uses Seneca to undermine the arguments for righteous anger (...) in both these traditions, specifically those validated by his Franciscan contemporary John of La Rochelle. Bacon’s alternative addresses ethical and political concerns he shares with his dedicatee, Pope Clement IV, and with Franciscan confrères committed to popular preaching and the apostolate to non-Christians. As such, Bacon’s Stoic ethics à la mode needs clearer recognition in the ongoing reinterpretation of thirteenth-century Franciscan thought. (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)

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)

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)

This article aims at commenting in a novel way on the concept of political correctness, by showing that, even if adopting a politically-correct behavior aims at promoting a precise moral outcome, violence can be still perpetrated, despite good intentions. To afford in a novel way the problem of political correctness, I will adopt a theoretical strategy that adheres to moral stoicism, the problem of “silence”, the “fascist state of the mind” and the concept of “overmorality”, which I have introduced (...) in my book Understanding Violence. The Intertwining of Morality, Religion, and Violence: A Philosophical Stance. I will demonstrate that political correctness certainly obeys the stoic moral rule, which teaches us that we have to diminish conflicts and, so, the potential for derived violence, by avoiding to pronounce words and expressions that can be offensive and so conflict making. Unfortunately, political correctness often increases the so-called already widespread overmorality, typical of our era, and postulates too many minor moral values to be attributed to individuals and groups, which must be respected. Therefore, engaging in political correctness obscures more serious issues regarding social, political and economic life, committing a sin of abstractness and idealization. At the same time, by discouraging the use of words and expressions, the intrinsic overmoralization at work creates potential new conflicts and potential derived violence. (shrink)

_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)

This chapter contains sections titled: Introductions Stoic Approach to Philosophy: Importance of Systematicity Stoic Sources Stoic Ethics Stoic Psychology and Physics Stoic Logic Conclusion Notes References and Recommended Reading.

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)

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)

Recently, due to various geopolitical events, a movement for 'decolonisation' has taken shape. In essence, this movements seeks to right the wrongs of Western colonialism. This desire has been expressed in many diverse ways depending on the context. Within academia, it has found expression in the idea of 'decolonising the curriculum' - redesigning university courses to include more authors, texts, perspectives and more - from those outside of the Western world and/or cultural sphere. Due to its prominence within academia, philosophy (...) is one of the disciplines being scrutinised through the eyes of this current zeitgiest, and for good reason. Many philosophers have begun to take note and adapt accordingly, including those who specialise in non-Western philosophical traditions already. There are growing realisations, not only about the pressing need to learn about other traditions of philosophy, given the geopolitical rise of such Eastern nations as India and China, but also that non-Western philosophy has been unjustly 'othered' by Western academia. The issue of decolonisation is not going away and will only intensify with time. As such, this paper aims to make a contribution to these ongoing debates. It is a comparison of the Indian Buddhist philosopher, Śāntideva and the Greco-Roman Stoic tradition. The paper hopes to demonstrate conclusively that diverse traditions of world philosophy, despite geographical, conceptual and cultural distances, are able to converse fruitfully—and contain much more that unites them than differentiates them. It is also hoped that this paper will encourage non-specialists in non-Western traditions to become aware of the complexity, sophistication and philosophical worth of non-Western, in this case Asian, forms of thought. Lastly, it is desired, if nothing else, that this paper increases and contributes towards, inter-cultural dialogue and understanding. (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)

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)

This book provides a lucid, comprehensive introduction to this great philosophical school.

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)

Where did the notion of 'moral duty' come from? In _The Invention of Duty: Stoicism as Deontology_, Jack Visnjic argues that it was the Stoics who first developed a robust notion of duty as well as a deontological ethics.

This chapter identifies, as a key innovative feature of Hellenistic thought about personality, the idea of the person as a psychophysical unit or whole in Stoicism and Epicureanism. It contrasts this idea with the core-centred or part-based view of the personality sometimes found in Plato and Aristotle, while highlighting certain strands in Platonic or Aristotelian thought that may have helped to shape Stoic and Epicurean thought about personality. Psychophysical holism in Stoicism and Epicureanism is illustrated by reference to (...) their views about the physical nature of the psyche and the development of human beings as embodied psychological wholes. Connections are also traced with some puzzles about identity in Stoic and Epicurean thought. (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.

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.