TheStoicWeek2016Handbook
Stoicism&Love
Noschoolhasmoregoodnessandgentleness;nonehasmoreloveforhuman
beings,normoreattentiontothecommongood.Thegoalwhichitassignstousisto
beuseful,tohelpothers,andtotakecare,notonlyofourselves,butofeveryonein
generalandofeachoneinparticular.(Seneca,OnClemency,3.3)
LatestRevision:25thSeptember2016
Contents
Introduction
WhatisStoicism?
StoicWeek:YourDailyRoutine
TheStoicSelf-MonitoringRecord
Monday:Life
Tuesday:Control
Wednesday:Mindfulness
Thursday:Virtue
Friday:Relationships
Saturday:Resilience
Sunday:Nature
AfterStoicWeek
Appendix:FurtherReading
CopyrightNotice&TermsofUse
Copyright©ChristopherGill,PatrickUssher,JohnSellars,TimLebon,JulesEvans,GillGarratt,andDonaldRobertson,
2014-2016.Allrightsreserved.Allimagescopyright©RocioDeTorres,reproducedwithpermission.
Thecontentsofthishandbookarenotintendedasasubstituteformedicaladviceortreatment.Anypersonwitha
conditionrequiringmedicalattentionshouldconsultaqualifiedmedicalpractitionerorsuitabletherapist.Thisexperiment
isnotsuitableforanyonewhoissufferingfrompsychosis,personalitydisorder,clinicaldepression,PTSD,orother
severementalhealthproblems.Undertakingthistrialshallbetakentobeanacknowledgementbytheparticipantthat
theyareawareofandacceptresponsibilityinrelationtotheforegoing.
IntroductiontoStoicWeek
Welcometothisyear’sStoicWeek!StoicWeekisanannualonlineeventinwhichpeople
fromallovertheworldattempttolivelikeaStoicforsevendays.Thisisyouropportunity
totakepartinauniqueexperiment:followingancientStoicPhilosophyasanaidtoliving
inthemodernworld,usingthishandbookasyourguide.Thehandbookwasdevelopedby
our“StoicismToday”group,whichwasformedin2012.Weareamulti-disciplinaryteamof
academicphilosophers,classicists,professionalpsychologistsandcognitivetherapists,
withaspecialinterestinapplyingStoicconceptsandpracticestothechallengesof
modernliving.Thegroupincludesseveralauthorsknownfortheirwritingandresearchon
Stoicism.(YoucanfindoutmoreaboutusontheStoicismTodaywebsite.)Forthoseof
youinterested,thereisalsoalongerandmoreintensiveversionofStoicWeekcalled
StoicMindfulnessandResilienceTraining(SMRT),designedbyDonaldRobertson,which
runseveryyear,lastingfourweeks.
In2015,StoicWeekprovedextremelypopular,withover3,200peopleparticipating.You
canreadtheStoicWeek2015Reportonline.Eachyearwereceiveahugeamountof
onlinefeedbackfromparticipants,whichweusetoreviseandimprovethehandbook.
Inthishandbook,youwillfindadviceonhowtoadaptandfollowStoicprinciples,witha
combinationofgeneraltheoryandmorespecific,step-by-stepguidanceoncertainStoic
exercises.Thesematerialshavebeenpreparedbyexpertsinthefieldandgiveyouan
unusualandcompletelyfree-of-chargeopportunityforpersonaldevelopment.
ThisYear’sTheme:StoicismandLove
Thethemeforthisyear’sStoicWeekisStoicismandLove.Manypeoplemistakenly
believethatStoicismisunemotional.However,aswe’llsee,theStoicsmadeapointof
listingpositiveandhealthyemotionsexperiencedbywhattheywouldcallthe‘idealwise
man’.Inparticular,loveplaysafundamentalroleinStoicEthics:forexample,Marcus
Aureliussaidthathisgoalwastobefreefromirrationalpassions,andyetfulloflove.
Frequently-AskedQuestions
Q:HowdoIknowthatlivinglikeaStoicwillbenefitme?
A:Youcan’tknowforcertainuntilyoutry.Indeed,oneofthereasonswe’reconductingthe
experimentistofindoutwhether,andhow,Stoicpracticescanhelpustolivebetterlives.
Havingsaidthat,inpreviousyears,ourparticipantshaveconsistentlyreportedbenefits.
Forexample,in2015ourresearchfindingsshowedthat,onaverage,lifesatisfaction
increasedby15%,flourishingby10%,positiveemotionsby10%,andtherewasa14%
reductioninnegativeemotions.DatacollectedfromtheSMRTcourseshowedthatwhen
weextendedtheexercisestofourweeks,lifesatisfactionincreasedby27%,andnegative
emotionsdecreasedby23%.
Thebenefitforyoumaybeeducationalorphilosophical,ifithelpsyoutounderstandwhat
Stoicismmeans.Itmaybepsychological,helpingyoutobecomemoreresilientand
possiblyevenhappier.Itmaybemoral,andyoumayfindthattheweekhelpsyoudevelop
certainethicalqualities.Somepeoplemay,ofcourse,findthatStoicismjustisn’tforthem,
whichmightinitselfbeavaluablediscovery.However,fromthequestionnairedatawe’ve
collectedandpreviousparticipants’testimonieswecanseethatmostpeoplewho
participatedinStoicWeekandrelatedeventsfoundtheirexperiencesveryenjoyableand
beneficial.
Q:What’sthebasicidea?
A:Youneedtodothefollowing:
1. CompletetheonlinequestionnairesatthebeginningandendofStoicWeek.
2. Followthedailyschedule,consistingofapassageforreflectionandStoicmeditations
forthemorningandevening.Atlunchtime,oranothertimemoresuitableforyou,
considertheStoicexerciseforthatday.
Youshouldreadeachchapterinadvanceofthecorrespondingday.Youmightchooseto
readMonday’schapter,forexample,firstthingonMondaymorning,orbeforehandon
Sundayevening.Somepeoplemayfinditeasierjusttoreadthewholehandbookthrough
beforebeginningStoicWeek,though,andusethesummaryineachchapterasadaily
reminder.
You’llfindaconvenientsummaryofyourdailyroutineattheendofthisintroductory
sectionofthehandbook,andadditionalsummariesineachdailysectiontohelpyou
rememberwhatyou’resupposedtobedoing.Themorningandeveningmeditation
practiceswillalsoprovideyouwithasimpledailyroutineorstructuretohelpyoutoreflect
onwhatyou’vedoneeachdayandwhathappenedtoyou.InstructionsfortheStoic
meditationsareofferedinthisbooklet,buttherearealsoguidedaudioexercisesifyou
wishtousethem.Youcandownloadthesefromthepagebelow:
MP3AudioRecordingsforStoicWeek
You’llbeginbylearningtorecordyourthoughts,actions,andfeelings,andtostart
observingtheminamoredetachedand“philosophical”way.Oneofthemainstrategies
thatrunsthroughbothStoicismandthishandbookisthatofdistinguishingbetweenthings
thatareunderyourcontrolandthingsthatarenot.TheStoicsbelievedthatthistakes
trainingtodowellbutthatit’sthekeytoself-disciplineandovercomingemotional
disturbances.Maintainingthisdistinctionrequirescontinualattentiontoyourownthoughts
andjudgements,whichwecandescribeasakindof‘mindfulness’practice.You’llthen
builduponthisfoundationbyexploringdifferentStoicconceptsandtechniqueseachday
throughoutthecourseoftheweek.
Q:I’mworriedImaynothavetimetodoeverything,sohowcanIgive
myselfthebestchanceofmakingthemostofit?
A:Itwillprobablybehelpfulforyoutothinkofthisasadefinite,short-termcommitment–
similarperhapstotheeffortyouwouldputintorehearsingtheweekbeforeappearingina
play,oranexam,ortrainingforasportingevent.Ideallythismighttakeabout15minutes
inthemorningandevening,andthesameatmidday,althoughyoumightwanttospend
moreorlesstimeontheexercises.Somepeoplehavetoldustheycanonlysparefiveor
tenminutes,whichisabsolutelyfine.However,datafrompreviousparticipantsinStoic
Weekshowedtheaverageamountoftimetheyspentonthecoursewasprecisely36
minutesperday.(Thisisverysimilartothecommitmentrequiredformostresearch
studiesonpsychologicalself-helporskillstraining.)
Q:HowcanImakeuseofmoderntechnologyforStoicWeek?
Herearesomeideas:
Video.RecordavideodiaryofyourexperiencesoflivinglikeaStoicandpublishon
YouTubeoranothervideo-sharingsite
Blogging.Blogaboutyourexperiencesonyourownsite,orsendthemtoour
WordPressblog:StoicismToday
Twitter.Tweetaboutyourexperiences,orpostStoicadagesonTwitterasyougo
along,using#stoicweek
Facebook.DiscussideasorraisequestionsonourFacebookStoicismgroupto
shareyourideasandexperiences
Google+.YoumayalsowanttoshareyourthoughtsonourGoogle+communitypage
Mobile.UseyourphonetosetreminderstostartyourStoicpractices
OtherSocialMedia.Although,wedon’tcurrentlyuseothersocialnetworkslike
InstgramandSnapchat,there’snothingtostopyoufromdoingsoaspartofStoic
Week.
TherearealsoStoicgroupsonLinkedInandReddit,whichyoumayfinduseful
Whichoftheseappealtoyou?Howmanyotherwayscanyouusetechnologytohelpyou
livelikeaStoic?Ifyouaredoingtheexperimentwithotherpeopleitmighthelptodiscuss
yourexperiencesregularly.Perhapsyoucouldhavea10minuteStoiccoffeebreakeach
daywhereyoutouchbasewithotherstodiscusshowyouaredoing.
Q:CanItakepartofflineorbyusingmymobiledevice?
A:Absolutely.WeprovideebookversionsoftheStoicWeekhandbook,whichcanbeused
offlineonmobilephones,tablets,ande-readers.Thiscanbeveryusefulifyou’retravelling
andwon’talwayshaveinternetaccess.Therearethreeebookfileformatsprovided:MOBI
forAmazonKindledevices,EPUBforuseonallothere-readersandAndroidandApple
iOSdevices,andPDFfiles,whichcanbeprintedorreadonvirtuallyanydevice.We
recommendusingtheMOBIorEPUBformatsforreadingonelectronicdevicesandthe
PDFformatforprinting.(Youcanalsoopenallthreeformatsonyourcomputer,ifyouhave
theappropriatesoftwareinstalled.)WealsorecommendthatatthestartofStoicWeekyou
beginbydownloadingalloftheavailableofflineformats,justincaseyouneedthem.You
couldalsoprintahard-copyfromthePDFfile,whichisgenerallythebestformattousefor
thispurpose.Mostpeoplewithinternetaccessworkthroughthehandbookonourmain
website.
Q:WhatifIhaveproblems?
A:We’reheretoprovidehelpandsupport.Justemailthecourseadministratorvia
admin@modernstoicism.comorusethecontactformonthemainwebsite.Manyhundreds
ofpeoplehavesuccessfullyusedalloftheseresources,readings,andexercisessince
StoicWeekbeganin2012soweknowthey’redefinitelyusable,althoughindividualsdo
sometimesinevitablyexperiencetechnicalproblemsorhaveotherissuesthattheyneed
helpwith.YourfirstlessoninStoicismmaybethat,ratherthangiveupwhenyouruninto
anobstacle,there’susuallyawayforwardifyou’rewillingtopersevereandseekhelpfrom
therightpeople.
Q:HowwillIknowwhetherithashelpedornot?
A:Youwillfillinquestionnairesbeforeandaftertheweekwhichwillhelpyoutosee
objectivemeasuresofchangeandalsoallowyoutoreflectontheexperience.Yourdoing
sowillalsohelpustoevaluatethebenefitsandlimitationsofStoicpractices.InStoic
terms,youcouldevensaythatparticipationintheexperimentcanbeseenascontributing
towardlivingagoodlife.
WhatisStoicism?
StoicismisaschoolofancientGreekphilosophyintheSocratictradition.Itwasfoundedin
AthensbyZenoofCitiumaround301BC.Thenamecomesfromthepaintedporch(stoa
poikile)whereZenolecturedhisstudents.Stoicismlaterbecameverypopularinancient
Rome,whereitcontinuedtoflourishlongafterthedisappearanceoftheoriginalGreek
school.LessthanonepercentoftheStoics’originalwritingsnowsurvive,however.The
mostimportantancientsourcesthatsurvivetodayare:
1. ThemanyLetters,EssaysandDialoguesoftheRomanstatesmanSeneca,whowas
advisortotheemperorNero.
2. TheHandbookandfoursurvivingbooksofEpictetus’Discoursescompiledfromhis
lecturesbyastudentcalledArrian.Epictetus,aGreekex-slave,istheonlyStoic
teacherwhosethoughtsurvivesinbookform.
3. TheMeditations,aprivateStoicnotebookordiaryoftheRomanemperorMarcus
Aurelius,whowasstronglyinfluencedbyEpictetus.
IntheStoicWeekHandbookwehaveincludedquotationsfromallthreethinkers,
especiallyMarcusAurelius,whohimselfexpressesStoicideasinadistinctivelybriefand
eloquentform,whichmanypeoplefindverypowerful.WethinkthatMarcuswrotehis
Meditationsasmorningoreveningreflectionstohelpprovidephilosophicalsupportfor
himselfinanintenselybusyanddemandinglifeasemperorandgeneral.(Inthe17th
century,AnthonyAshley-Cooper,thethirdEarlofShaftesbury,wrotehisownStoicjournal
closelybasedonTheMeditationsandEpictetus’Discourses,availableinprinttodayas
ThePhilosophicalRegimen.)
StoicWeekgivesyouachancetofollowasimilarroutinetoMarcuseachday.Youmight
liketowritedownyourownmorningandeveningmeditationsandkeepthemina
notebook,orsharethemwithotherpeoplethroughsocialnetworks.Youcanbaseyour
personalmeditationsonthetopicssuggestedoruseotherStoicideasthatyouhavelearnt
aboutandfindhelpful.
SomepeoplechoosetoreadMarcus’MeditationsduringStoicWeek,althoughthisis
optional.Therearerecenttranslationsinpaperbackande-bookformatsfromOxford
World’sClassicsandPenguin.AnothertranslationofBooks1-6ofTheMeditations
(OxfordUniv.Press,2013)providesafullintroductionandcommentarybyProf.
ChristopherGill,oneofthefoundersofStoicWeek.WehopethattheStoicWeek
HandbookprovidesasmuchhelpandsupporttoyouasMarcusfoundbywritinghis
Meditations.
CentralStoicIdeas
WhatisStoicism?Howmightithelpustolivebetter,happierlivestoday?Someofyouwill
bedrawntothisexperimentbecauseyoualreadyknowalittlebitaboutStoicismandwant
toputitintopracticeforyourselves.OthersmayknowverylittleaboutStoicismandare
curioustolearnmore.TheancientStoicphilosophicalsystemwaswellknownforbeing
vastandcomplex,addressingawiderangeoftopicsundertheheadingsofethics,logic,
andphysics.Itwillbeimpossibletointroduceitallbutherearethreecentralideasatthe
heartofStoicethics:
1.Virtue
TheStoicsarguedthatthemostimportantthinginlifeandtheonlythingwithrealvalueis
‘virtue’,bywhichtheymeantexcellenceofcharacter.ThecorevirtuesfortheStoicswere:
Wisdom,especiallymoralorpracticalwisdom
Justice,encompassingbothkindnessandfairness,orwisdomappliedtoour
relationships
Courageor“fortitude”,i.e.,masteryoverourfears
Moderationor“temperance”,i.e.,masteryofourdesires
WisdomisthemostimportantvirtuetoStoicsand,allothervirtuesareseenasaformof
practicalwisdom.ThevirtuesofcourageandmoderationaretheformsofStoicselfcontrolrequiredtoliveconsistentlywithwisdomandjustice,especiallywhenbesetby
challengesfromwithoutandunrulydesiresandemotionsfromwithin.Epictetus’famous
slogan“endureandrenounce”appearstorefertothesetwovirtuesofself-mastery.
However,Stoicvirtueneedstobeunderstoodquitebroadlyintermsofethicalprinciples,
aswellashavingagoodcharacterandgoodattitudestowardotherpeople.Virtueisnot
justamatterofwhat’sgoingoninyourheadbutalsoofwhat’sgoingoninyourfamilyand
socialrelations,yourintentions,youractions,andyourpatternoflifeasawhole.From
anotherperspective,Stoicvirtuereferstotheperfectionofourownnature,likeanacorn
growingintoanoaktree.Wehavethecapacityforwisdom,andvirtueconsistsinfulfilling
thatpotentialwithinourselves.Virtueultimatelyentailslivinginaccordwithourownnature
asrationalbeings,butalsoinharmonywiththerestofmankindandinagreementwith
Natureasawhole.Inpractice,thatmeansfacingdifficultpeopleandphysicalhardships
withgoodgrace,patience,andequanimity.
ThecentralStoicclaimwasthatvirtueisultimatelytheonlythingthatreallymatters;itis
theonlythingthatistrulygood,anditistheonlythingthatcanbringuswell-beingand
fulfilment.Cultivatingvirtueoughttobeourtoppriority,aboveallotherthings,ifwewantto
liveagoodlife.TheStoicsusedthewordeudaimoniatodescribesomeonewholivesthe
besttypeoflife.It’susuallytranslatedas“happiness”.However,itdoesn’trefertoahappy
feelingbutrathersomethingmoreroundedandcomplete.Somepeoplethinkthat
“flourishing”or“fulfilment”arebettertranslations.Youcanalsothinkofeudaimoniaas
meaning“happiness”inthearchaicsense,theoppositeofbeingina“hapless”or
wretchedcondition.
TheStoicsalsobelievedthatwearenaturallyinclinedtorecognisetheoverridingvalueof
virtue,andthatwearebornwithaninstinctivewishtobenefitothersandtoexpressthisin
socialinvolvement.Fromthisnaturalbasiswemaycometoseethebondbetween
ourselvesandallhumanbeings.Conversely,theStoicsclaimedthatallthoseexternal
thingsthatpeopleoftenpursue–agoodjob,money,success,fame,etc.–cannot
guaranteeushappiness.Theycouldwellbepartsofahappylifebut,ontheirown,they
willneverdelivergenuinefulfilmentunlesswealsohavethevirtues.TheStoicsreferto
everything“external”toourowncharacteras“indifferent”,intermsofattainingthegood
life.Thistermcausessomeconfusionbutyoucouldsimplythinkofitasmeaning“not
worthgettingupsetabout”.Somemorally“indifferent”thingsaretobe“preferred”or
“rejected”.Thatis,they’relightlysoughtoravoidedwiththereservationthattheoutcome
isneverabsolutelyunderourcontrol.Hence,theStoicssaiditisrationalandindeedwise
forustopreferhavingthesethingsinlifewithinreason.Itisjustthatpersonalfulfilment
dependsultimatelyondevelopingvirtueratherthanonhavingtheopportunitytoacquire
theseexternalthings,whichisalwayspartlyinthehandsoffate.
2.Emotions
InthepopularimaginationaStoicissomeonewhodeniesorrepressestheiremotionsina
potentiallyunhealthyway,likearobotorMisterSpockfromStarTrek.However,thisis
definitelyamisconception,albeitaverywidespreadone.ThecentralStoicclaimwasthat
ouremotionsareultimatelytheproductofthejudgementsthatwemake.Itisbecausewe
thinkexternaleventsarewhat‘reallymatters’thatwefeelangerorfear.Aswegetabetter
understandingofwhatreallymatters,andwhatis‘uptous’,thentheseunhealthyor
irrationalemotionswillbereplacedbyhealthy,rationalones.Inshort:aswedevelop
ethicallyandasweseetheabsolutevalueofvirtue,ouremotionallifewillchangeforthe
better.
Inthesamewaythatfaultyvalue-judgementsleadtounhealthyemotionsanddesires,so
toowillwisejudgementsleadtorationalandhealthyones.Forexample,theStoics
claimedtherewerethreebroadcategoriesofgooddesiresandemotionsthatarepartofa
happyandfulfilledlifeandwhichnaturallyfollowasaconsequenceofdevelopingvirtuous
attitudes:
1. Joyordelightintheexperienceofwhatistrulygood,asopposedtomorevacuousor
destructivepleasures.
2. Cautionordiscretiondirectedagainsttheprospectofwhatistrulyharmfultous,like
follyandvice,asopposedtothefearofexternalthingsinlife.
3. Wishingorwillingwhatistrulygood,suchas(gently)desiringthewell-beingof
ourselvesandothers,asopposedtoirrationalcravingforthingsthatarenotentirely
‘uptous’likehealth,wealth,orreputation.
Aswe’veseen,MarcusAureliusactuallydescribedthegoalofStoicismasbecoming
someone“freefrompassionsandyetfulloflove”,bywhichheprimarilymeans
overcomingunhealthydesiresandemotions.SotheStoicSageisnotsimplyan
emotionless,coldfish.Infact,theancientStoicsrepeatedlysaidtheirgoalwasnottobe
asunfeelingassomeonewithaheartofstoneoriron.Rather,itwastodevelopthenatural
affectionwehaveforthoseclosetousinaccordancewithvirtue,orifyouprefer:tolove
ourselvesandothers,withwisdom.Thisultimatelymeansextendingourethicalconcernto
humankindingeneralbydevelopinganattitudeofphilanthropy.
Itisaman’sespecialprivilegetoloveeventhosewhostumble.Andthislovefollows
assoonasyoureflectthattheyareakintoyouandthattheydowronginvoluntarily
andthroughignorance,andthatwithinalittlewhileboththeyandyouwillbedead;
andthisaboveall,thatthemanhasdoneyounoharm;forhehasnotmadeyour
“rulingfaculty”worsethanitwasbefore.(MarcusAurelius,Meditations,7.22)
TheStoicsalsoacknowledgedtheexistenceofcertainreflex-likeaspectsofemotion:
physiologicalreactions,suchasblushing,stammering,orbeingstartled.Thesetypically
remaininvoluntaryandbeyondourdirectcontrol,althoughwecanchoosehowwe
respondtothemandwhetherweallowourselvestodwellonorescalateourfirst
impressionsandinitialreactionsintofull-blown“passions”ofanexcessiveorunhealthy
sort.It’sonethingtobestartledortakenbysurprise,andanothertocontinueneedlessly
dwellingonandworryingaboutunimportantthings.
3.Nature&theCommunityofHumankind
ThefoundersofStoicismsaidthatthecentraldoctrineoftheirphilosophy–thegoaloflife
–couldbesummedupas“livinginagreementwithNature”.Whatdidtheymeanbythis?
Well,weknowthattheythoughtitwassynonymouswith“livinginaccordwithvirtue”.As
youlearnedearlier,theStoicsthoughtofNatureinatleastthreekeyways:
1. Ourtrueinnernature,whichtheybelievedtoconsistinourcapacityforreason
2. Thenatureofsocietyandourrelationshipwiththerestofmankind
3. Thenatureofourexternalenvironmentasawholetheuniversearoundus
TheStoicsbelievedthatleadingalifewithvirtueasyourgoalisthenaturalwayfora
humanbeingtolive.Theyencourageustoseethatifwecreateawholenessand
coherenceofmoralcharacterinourselves,wearematchingthecoherenceandunitythat
theyseeintheworldasawhole.Bycontrast,thefoolishandviciouspersonisperpetually
dividedfromhisowntruenature,inconflictwithotherpeople,andalienatedfromtheworld
aroundhim.
Bycontrast,theStoicsalsoencourageustoseeourselvesasintegralpartsofnatureand
partofagreaterwhole.Today,manyhumanbeingsareawarethattheyneedtothink
moreabouttheimpactofhumanactionsonthenaturalenvironmentandtosee
themselveswithinthecontextofnature.TheStoicworldviewcanhelpusdevelopthis
attitude.FortheStoics,ourlife-cyclefrombirthtodeathisbutoneinfinitesimalpartoflife
innature,andrealisingthiscanhelpusaccepteveryevent,includingourowndeathand
thatofothers,withequanimity.Takingabroaderandmoreobjectiveperspectiveonlife
waspartofwhattheStoicsmeantbystudyingNature(“physics”),butitisalsosomething
thatcanhelptransformourpersonalityinamoralandtherapeuticsense.
Asnotedalready,virtueisnotjustamatterofyourstateofmindbutofhowyourelateto
otherpeople.TheStoicsbelievethatmostspeciesofanimals,andespeciallythehuman
species,arenaturallysociableincharacter.Wenaturallyformattachmentsandwe
naturallyliveincommunities.FromthisnaturalaffectionstemstheStoicidealofthe
‘communityofhumankind’.AsMarcusAureliuswrites:
Wewerebornforcooperation,likefeet,likehands,likeeyelids,liketherowsofupper
andlowerteeth.Sotoworkinoppositiontooneanotherisagainstnature:andanger
orrejectionisopposition.(Meditations,2.1)
IfyouaregoingtofollowStoicWeekthenyoushouldattempttobeopentowardStoicism
andthesethreecentralideasaboutvalue,emotions,andnature.Youdon’tneedtoaccept
themuncriticallybutyoudoatleastneedtobepreparedtoexplorethemfurtherand
considerwhethertheyseemtoyouactuallytrue,aswellaspotentiallybeneficialtoyouin
howyouleadyourlife.
Ouraiminthisprojectisnottotrytoconvinceyouofthetruthoftheseclaimsbutsimplyto
seeiftheyarehelpfulforyouinthewayyouleadyourlife.Ifthesekeyideasseem
completelyabsurdtoyouthenitmaybethatStoicWeekisnottherightexperimentfor
you.
StoicWeek:YourDailyRoutine
EachdayinStoicWeekhasitsowncentraltheme,andthesethemesbuilduponone
anotherastheweekprogresses,makingthewholeweek,potentially,thebeginningofa
deeperjourneyintoStoicism.Takesometimeoutatmiddayeachday,oranytimethat
suitsyou,toreflectontheday’sthemeandhowitmightshapethevariousactivitiesin
whichyouareengaged.
Therearealsomorningandeveningmeditations,whichyoushouldtrytopractiseatthe
beginningandendofeachday.Let’snowexplorethesetwoexercisesinmoredetail.
MorningMeditation
Whenyouwakeupeachmorningtakeafewmomentstocomposeyourselfandthen
patientlyrehearsethedayahead,planninghowyoucanmakeyourselfabetterperson,
whilealsoacceptingthatsomethingsliebeyondyourcontrol.
1. MarcusAureliustalksaboutwalkingonyourowntoaquietplaceatdaybreakand
meditatinguponthestarsandtherisingSuntoprepareforthedayahead.Youcan
alsodothisathome,sittingontheendofyourbed,orstandinginfrontofthemirrorin
yourbathroom,andstillthinkofthesunrisingagainstabackdropofstars.
2. Pickaspecificphilosophicalprinciplethatyouwanttorehearseandrepeatitto
yourselfafewtimesbeforeimagininghowyoucouldputitintopracticeduringtherest
oftheday.YoumightchoosethekeygeneralStoictheme:‘Somethingsareunder
ourcontrolwhereasothersarenot’andtothinkaboutgivingmoreimportanceto
beingagoodperson,actingwell,andtreatingthingsyoucannotcontrolasultimately
muchlessimportant.
3. Alternatively,youmightpickaspecificvirtuethatyouwanttocultivateinorderto
prepareyourselfmentallyforyourdayahead.Forexampe,imagineinbroadoutline
howyouwouldactifyoushowedmorewisdom,justice,courage,ormoderation.
4. Practisethismeditationforabout5-10minutes,pickingoutkeyeventsorspecific
challengesthatmightarise.
Onceyou’vegottenintothehabitofdoingthistryimagininggreaterchallengesintheday
aheadsuchassomeofyourplansnotgoingasyouhopeordealingwithdifficultpeople.
Asyouconsiderapossibledifficulty,thinkabouthowyoucouldtackleitwithaStoic
principleorvirtue.
Saytoyourselfatdaybreak:Ishallcomeacrossthemeddlingbusy-body,the
ungrateful,theoverbearing,thetreacherous,theenvious,andtheantisocial.Allthis
hasbefallenthembecausetheycannottellgoodfromevil.(Meditations,2.1)
EveningMeditation
EpictetusandSenecabothalludetoaformofphilosophicalself-analysisthatwas
practisedregularly,eachevening,byStoics.Thecontemplativeexercisetheydescribe
wasactuallyborrowedfromPythagoreanism.Forexample,Epictetusquotedthefollowing
passagefromtheGoldenVersesofPythagorastohisstudents:
Allownotsleeptocloseyourweariedeyes,Untilyouhavereckonedupeachdaytime
deed:“WheredidIgowrong?WhatdidIdo?Andwhatduty’sleftundone?”Fromfirst
tolastreviewyouractsandthenReproveyourselfforwretched[orcowardly]acts,but
rejoiceinthosedonewell.(Discourses,3.10.2–3)
Forourpurposes,atnight,beforegoingtosleep,take5-10minutestoreviewtheevents
ofyourday,picturingtheminyourmindifpossible.It’sbestifyoucandothisbefore
actuallygettingintobed,whereyoumightbegintofeeldrowsyratherthanthinkingclearly.
Youmayfindithelpfultowritenotesonyourreflectionsandself-analysisinajournal,
documentingyour‘journey’asyoulearntoapplyStoicpracticesindailylife.Tryto
remembertheorderinwhichyouencountereddifferentpeoplethroughouttheday,the
tasksyouengagedin,whatyousaidanddid,andsoon.Askyourselfthefollowing(or
similar)questions:
1. Whatdidyoudobadly?Didyouallowyourselftoberuledbyfearsordesiresofan
excessiveorirrationalkind?Didyouactbadlyorallowyourselftoindulgeinirrational
thoughts?
2. Whatdidyoudowell?Didyoumakeprogressbystrengtheningyourgraspofthe
virtues?Praiseyourselfandreinforcewhatyouwanttorepeat.
3. Whatcouldyoudodifferently?Didyouomitanyopportunitiestoexercisevirtueor
strengthofcharacter?Howcouldyouhavehandledthingsbetter?
AsSenecaputsit,byaskingyourselfthesequestions,youareadoptingtheroleofafriend
andwiseadvisortowardyourself,ratherthanaharshorpunitivecritic.Criticiseyour
specificactionsratherthanyourselfasapersoningeneralandfocusonwaysinwhich
youcanimprove.
WecanprobablyassumethataStoicwhoseself-analysisandreviewoftheprecedingday
leadshimtoconcludehehaserredinhisjudgement,actedbadly,orfailedtofollowhis
principles,wouldseektolearnfromthisandactdifferentlythefollowingday.Whenyou
wakeupthenextdayyou’llfinditnaturaltobaseyourmorningmeditationonyour
reflectionsbeforegoingtosleepthepreviousnight.Thesemeditationscombinetoforma
‘learningcycle’asyouplanhowtoliveandactmorewisely,putthisintopracticeduring
theday,andthenreflectontheoutcomeafterwards,leadingtothesamecyclethe
followingday.
Modernresearch-basedpsychotherapyadvisesthatyou’llneedtobecautioustoavoid
reflectionturningintomorbid‘rumination’.Don’tdwelltoolongonthingsorgoaroundin
circles.Rather,trytokeepapracticalfocusandarriveatcleardecisionsifpossible;ifyou
arenotable,thensetyourthoughtsasideandreturntotheminthemorning.Thereare
manyhiddenaspectstothisexercise,whichwillbecomeclearerasyouprogressinyour
studiesofStoicism.Forexample,bearinginmindthatthepastisbeyondyourabilityto
change,youmightwanttousethisreviewtoadoptanattitudeofprovisionalacceptance
ofyourownfailings,forgivingyourselfwhileresolvingtobehavedifferentlyinthefuture.
Hence,asSenecaemphasiseswhendescribinghisuseofthesameeveningroutine,we
shouldnotbeafraidofcontemplatingourmistakesbecauseasStoicswecansay:
“Bewareofdoingthatagain–andthistimeIpardonyou.”
AudioDownload:MorningandEveningMeditationsAudioexercisesforStoicWeek,
includingthemorningandeveningmeditation,canbefoundviathelinksinthe
IntroductionchapterofthisHandbook.
TheStoicSelf-MonitoringRecord
Youmayfindithelpfultomakeuseofaself-monitoringrecord.Thiswillhelpyoukeepa
recordofbehavioursyou’dliketostop,suchasdwellingonnegativethoughtsandactions
youmightlaterregret.Ifyoufeelyou’venotgottimetodothis,don’tworry,it’soptional.
However,keepingarecordisoneofthethingsthatpreviousparticipantsinStoicWeek
toldustheyfoundparticularlyhelpfultodo.
Theself-monitoringrecordisbasedonmethodsusedincognitive-behaviouraltherapy
(CBT).However,althoughtheancientStoicsdidn’tactuallyfilloutaformlikethis,wecan
findsimilarself-monitoringpracticesintheirwritings.Forexample,Epictetusadvisedhis
studentstokeepatallyofdayswhichelapsedwithoutthemsuccumbingtoanger.The
recordwesuggestyoukeepisjustasimplesheetofpaperwithseveralcolumnsmarked
onitasbelow.Youcanmakeyourownversionordownloadtheonewehavecreatedfrom
thewebsite.
Thisprocessisnotjustaboutrecord-keeping.It’saboutpausing,takingastepbackfrom
things,andgainingwhattherapistscall‘psychologicaldistance’fromyourinitialupsetting
thoughtsandfeelings.Itwillhelpyoutobecomeadetachedobserverofyourselffora
while.Writethingsdownassoonaspossible.Doingsowillhelpyoutoviewyourthoughts
inthisdetachedway,observingeventsanddescribingtheminanobjectivemanner.
1.Date/Time/Event
Notethedateandtimeoftheevent,whenyoustartedtofeelangryorafraid,forexample.
Brieflydescribetheactualsituationyouwerefacing,e.g.,perhapssomeonecriticisedyour
work,ormaybesomeoneofferedyousomejunkfoodwhileyouweretryingtoleada
healthylife.
2.Feelings
Whatemotionsordesiresdidyouactuallyexperience?(TheStoicsusethetechnicalterm
‘passions’forboth.)Remember,we’reonlyinterestedinfeelingsthatmightbeconsidered
irrationalinthesenseofbeingmisguidedandnegative.Followingonfromourexamples
above,youmightwritedownthatyoufeltexcessivelyanxiousorangryaboutbeing
criticised,orthatyoufeltastrongcravingtoeatjunkfood,whichyoufoundhardtoresist.
Rememberthatyou’realsotryingtocatchthesefeelingsearly,sotrytonote‘earlywarningsigns’,whichareoftensensationssuchastremblingwhenafraid,orthoughts
suchastellingyourself‘justonewon’thurt’whenyou’retemptedtoeatsomething
unhealthy.
3.Thoughts
Whatrelatedthoughtswentthroughyourmind?Stoicpsychologyheldthatouremotions
anddesiresfundamentallydependuponourthoughts,particularlyourvalue-judgements.
Beforewarnedthatmostpeoplefinditdifficultatfirsttoidentifythespecificthoughtsthat
areresponsiblefortheirfeelings.You’llprobablyneedtoworkonthis,butwithpractice
andstudyitshouldbecomeeasier.Wereyoutellingyourselfthatsomethingexternalis
verygood(desirable)orbad(upsetting)?Forexample,someonewhofeelsanxiousand
angryaboutbeingcriticisedmightcometorealisethatthey’rethinking,‘Imustbe
respectedatwork’andplacinggreatimportanceorintrinsicvalueonotherpeople’s
opinionsofthem,insteadofwantingtodotheirjobwellforitsownsake.
4.Control
Aswe’llsee,thisisthecentralquestionthatStoicsusetoevaluatetheirimpressions:‘Isit
uptome?’.Theymeant:‘Isthis–thethingthatmyfeelingsareabout–undermydirect
control?’Again,don’tworrytoomuchaboutthisforyourfirstdayorso,becauseasyou
learnmoreaboutStoicismyou’llgetbetteratposingthisquestion.Forexample,youmight
observethatotherpeople’sopinionsofyouareultimatelybeyondyourdirectcontrol.All
youcancontrolinthissituationisyourresponsetotheirwordsandperhapsyourplansfor
howtoactinthefuture.Evenyourpreviousfailingsarenolongerwithinyourpowerto
change.Youcan’trewritethepast.
ThisdistinctionbetweenwhatisuptousandwhatisnotiscrucialforStoics,asyou’llsee.
Theyurgeustoserenelyacceptthosethingsinlifewecannotchangewhiletakingfull
responsibilityforbringingourownvoluntaryactionsintolinewithourmoralprinciples.Just
writeafewwordsheresummingupyouranalysisofthesituationintermsofwhich
aspectsyoudoordonotcontrol.Alternatively,ratehowmuchcontrolyouhaveoverthe
aspectsofthesituationthatupsetyouonaroughsubjectivescalefrom0-100%.However,
we’llneedtoexplorethisquestionmorecarefullyinthefollowingpartsofthecourse.
5.Actions
Inthissituation,howfardidyouractionsactuallymatchyourethicalprinciples?Didyou
actinawaywhichmatchesyourunderstandingofvirtuethatwaswise,just,courageous,
andtemperateordidyouactinawaythatwasmarkedbyfoolishness,unfairness,
cowardiceandself-indulgence?Thinkabouthowyoutreatedotherpeopleandnotjust
howyouractionsaffectedyou,sincethatisanessentialpartofvirtue.Youmightwantto
ratehowconsistentyouractionswerewithyourcorevalues,ordefinitionof“virtue”,ona
roughpercentagescalefrom0-100%.
Theme:StoicismandLove
Menhavecomeintobeingforoneanother;soeithereducatethemorputupwith
them.–MarcusAurelius,Meditations,8.59
Eachyear,StoicWeekwillhaveadifferentoverarchingtheme.Thisyearthethemeis
“StoicismandLove”.
PeopleoftenassumeassumethatStoicismisratherunemotionalanditmaycomeasa
surprisetothemtorealisethatnaturalaffection(philostorgia)forotherswasthebasisof
StoicEthics.Youcanthinkofthisasrelatedtootherconceptssuchaslove,andespecially
friendship.MarcusdescribedtheidealStoicas“freefrom[unhealthy,irrational]passion
andyetfulloflove”(Meditations,1.9).MusoniusRufussaidthataStoicphilosopher
ideally‘displaysloveforhisfellowhumanbeings,aswellasgoodness,justice,kindness
andconcernforhisneighbour’(Lectures,14).Livinginharmonyandfriendshipwithother
peopleappearstobepartofwhattheStoicsmeantby“livinginagreementwithnature”,
althoughcomparedtoourpresentrealitythismaybesomethingofadistantutopianideal.
Thecardinalvirtuethatrelatesmostdirectlytoourinteractionwithotherpeopleis“justice”.
ForStoics,justiceisaformofsocialormoralwisdom.Itconsistsoftwomainelements:
1. Kindnessorbenevolencetowardothers
2. Treatingothersfairlyandimpartially
SenecaexplainedthatforaStoicthevirtuecalled‘justice’requireshimto‘counthisfriend
asdearashimself,tothinkthatanenemycanbeturnedintoafriend,torouseloveinthe
formerandtemperhatredinthelatter’(Letters,95).Althoughthiswasamoraland
philosophicalideal,theStoicsalsodevelopedpracticaldetailedpsychologicalguidanceto
helpusprogresstowardit.Forexample,MarcusAureliuswrotedownalistconsistingof
tenpiecesofadvicehegavehimselfaboutdealingwithdifficultpeople,withkindness,
fairness,andnaturalaffection,inaccordwithStoicteachings(Meditations,11.18):
1. Rememberthefundamentalkinshipbetweenyourselfandtherestofmankind,and
thinkofyourselfashavingcomeintobeingforthesakeofeachother,asmembersof
theglobalcommunityofmankind.(WecallthisStoic“cosmopolitanism”.)
2. Thinkofthecharacteroftheotherpersonastheyareinotherareasoflife,suchas
eatingmeals,goingtosleep,etc.Bearinmindtheharmtheirownbehaviourdoesto
them.
3. Ifwhatthey’redoingisright,you’venoreasontocomplainbutifit’snotright,they
don’treallyunderstandwhatthey’redoing.(Noticethatmostpeopleareshockedif
they’reaccusedofdoingwrong.)
4. Rememberthatyou’renotperfectyourself,andsometimesdothewrongthing,or
upsetpeople.Orifyoudon’tdosooften,youatleasthavethepotentialtodosoin
certainsituations.
5. Youcanneverbeabsolutelycertainwhatthey’redoingiswronganyway.People’s
realmotivesareoftenhiddenfromyou,andnotwhattheyseem.
6. Whenyou’reangrywithothers,remindyourselfthatallthingsaretransient,and
especiallythatbothofyouaremortalandwillsoonbegoneandultimatelyforgotten
anyway.
7. Preventyourselffromthinkingofthingsotherpeopledoorsayasinsultsbyrealising
that,fundamentally,youhavebeendonenoharm.Yourmoralcharactercannotbe
damagedbyotherpeople’sactions.
8. Knowthatourownangerandfrustrationharmusmorethantheyharmtheperson
they’redirectedtoward.
9. Teachyourselfthatgenuinekindnesstowardotherscanbeapowerfulforceandthat,
aslongasit’ssincere,withpatientperseveranceevenstubbornpeoplecanbewon
over.Speaktopeoplecarefullyandwithoutanytraceofsarcasmorhostilityandthey
willoftenrespond.
10. Mostimportantly,bearinmindthatit’snaivetoexpecteveryoneintheworldtobe
perfect,andthatmostpeopleareboundtodofoolishandviciousthingsfromtimeto
time.Thewisemanknowsthisandpreparesforitinadvance,acceptingdifficult
encounterswithotherpeopleasaninevitablepartoflife.
MarcusalsorepeatssimilaradvicetohimselfinMeditations9.42.He’sclearly
approachingtheissueofinterpersonalconflictverysystematically,anddrawingonStoic
teachingsindoingso.Ifyouprefersomethingsimpler,bycontrast,Epictetusgavehis
studentstheverylaconicadvicetotellthemselves“Itseemedrighttothem”,whendealing
withdifficultpeople.
Stoicsshouldtreatotherswithaffectionatekindness,whichmeanswishingthattheywould
becomewiseandvirtuous.However,wemustdosowhilesimultaneouslyacceptingthat
thebehaviourofotherpeopleisbeyondourdirectcontrol.Stoicloveandfriendshipare
thereforenotdemandingofreciprocation.TheStoiciskindandaffectionatebecauseit’s
virtuousnotbecausehehopestogainsomethingbybeingnicetootherpeople.Indeed,
theabilitytotreatotherswithfriendship,evenwhentheydon’tdothesameinreturn,is
somethingwegenerallypraiseandadmireinotherpeople.
Comeon,letusseenowifthoucanstlovedisinterestedly.“Thanksmygoodkinsman
(brother,sister,friend),forgivingmesogenerousapart,thatIcanlovethoughnot
beloved.”–Shaftesbury,ThePhilosophicalRegimen,p.108
KeepreturningtothisadvicethroughoutyourweekofStoicpractices.Wewilltouchonthe
themeof“Stoicismandlove”invariousplaces,particularlyinthechapteron
Relationships.
Monday:Life
LifeasaProjectandRoleModels
MorningTextforReflection
FromMaximus[Ihavelearnttheimportanceofthesethings]:tobemasterofoneself
andnotcarriedthiswayandthat;tobecheerfulunderallcircumstances,including
illness;acharacterwithaharmoniousblendofgentlenessanddignity;readinessto
tacklethetaskinhandwithoutcomplaint;theconfidenceeveryonehadthatwhatever
hesaidhemeantandwhateverhedidwasnotdonewithbadintent;nevertobe
astonishedorpanic-stricken,andnevertobehurriedortohangbackorbeataloss
ordowncastorcringingorontheotherhandangryorsuspicious;tobereadytohelp
orforgive,andtobetruthful;togivetheimpressionofsomeonewhosecharacteris
naturallyuprightratherthanhavingundergonecorrection;thefactthatno-onecould
havethoughtthatMaximuslookeddownonhim,orcouldhavepresumedtosuppose
thathewasbetterthanMaximus;andtohavegreatpersonalcharm.–Marcus
Aurelius,Meditations,1.14
Today’sMiddayExercise:
WritingyourownMeditations
WebeginourfirstdaybythinkingabouttwoStoicthemesthatarecentraltothefirstbook
ofMarcusAurelius’philosophicaljournal,TheMeditations.Oneistheideathatourwhole
lifeshouldbeseenasanongoingprojectorjourneyofethicalself-development.Theother
isthat,onthisjourney,wecanimproveourowndevelopmentbyreflectingonthegood
qualitiesandwaysoflifeofthepeoplewhomeanmosttous.
Theword“philosophy”literallymeans“loveofwisdom”.TheStoicscanbeviewedas
takingthisquiteliterally.WisdomisthecentralvirtueofStoicismandtheStoicslovevirtue,
inthemselvesandothers,aboveallelse.Inthemorningtextquotedabove,Marcusthinks
aboutwhathelearntaboutwisdomandvirtuefromMaximus,anolderfamilyfriendwho
wasaleadingpoliticianwithdeepphilosophicalinterests.HefocusesonMaximus’
integrityofcharacter,hisemotionalbalance,hisgenuinenessandeaseindealingwith
otherpeople–allqualitiesvaluedbyStoicismwhosebasiswillbecomeclearinthe
comingweek.
AnimportantfeatureofStoictheoryliesbehindBook1ofMarcus’Meditations.Itisthe
ideathathumanlife,iflivedproperly,isanongoingprojectorjourneydirectedtowardsthe
bestpossiblehumancondition:thatofwisdom.Therearetwostrandstothisjourney:one
isindividualandtheothersocial.Atanindividuallevelwecanlearntomovefroman
instinctivedesireforsuchthingsasself-preservation,health,andproperty,towards
wantingtoliveinthebestpossibleway.FortheStoics,thismeanslivingaccordingtothe
virtuesofwisdom,justice,moderation,andcourage.Theculminationofthisstrandis
recognisingthatvirtueistheonlythingthatisfundamentallyofvalueandtheonlyreal
basisforhappinessandfulfilment.Thesecondstrandconcernsourrelationstoother
people.TheStoicsthoughtthathumanbeingsandotheranimalsareinstinctivelydrawnto
careforothersoftheirkind;mostobviouslytoloveandcarefortheirchildren.However,as
humanbeingsdevelopwedeepenandextendthisinstinctofcare,forminglastingfamily
andcommunitycommitmentsandcomingtorecognisethatallhumanbeingsareour
“brothers”and“sisters”,sincetheyare,likeus,rationalcreaturescapableofethical
development.
TheStoicsalsothoughtthatthesetwostrandsofdevelopmentgohandinhandand
supporteachother.Allindividualsarecapableofdevelopinginthisway,regardlessof
theirinborncharactersandsocialbackground.However,thisprogressdoesnotjust
happenautomatically.Youneedtoworkatit,otherwiseitcangoverywrong.Marcususes
hisregularnote-takingandreflection(TheMeditations)tohelpthisprocessof
development,whichheoftendescribesashisreal‘job’or‘work’asahumanbeing(for
instance,intomorrow’smorningtextforreflection).InBook1hethinksabouthiswholelife
fromearlychildhooduntilhislate50sasacycleofdevelopmentandreflectsontheethical
qualitieswhosevaluehehaslearnttorecognise,aswellasthewaythathisrelationships
withotherpeoplehavehelpedhimtodothis.
WehavewrittenthishandbookinawaythatisdesignedtomirrorMarcus’reflective
practiceandtoencourageyoutotrytodothesameasMarcusdid,formingyourown
notesandreflectionsbasedonthethemesexploredeachdaythisweek.Takeafew
minutestothinkaboutthequalitiesyouhavecometovalueinthecourseofyourlife,
howeveryoungoroldyouare.Haveyouchangedyourideasaboutwhatismostimportant
inthecourseofyourlife,asyoursituationhaschanged?Doyouthinkyourideashave
deepenedonthistopicovertimeornot?Youmightliketomakesomenotesonthisor
drawsomepicturessuggestingthequalitiesyoufindmostsignificant.Ifyouwanttodo
thiscollaborativelyyoucouldusetheonlinediscussionforumsorFacebookpage.
Thinktooaboutthepeoplewhohavehelpedyouappreciatetheimportanceofthese
qualities.Theymightbefamilymembers,closefriendsorpartners,workassociates,or
peopleyoudonotknowdirectlybutwhomyourespectandadmire.Youmightliketomake
notesorpicturesonthis,andalsotochartlinksbetweenspecificindividualsandthe
qualitiesyouhavecometovalue.Thisaffectionforothersanddeepadmirationforthe
signsofwisdomandvirtuetheyexhibitcanbeviewedasoneaspectofwhatitmeansfor
Stoicstolovewisely.
Youmightliketocontemplatethevirtuesofothersatonesittingorspaceitthroughthe
daywhileyouaredoingotherthings.Likemostoftheexerciseswesuggest,itcanbe
usefultocomebacktoitastheweekprogressesandseehowyourthinkinghas
developedonthesetopics.
EveningTextforReflection
Letusgotooursleepwithjoyandgladness;letussay‘Ihavelived;thecoursewhich
Fortunesetformeisfinished.’AndifGodispleasedtoaddanotherday,weshould
welcomeitwithgladhearts.Thatmanishappiest,andissecureinhisown
possessionofhimself,whocanawaitthemorrowwithoutapprehension.Whenaman
hassaid:‘Ihavelived!’,everymorningheariseshereceivesabonus.–Seneca,
Letters,12.9
Today’sSummary
Here’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadby
imagininghowyoumightactmorelikeyourrolemodelsinlifeandsharesimilar
virtuesinthefaceoftheeventsyou’reabouttoface.
2. Midday.PracticewritingyourownphilosophicaljournallikeMarcusAurelius.Focus
onwritingdownthevirtuesyouadmireinothersandwhichyouaspiretoembodyin
yourownlife.Usewritingasanopportunitytoclarifythequalitiesyouadmireand
thinkofitasanopportunitytocontemplatethemmoredeeplythannormal.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:whatyoumay
havedonebadly,whatyoudidwell,andwhatyoucoulddodifferentlyinthefuture.
ImaginebeingyourownStoiclife-coachandtrytocounselyourselfwithwisdomand
affection.
Remember,youcanusetheStoicSelf-MonitoringRecordthroughouttheday.In
particular,today,youmaywanttofocusondevelopinggreaterself-awarenessofyour
thoughts,actions,andfeelings,andtonoticehowtheyrelatetothegoalsyousetyourself
inyourmorningmeditation.AlsoseethefollowingbriefsectiononStoicMaximsand
Affirmations.
StoicMaxims&Affirmations
Youmayfindthisadditionalpieceofadvicehelpful:theStoicsappeartohaverepeated
certainkeyphrasesormaximstothemselvesinordertomemorisethemandhavethem
constantly“ready-to-hand”,especiallyinthefaceofacrisis.Epictetustoldhisstudentsto
repeatvariousstatementstothemselvesmentally.Someoftheseareofageneralnature,
whereasothersarethingsStoicsweretoldtosayinresponsetospecificemotional
challenges.Forinstance,“Youarejustanimpressionandnotatallthethingyouclaimto
represent”and“Thisisnothingtome”inresponsetotroublingthoughts.Whensomeone
actedinawaythatmightbeupsettingorobjectionable,Epictetustoldhisstudentstosay,
“Itseemedrighttohim”.
Hence,theStoicliteratureisfullofbrief“Laconic”phrases,memorablesayingsthatare
eminentlyquotablebutalsohelpedStoicstocommitkeyphilosophicalideastomemoryas
awayofcopingwithadversecircumstances.Indeed,whensomeonecomplainedtoZeno,
thefounderofStoicism,thatthesephilosophicalsayingsweretoocondensed,hereplied
thattheyweresupposedtobeconciseandthatifhecouldhe’dabbreviatethesoundof
thesyllablesaswell!
Havingthesethoughtsalwaysathand,andengrossingyourselfinthemwhenyouare
byyourself,andmakingthemreadyforuse,youwillneverneedanyonetocomfort
andstrengthenyou.(Epictetus,Discourses,3.24)
HerearesomeexamplesoftypicalStoicsayings,derivedfromtheclassicalliterature.In
somecasesthey’vebeenmodifiedveryslightlytomakethemmoresuitableforuseas
affirmations.Whenyourepeatthem,trytocontemplatetheirmeaningor,ifyouprefer,
imaginethatyou’rerehearsingwhatitwouldbeliketoreallyacceptthemandbelievein
theseprinciplescompletely.
ExamplesbasedontheHandbookofEpictetus
“Somethingsareundermycontrolandotherthingsarenot.”
“Peopleareupsetnotbythingsbutbytheirjudgementsaboutthings.”
“Youarejustanappearanceandnotatallthethingyouclaimtorepresent.”
(Responsetoatroublingimpression.)
“Youarenothingtome.”(Responsetothingsnotunderyourcontrol.)
“Virtueistheonlytruegood.”
“Whatisbeyondmycontrolisindifferenttome.”
“Indifferencetoindifferentthings.”
“Ifyouwantanygood,getitfromwithinyourself.”
“Don’tdemandthatthingsgoasyouwill,butwillthattheyhappenastheydo,and
yourlifewillgosmoothly.”
“Sicknessisahindrancetothebody,butnottothewill.”
“Neversayofanything‘Ihavelostit’but‘Ihavereturnedit.’”
“Itseemedrighttothem.”(Responsetosomeonewhoseactionsseemdisagreeable
toyou.)
“Everythinghastwohandles,andcanbepickedupandcarriedeitherwiselyor
foolishly.”
“WhoeveryieldsproperlytoFate,isdeemedwiseamongmen,andknowsthelawsof
heaven.”(QuotedfromEuripides)
ThesetwofamoussayingswerealsoassociatedwithEpictetus’brandofStoicism:
“Rememberyoumustdie.”
“Endureandrenounce”or“bearandforbear”,havingthevirtuesofcourageandselfdiscipline.
AudioDownload:StoicAttitudesMeditation
YoumayalsowanttolistentotheMP3audiorecordingwecreatedcalledthe“Stoic
AttitudesMeditation”.Thisrecordingcontainsacontemplativeexerciseconsistingofa
scriptedseriesofphilosophicalaffirmations,closely-basedontheStoicliterature.Youcan
downloadthisalongwiththeotherexercisesviathelinksintheIntroductiontothis
Handbook.
Tuesday:Control
WhatisinourControl
MorningTextforReflection
Earlyinthemorning,whenyouarefindingithardtowakeup,holdthisthoughtinyour
mind:‘Iamgettinguptodotheworkofahumanbeing.DoIstillresentit,ifIam
goingouttodowhatIwasbornforandforwhichIwasbroughtintotheworld?Or
wasIframedforthis,tolieunderthebedclothesandkeepmyselfwarm?’‘Butthisis
morepleasant’.Sowereyoubornforpleasure:ingeneralwereyoubornforfeelingor
foraffection?Don’tyouseetheplants,thelittlesparrows,theants,thespiders,the
beesdoingtheirownwork,andplayingtheirpartinmakingupanorderedworld.And
thenareyouunwillingtodotheworkofahumanbeing?Won’tyouruntodowhatis
inlinewithyournature?–MarcusAurelius,Meditations,5.1
Today’sMiddayExercise:
WhatisinourControlandWishingwithReservation
Todayandtomorrowwefocusonthemesthatareimportantforthemeditativepractices
wearerecommendinginthishandbook.Thesethemeshaveparallelsinsomemodern
psychotherapeuticmethodsbuttheyalsohaveafirmbasisinStoicwritingsandpractices.
ThethemesfortodayandtomorrowareexpressedwithspecialforceinMarcus’
Meditations,1.7,whichwasultimatelybasedonthewritingsofEpictetus.Marcuswas
greatlyinfluencedbyEpictetusandthesethemesformthebasisofhisownmeditative
approach.
Todaywethinkabouttwoimportant,linkedStoicthemes:distinguishingbetweenwhatis
andisnotinourpowerandwishing‘withreservation’.Bothofthesethemesfollowfrom
theideasabouthumandevelopmentoutlinedyesterday.Stoicsbelievethatallofuscan
andshouldworkattakingforwardourownethicaldevelopmentbylearninghowtoact
virtuouslyandbybroadeninganddeepeningourrelationshipswithotherpeople.Thisis
somethingthatis‘uptous’or‘withinourpower’asrationalbeings.However,thereare
manythingswecannotdeterminebyourownactions,suchaswhetherwebecomerichor
famous,whetherwegetill,orwhetherclosefamilymembersdie.
Stoicsbelievethatwhatis‘uptous’or‘withinourpower’isofultimateimportanceinour
livesratherthanthethingsthatwecannotcontrol.Althoughtheyrecognisethatitis
naturalforustopreferbeinghealthyorwell-off,forexample,Stoicsregardthesethingsas
beingoffundamentallylessvaluethanvirtue.Theyalsobelievethatrecognisingthe
distinctionbetweenwhatisandisnotwithinourpoweriscrucialforleadingagoodhuman
lifeandonethatisfreefrom‘passions’ornegativeanddestructiveemotions.
Forthisreason,whenweformwishesaboutthingsthatarenotwhollywithinourpowerwe
shouldwish‘withreservation’orwitha‘reserveclause’,acaveatsuchas‘ifnothing
preventsit’.Otherwise,ourplansandwishesarenotbasedontherealitiesofhumanlife
andmayleadtofrustrationanddisillusionment.
Epictetusexpressesthedistinctionbetweenwhatisandisnotinourpowerveryclearlyin
thispassage:
Somethingsarewithinourpower,whileothersarenot.Withinourpowerareopinion,
motivation,desire,aversion,andinaword,whateverisofourowndoing;notwithin
ourpowerareourbody,ourproperty,reputation,socialroleorstatus,and,inaword,
whateverisnotofourowndoing.–Epictetus,Handbook,1
Healsopointsoutthatifwefocusourwishesanddesiresonthingsthatarenotwholly
withinourpower,suchashealth,wealthandsocialstatus,thiswillleadtodisappointment
andnegativeemotions(Handbook,2).ThisdistinctionisimportantforMarcustoo,asis
clearinthesetwopassages:
Tryouthowthelifeofagoodpersonsuitsyou–someonewhoispleasedwithwhatis
allocatedfromthewhole,andsatisfiedwithhisownjustactionsandkinddisposition.
–Meditations,4.25
Lovetheexpertisewhichyouhavelearnedandtakesupportfromthis.Passthe
remainderofyourlifeasonewhohasentrustedallhehas,inafull-heartedway,to
thegods…–Meditations,4.31
Ontheonehand,Marcusadviseshimselftofocusontheprojectofethicaldevelopment,
whichiswithinhispower:tryingtoleadthelifeofagoodperson(someonewhodoes‘just
actionsandhasakinddisposition’)andgraduallycomingtolovethe‘expertise’or‘skill’of
livinginthisway.Ontheotherhand,Marcusalsourgeshimselftoacceptthathisactions
andlifearepartofamuchwiderpatternofevents,ofwhichhecontrolsaverysmallpart.
Heispartofamuchlarger‘whole’,aninterconnectedseriesofevents(orFate),whichcan
alsobeattributedto‘thegods’.(WewilldiscussMarcus’thinkingonnatureor‘thewhole’
onSunday.)ThisisacontrastthatrunsthroughmuchofTheMeditationsandhelpshimto
facemanyharshrealitiesinhislife–abovealltheloomingprospectofhisowndeath.
Thisdoesnotmeanpassivelyresigningyourselftoevents.Stoicacceptanceentails
recognisingthatsomethingsareoutsideyourcontrol,andthatifthoseeventshave
actuallyhappenedthismustbeacknowledgedandaccepted.Youstilltrytodoyourbestin
respondingtotheseeventsbecausethatissomethingwhichisunderyourcontrol.Put
anotherway:Stoicserenitycomesfrom‘acceptingreality’or‘acceptingthefacts’butnot
givingup!Itisalsoaboutmaintainingasenseofpurposeregardingtheaspectsofyourlife
thatyoucanactuallydetermine.
Thefamous‘SerenityPrayer’usedbyAlcoholicsAnonymousgivesamemorable
summaryoftheStoicdoctrine:
God,grantmetheSerenitytoacceptthethingsIcannotchange;Courage,tochange
thethingsIcan;AndWisdomtoknowthedifference.
ThatiswhytheStoicssuggestweformourplansandwisheswitha‘reserveclause’in
mind.Inanutshell,it’samatterofqualifyingeveryintentionbysaying,‘Iwilldosuchand
such,ifnothingpreventsme’.Thismarksthedistinctionbetweenwhatisandisnotinour
powerandhelpsustorecognisethatitisonlywhatiswithinourpowerthatisgenuinely
important.(Thisisveryhelpfuladviceonjourneysofallkinds,wherelotsofthingsare
outsideourpower!)
Takeafewminutestothinkinaspecificwayaboutwhatthisdistinctionwouldmeanin
yourlife.Youcouldbeginbymakingtwolists:oneofthingsinyourcurrentlifeand
situationthatyoucancontrolbyyourownactionsandaspirationsandoneofthingsthat
youcannotcontrol.Youcouldthenexaminethecontentsofthetwolistsandthinkabout
whichofthesetwolistsismoreimportantandvaluable.Howfardoyourlistsmatchthe
Stoicdistinctionbetweenthingsthatareandarenotwithinourpower?(Assummarisedby
Epictetus,forinstance,inHandbook1,quotedabove.)HowfardoesitmatchtheStoic
distinctionbetweenvirtuousactionsand‘externals’or‘indifferents’?(Suchashealth,
wealthandsocialstatus.)
Duringyourmorningmeditationyoucanpractiseincorporatingthe‘reserveclause’,saying
toyourself:‘Iwilldoxory…ifnothingpreventsit’or‘ifthisfitsinwiththelargerpatternof
eventsorFate’.Imagineallthethingsthatcouldgowrongandadoptanattitudeof
detachedacceptancetowardsthem,rememberingthattheonlythingthatreallymattersis
thatyoudoyourbestandtrytoactinawaythathelpsyoudevelopthevirtues.
EveningTextforReflection
Trytopersuadethem;andactevenagainsttheirwill,whenevertheprincipleofjustice
leadsyoutodoso.Butifsomeoneusesforcetoresistyou,changeyourapproachto
acceptingitandnotbeinghurt,andusethesetbacktoexpressanothervirtue.
Remembertoothatyourmotivewasformedwithreservationandthatyouwerenot
aimingattheimpossible.Atwhatthen?Amotiveformedwithreservation.Butyou
haveachievedthis;whatweproposedtoourselvesisactuallyhappening.–Marcus
Aurelius,Meditations,6.50
Today’sSummary
Here’sareminderofyourdailyroutinewithsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadby
imagininghowyoumightrespondtoanysetbacksorchallengeswithStoicwisdom,
distinguishingbetweenwhatis“uptoyou”andwhatisn’t,andpursuingexternalgoals
withthe“reserveclause”describedabove.
2. Midday.Analysesomespecificsituationsinmoredetailbylistingtheaspects“upto
you”andthosenot.Contemplatewhatitwouldmeantopursueyourothergoalsthis
week,orinlifemoregenerally,byreallytakingtheStoic“reserveclause”toheart:
sayingtoyourself“Iwilldoxyz”,andadding,forinstance,“Fatepermitting”.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:whatyoumay
havedonebadly,whatyoudidwell,andwhatyoucoulddodifferentlyinthefuture.
Thinkabouttheextenttowhichyousuccessfullyboreinmindthedistinctionbetween
whatwasunderyourcontrolandwhatwasn’t.(Noticethattheactionsyou’re
reviewingfromtheday,nowitisover,arenolonger“uptoyou”becausethey’rein
yourpast.)
RememberyoucanusetheStoicSelf-MonitoringRecord.Focustodayonanydisturbing
ornegativeemotionsyoumayhaveexperienced,nomatterhowslight,andevaluateto
whatextentthey’reassociatedwiththoughtsaboutthingsnotentirelyunderyourcontrol.
Especiallynoticeyourvalue-judgementsaboutexternalthingsbeinggoodorbad.
Wednesday:Mindfulness
StoicMindfulnessandExaminingyourImpressions
MorningTextforReflection
Peoplelookforretreatsforthemselves,inthecountry,bythecoast,orinthehills;and
youtooareespeciallyinclinedtofeelthisdesire.Butthisisaltogetherunphilosophical,whenitispossibleforyoutoretreatintoyourselfatanytimeyouwant.
Thereisnowherethatapersoncanfindamorepeacefulandtrouble-freeretreatthan
inhisownmind,especiallyifhehaswithinhimselfthekindofthoughtsthatlethimdip
intothemandsoatoncegaincompleteeaseofmind;andbyeaseofmind,Imean
nothingbuthavingone’sownmindingoodorder.Soconstantlygiveyourselfthis
retreatandrenewyourself.Youshouldhavetohandconciseandfundamental
principles,whichwillbeenough,assoonasyouencounterthem,tocleanseyoufrom
alldistressandsendyoubackwithoutresentmentattheactivitiestowhichyoureturn.
–MarcusAurelius,Meditations,1.3.1-3
Today’sMiddayExercise:
StoicMindfulnessandExaminingyourImpressions
We’vealreadysuggestedthatyoucanhelpdevelopaStoicapproachbyself-monitoring.
Anotherwayofputtingthisistousetheideaof‘Stoicmindfulness’.Mindfulnessinmodern
psychotherapyisderivedfromBuddhistmeditation.However,thereisacomparablefocus
inancientStoicismonlivinginthehereandnowandpayingcloseattentiontoour
thoughtsandfeelings.Today’smorningtextforreflectiongivesaverypowerfulexpression
ofStoicmindfulness,asMarcusremindshimselfofthevalueofputtinghismindingood
orderandrenewinghimselfinpreparationforthechallengesofhislife.
Aswithyesterday’stheme,Epictetusgivesaveryclearstatementofwhatisinvolvedin
Stoicmindfulness,andonethatinfluencedMarcus’thinkingtoo.
Practise,then,fromtheverybeginningtosaytoeveryroughimpression,‘You’rean
impressionandnotatallwhatyouappeartobe.’Thenexamineitandtestitbythe
standardsthatyouhave,andfirstandforemostbythisone,whethertheimpression
relatestothosethingswhicharewithinourpowerorthosewhicharen’tuptous;and
ifitrelatestothosethingswhicharen’twithinourpower,bereadytoreply,‘That’s
nothingtome’.–Epictetus,Handbook,1.5
Hesaysthatweshouldtrainourselvestoavoiderrorsinourjudgementsandbeing
‘carriedaway’byourthoughtsandfeelings.ForStoics,thekeyerrorofjudgementliesin
treatingexternalthings(suchashealthandmoney)asiftheywereintrinsicallygoodor
bad,andforgettingthatvirtueistheonlytruegood.We’vealreadylookedatthisaspectof
Stoicismwhenwetalkedaboutreflectingonwhetherourjudgementsrefertothingswithin
ourpowerornot.Epictetussaysthekeytoretainingourgriponobjectiverealityandnot
beingsweptawaybyirrationaldesireoremotionsisthat,beforeweevenbeginto
challengeourthoughts,wemustlearntostepbackfromthemtemporarily.Thatiswhathe
meansby‘examiningyourimpressions’.‘Impression’isaverygeneralterminStoicism
coveringallthoughts,feelings,andsensations.Epictetusstressesthatweshould
‘examine’allthesebeforeacceptingthemasvalidandasmatchingobjectivereality.
TounderstandwhatEpictetusmeant,itmayhelptocompareittoapsychologicalstrategy
employedinmoderntherapycalled‘cognitivedistancing’.Incognitivetherapy,whichwas
originallyinspiredbyStoicism,it’sassumedthatbeforewecanchallengenegative
patternsofthinkingwehavetospotthemfirstandinterrogateourownthoughts.In
Stoicism,thefirststepinrespondingtotroublingdesiresandemotionsistogain
psychologicaldistancefromthembyremindingourselvesthattheimpressionsthey’re
baseduponarejustimpressions–onlythoughts–andnottoassumethattheyarewhat
matchesrealitywhenweconsiderthesituationmorecarefully.
OnequotationfromEpictetusputsthissowellthatitisstilltaughttoclientsincognitive
therapytoday.‘Itisnotthethingsthemselvesthatdisturbpeoplebuttheirjudgements
aboutthosethings’(Handbook,5).ThetwopassagesfromMarcusquotedbelowforthe
eveningreflectionconveythesamepoint.Epictetusrepeatedlyadvisedhisstudentsthat
rememberingthisStoicprinciplecouldhelpthemtoavoidbeingcarriedawaybytheir
troublingemotionsanddesires.Weshouldbealertfortheearly-warningsignsof
problematicemotionsanddesires,whichareoftenhabitualandbarelyconscious.When
wespottheseinitialsigns,oftencertainbodilysensationsorinternalfeelings,weshould
quicklytrytoidentifytheinitialimpressionsandunderlyingvalue-judgementsthatare
causingthem.
Forexample,themoderncognitivemodelofanxiety,whichisderivedfromStoic
psychology,saysthatanxietyiscausedbyathoughtorjudgementalongthelinesof
‘SomethingbadisgoingtohappenandIwon’tbeabletocopewithit.’Distancingwould
consistinsaying,‘InoticeI’mhavingthethought“somethingbadisgoingtohappen”and
that’supsettingme’,ratherthanbeingsweptalongbytheimpressionthatsomethingbad
isgoingtohappen,allowingyourfeartoescalateunnecessarily.
Oneofthesimplestwaysofrespondingtotroublingthoughtswhenyouspottheirearlywarningsignsistopostponedoinganythinginresponsetothem.Modernresearchers
havefoundthatthiscanreducethefrequency,intensity,anddurationofworryepisodesby
aboutfiftypercentonaverage.EpictetusgaveverysimilaradvicetohisStoicstudents
nearlytwothousandyearsago.Hesayswhenwespotinitialtroublingimpressions,
especiallyiftheyseemoverwhelming,weshouldremindourselvesthatthesearejust
thoughtsandwaitawhilebeforegivingthemanyfurtherattention,ordecidingwhataction
totake.Inmodernangermanagementthisissometimescalledthe‘takingatime-out’
strategy.TheStoicstalkedaboutwithholdingour‘assent’oragreementfromupsetting
initialimpressions.
You’vealreadystartedmonitoringyourthoughts,actions,andfeelings,anddistinguishing
betweenthingsunderyourcontrolandnot.FromthispointonwardduringStoicWeek,try
tocatchtheearly-warningsignsofstrongdesiresorupsettingemotions.Pausetogive
yourselfthinkingspaceandtogainpsychologicaldistancefromyourinitialimpressions.If
yourfeelingsareparticularlystrongordifficulttodealwith,postponethinkingaboutthem
anyfurtheruntilyou’vehadachancetocalmdown,whichmaybeduringyourevening
meditation.Thentryaskingyourselfthefollowingthreequestions:
1. Mostimportantly,askyourselfwhetherthethingsthatareupsettingyouarewithin
yourpowerornot.Ifthey’renot,acceptthisfactandremindyourselfthatsuchthings
arenotfundamentallyimportantinthewaythatvirtueis.
2. Askyourselfwhataperfectlywiseandvirtuouspersonwoulddowhenfacedwiththe
sameproblemorsituation.TheStoicsusedtheidealofthe‘wiseperson’orsage’in
justthisway.Thinkaboutsomeoneyouknowpersonallyorsomeoneyouknowby
reputationwhocomesclosesttothisidealandtakethemasyourmodelinyour
reflections.
3. Askyourselfwhatstrengthsorresourcesnaturehasgivenyoutodealwiththe
situation.Forexample,doyouhavethecapacityforpatienceandendurance?How
mightusingthosecapacitieshelpyoudealwiththisproblemmorewisely?
EveningTextsforReflection
Getridofthejudgementandyouhavegotridoftheidea.‘Ihavebeenharmed’;get
ridoftheidea,‘Ihavebeenharmed’,andyouhavegotridoftheharmitself.–
Meditations,4.7
Allturnsonjudgement,andthatisuptoyou.Sowhenyouwanttodothis,getridof
thejudgement,andthen,asthoughyouhadpassedtheheadland,theseawillbe
calmandallwillbestill,andtherewon’tbeawaveinthebay.–Meditations,12.22
Today’sSummary
Here’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadby
imagininghowyoumightrespondtopeopleandsituationsthroughoutthedaywith
greatermindfulnessandself-awareness.
2. Midday.Take5-10minutestositquietlyandpracticemindfulness.Observeyour
automaticthoughtsandfeelingswithadetachedscientificattitude,asifyouwere
observingthestreamofconsciousnessofanotherperson.Throughouttheday,tryto
maintaingreaterawarenessofyourthoughtsandactions,andparticularlytoviewany
disturbingfeelings,nomatterhowslight,withgreatercognitivedistance.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:whenyou
werepractisingStoicMindfulness.
Remember,youcanusetheStoicSelf-MonitoringRecord.Today,usewritingdownyour
thoughtsandfeelingsasawaytogaincognitivedistancefromthem.Pausingandlooking
ataconciseexpressionofyourthoughtsonpapercanmakeiteasiertoviewthem
objectively.Also,youmaynoticethatknowingyouaregoingtorevieweventslaterinthe
eveningmeditationcanhelpmakeyoumoremindfulofhowyourespondtothem
throughoutthedayifyouapproachthisinacarefulandself-disciplinedmanner.
Thursday:Virtue
VirtueandValues-clarification
MorningTextforReflection
Ifyoufindanythinginhumanlifebetterthanjustice,truthfulness,self-control,
courage…turntoitwithallyourheartandenjoythesupremegoodthatyouhave
found…butifyoufindallotherthingstobetrivialandvaluelessincomparisonwith
virtuegivenoroomtoanythingelse,sinceonceyouturntowardsthatanddivertfrom
yourproperpath,youwillnolongerbeablewithoutinnerconflicttogivethehighest
honourtothatwhichisproperlygood.Itisnotrighttosetupasarivaltotherational
andsocialgood[virtue]anythingalienitsnature,suchasthepraiseofthemanyor
positionsofpower,wealthorenjoymentofpleasures.–MarcusAurelius,Meditations,
3.6
Today’sMiddayExercise:
VirtueandValues-clarification
Intheearliersectionon‘CentralStoicIdeas’wesetoutsomekeyfeaturesofStoic
thinkingonvirtue.ForStoics,philosophy(theloveofwisdom)isalsotheloveofvirtuein
ourselvesandothers.Thecorevirtuesarewisdom,justice,moderation,andcourage.
Virtueistheonlythingthatisfundamentallygoodandthesolebasisforgenuinefulfillment
inlife.Otherthingsthatpeoplepursueinsearchofhappiness,suchashealthand
property,arenaturaltodesire.However,comparedtovirtuetheyarerelatively
unimportant,even‘mattersofindifference’.Otherancientphilosophersthoughtthatvirtue
wasanimportantelementinahappyandcompletelife.TheStoicswereexceptional,
though,inclaimingthatitwastheonlythingneededforthebestpossiblelife.Inorderto
haveagoodlife,inotherwords,itisonlynecessarytobeagoodperson.
WhydidtheStoicsgivethevirtuessuchimportance?Aren’totherthingsalsoimportant,
suchasthewelfareofourfamily,goodhealth,andameasureofmaterialprosperity?For
them,thevirtuesarethequalitiesthatenableustoliveafullyhumanlife.Theyare
featuresofunderstandingandcharacter,andwaysofdealingwithotherpeople,which
makeusfullyhuman;thatis,rationalandsocialbeingsinacompletesense.Thefour
chiefvirtues,takentogether,areintendedtocoverthemainareasofhumanexpertiseor
‘livingwell’:rationalunderstanding,propertreatmentofothers,managementofemotions
anddesires.TheStoicssawthevirtuesasacomplementaryset,whichweremutually
supporting,sothatyoucouldnothaveonevirtuewithouthavingtheotherstoo.Theyalso
recognisedthereweremanysubdivisionsofthemainfourvirtuesandthattheycouldbe
understoodfromanumberofdifferentperspectives.
Thevirtuesareseenbythemasformsofexpertiseinliving.Soifyouhavethevirtuesyou
willbegoodatdoingeverythingelseinlife.(Includinglookingafteryourhealth,property,
andthewelfareofyourfamilyorfriends.)Ifyoulackthem,youwillnotbegoodatdoing
anyoftheseotherthingsandwillmakemistakesinyourhandlingoflife.Thatiswhythe
Stoicssawvirtueastheonlythingthatisneededforhappiness.Whencomparedtovirtue
allotherthingsarerelativelyunimportantandwithoutfundamentalvalue.
TheStoicsacknowledgedthatachievingvirtueinthefullsensewasextremelydifficult.In
thatsense,the‘wiseperson’whohasallthevirtuesremainsverymuchanideal.However,
Stoicsalsobelievedthatallhumanbeingsareinprinciplecapableofachievingvirtueand
thatthisshouldbeouroverallgoalinlife.Theyalsothoughtthatalifecentredon
aspirationandprogresstowardsvirtuewasafarbetterlifethanonedirectedatother
goals,suchasgainingmaterialwealthorpowerfortheirownsake.Thismeansthatthe
Stoiclifeisanongoingjourneytowardsvirtue,whichishowMarcuspresentshisownlife
inthefirstbookofTheMeditations,asillustratedinMonday’sMiddayexercise.The
morningtextfortodayalsoshowstheimportanceforMarcusofdirectinghislifetowards
developingthevirtuesratherthantowardsgainingexternalthingssuchasfameorwealth.
Let’ssupposethatyoufindthisviewofvirtueattractiveingeneralbutwanttoknowmore
aboutwhatitmeansforyoupersonallyandhowyoucouldliveyourlifeinthisway.One
wayofreflectingonthisisbyatechniquesometimesusedinmodernpsychological
therapyandcounsellingcalled‘values-clarification’.Therearetwomainaspectsofthis
method:
1. Reflectingonwhatourcorevaluesare,thequalitieswegenuinelythinkaremost
importantforleadingagoodhumanlife.
2. Askingourselveswhetherouractionsonaday-to-daybasisactuallymatchourethical
beliefsand,ifnot,howwecanbegintochangeouractionstomatchourvalues.
Somemodernpsychotherapiststhinkthatpsychologicalproblemsmaystemfroma
mismatchbetweenouractionsandwhatwevalue,andthatbringingthetwocloser
togetheriscrucialforhelpingustogetfreeofthesepsychologicalproblems.Stoicsalso
thinkitisveryimportanttoreflecthonestlyonyourcorevalues:Epictetus’adviceto
‘examineyourimpressions’ispartlyaboutthis.StoicslikeEpictetus,Marcus,andSeneca
alsostressthevitalimportanceofmakingsurethatyourday-to-dayactionsmatchyour
coreethicalconvictions.ThismaybepartofwhatthefoundersofStoicismmeantby
“livinginagreementwithnature”,includingourownrationalandmoralnature.LaterStoics
certainlyplacedgreatimportanceonwhattodaywetendtocall“integrity”.
Asafirstmoveinthisdirection,herearetwoexercisesthatmighthelp.First,usethese
questionstoclarifyyourcorevalues:
What’sultimatelythemostimportantthinginlifetoyou?
Whatdoyouwantyourlifeto‘standfor’or‘beabout’?
Whatwouldyoumostlikeyourlifetoberememberedforafteryou’vedied?
Whatsortofthingdoyoumostwanttospendyourtimedoing?
Whatsortofpersondoyoumostwanttobeinyourvariousrelationshipsandrolesin
life?Forexample,asaparent,friend,atworkorinlifegenerally.
YoucouldalsoaskhowfaryourowncorevaluesmatchwhattheancientStoics
meantby‘virtue’,especiallycharactertraitssuchaswisdom,justice,courage,and
moderation.
Second,lookatallyouranswerstothefirstsetofquestionsandaskhowfaryourreal
actionsonaday-to-daybasismatchyourcorevalues.Iftheydonotmatchcompletely
(anditwouldbesurprisingiftheydid!)thinkaboutwaysinwhichyoucouldbringthetwo
closertogether.Thinkofonespecificactivityyoucouldbedoing(butaren’t)thatwould
helpyoudeveloptowardsexpressingyourcorevaluesorwhichwouldenableyouto
expressthemfully.
EveningTextforReflection
Everyhabitandfacultyisformedorstrengthenedbythecorrespondingact–walking
makesyouwalkbetter,runningmakesyouabetterrunner.Ifyouwanttobeliterate,
read,ifyouwanttobeapainter,paint.Goamonthwithoutreading,occupiedwith
somethingelse,andyou’llseewhattheresultis.Andifyou’relaidupamereten
days,whenyougetupandtrytotalkanydistance,you’llfindyourlegsbarelyableto
supportyou.Soifyoulikedoingsomething,doitregularly;ifyoudon’tlikedoing
something,makeahabitofdoingsomethingdifferent.Thesamegoesfortheaffairs
ofthemind…Soifyoudon’twanttobehot-tempered,don’tfeedyourtemper,or
multiplyincidentsofanger.Suppressthefirstimpulsetobeangry,thenbegintocount
thedaysonwhichyoudon’tgetangry.‘Iusedtobeangryeveryday,thenonlyevery
otherday,theneverythird…’Ifyouresistitawholemonth,offerGodasacrifice,
becausethevicebeginstoweakenfromdayone,untilitiswipedoutaltogether.‘I
didn’tlosemytemperthisday,orthenext,andnotfortwo,thenthreemonthsin
succession.’Ifyoucansaythat,youarenowinexcellenthealth,believeme.–
Epictetus,Discourses,2.18
Today’sSummary
Here’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayahead,planning
waysinwhichyoucanactmoreintheserviceofyourowncorevaluesanddoing
thingsthatareconsistentwithyourdeepestprioritiesinlife.
2. Midday.Take5-10minutestositquietlyandreflectfurtheronyourcorevaluesby
contemplatingthe“values-clarification”questionsmentionedabove.Trytodevelopa
strongersenseofwhat’smostimportanttoyouinlife,notsomuchintermsof
externalgoalsoroutcomesbutintermsofthetypeofpersonyouwanttobe,and
yourowncharacter.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday.How
consistentlyyouwereabletoactintheserviceofyourcorevalues?Couldyoudo
thingsdifferentlytomorrow?
RememberyoucanusetheStoicSelf-MonitoringRecord.Focustodayonrecordingand
evaluatingspecificsituationsandyouractionsorresponses.Howwelldidyouractions
matchyourcorevalues?Didyourespondwithwisdom?Didyouexhibitvirtueslikejustice,
discipline,courage?Whatvirtueswouldhelpyourespondbettertosimilarsituationsinthe
future?
Friday:Relationships
RelationshipswithOtherPeopleandSociety
MorningTextforReflection
Saytoyourselffirstthinginthemorning:Ishallmeetwithpeoplewhoaremeddling,
ungrateful,violent,treacherous,envious,andunsociable.Theyaresubjecttothese
faultsbecauseoftheirignoranceofwhatisgoodandbad.ButIhaverecognizedthe
natureofthegoodandseenthatitistheright,andthenatureofthebadandseen
thatitisthewrong,andthenatureofthewrongdoerhimself,andseenthatheis
relatedtome,notbecausehehasthesamebloodorseed,butbecausehesharesin
thesamemindandportionofdivinity.SoIcannotbeharmedbyanyofthem,asno
onewillinvolvemeinwhatiswrong.NorcanIbeangrywithmyrelativeorhatehim.
Wewerebornforcooperation,likefeet,likehands,likeeyelids,liketherowsofupper
andlowerteeth.Sotoworkagainsteachotheriscontrarytonature;andresentment
andrejectioncountasworkingagainstsomeone.–MarcusAurelius,Meditations,2.1
Today’sMiddayExercise:
RelationshipswithOtherPeopleandSociety
Stoicsaretodaysometimesmistakenlyseenasrathercoldanddetachedfromother
people.Thisisapuzzlingview,asStoicism,morethananyotherancientphilosophy,
stressesthathumanbeingsarenaturallyinclinedtocareforotherpeopleandtobecome
involvedintheircommunities.Thisisakeypartoftheirideasabouthumanethical
development,asyou’velearned.Indeed,thiswasnotacommoncriticismofStoicism
madeintheancientworld.It’samodernmisconceptionaboutthem.Forexample,
MusoniusRufussaidthatStoicEthicsteachesusthat“avirtuouspersondisplayslovefor
hisfellowhumanbeings,aswellasgoodness,justice,kindness,andconcernforhis
neighbour”(Lecture14).
Stoicsthinkthathumanbeings,likeotheranimals,instinctivelyfeelaffectionandcarefor
othersofourkind,aboveallourchildren.Theyalsothinkhumanbeingsarenaturally
capableofdeepeningandextendingthisnaturalaffectioninrationalandsociableways:
forinstance,byengaginginfamilylifeordeepfriendshipsandbyinvolvementinlocalor
nationalcommunities.Anotherverydistinctiveidea–andanunusualoneinancient
GreeceandRome–isthatweshouldextendthisattitudeofcaretoallhumanbeingsas
such,seeingthemasourbrothersandsistersandasfellow-citizensinakindofworldcommunity.Wehavethiskinshipandco-citizenshipbecauseweareallnaturallysocial
animals,capableofreason,andofdevelopingtowardsvirtueandwisdom.
Marcus’Meditationsareveryrichinreflectionsaboutinterpersonalandsocial
relationships.Theyalsohavealottosayaboutthepositiveorgoodemotionsthatform
partofahumanlifecentredonvirtue,asopposedtothenegativeanddestructive
emotionsor‘passions’basedonethicalmistakes.(SeethesectiononEmotionsinthe
CentralStoicIdeasearlyinthishandbook.)Hereisonesuchpassage:
Wheneveryouwanttocheeryourselfup,thinkofthegoodqualitiesofthosewholive
withyou:suchastheenergyofone,thedecencyofanother,thegenerosityof
another,andsomeotherqualityinsomeoneelse.Thereisnothingsocheeringasthe
imagesofthevirtuesdisplayedinthecharactersofthosewholivewithyou,and
groupedtogetherasfaraspossible.Soyoushouldkeepthemreadyathand.–
MarcusAurelius,Meditations,6.48
Book1oftheMeditationsconveysverypowerfullyMarcus’affectionforthosewhohave
sharedhislifeandhelpedhimunderstandthequalitiesthatarereallyworthwhileina
humanlife.Thoughtfulandaffectionatecareforothersfiguresprominentlyinthequalities
hepicksoutintheindividualsheremembersinthisway.
Marcus,likeotherStoics,refersoftentothe‘brotherhoodofhumankind’,‘citizenshipofthe
world’,andtheideathatweareallpartofalargerbodyofhumanbeingsorrationaland
socialanimals.Heusestheseideasintwowaysthatareespeciallystrikingandmaybe
helpfultoustoo.
Hedrawsontheseideasinsituationswhenotherpeopleareactingtowardshimina
hostileornegativemannerinawaythatmighthaveprovokedhimtofeelemotionssuch
asangerorresentment.Heremindshimselfthattheirbehaviourstemsfrommistakes
aboutwhatreallymattersinlifeandthatiftheycouldbeledtoabetterunderstandingthey
wouldnotactinthisway.Asintoday’sMorningReflection,heremindshimselfthatthese
people,likeeveryoneelse,areessentiallyhisbrothersorsistersorpartsofasinglebody
ofhumankind,andthathecannotbeangrywithorhatethosewhoarehisownkin.Often
hespeaksofthegoodwillorgoodintentionstowardssuchpeoplewhichresultfromhis
thinkingabouttheminthisway.
MarcusalsodrawsontheseideasinreflectingonhissocialandpoliticalroleasRoman
emperor.LikeSenecaheusestheimageof‘dualcitizenship’:‘AsAntoninus[hisRoman
familyname],mycityandfatherlandisRome,asahumanbeing,itistheuniverse.Itis
onlywhatbenefitsthesecitieswhichisgoodforme’(Meditations,6.44).ForMarcus,this
servestoputhisimperialstatusinabroader,cosmicperspectiveandtoprovideamoral
frameworkand‘reality-check’.Elsewhere,heremindshimself:‘Takecareyouarenot
turnedintoaCaesar,orstainedwiththepurple;thesethingsdohappen’(Meditations,
6.30).Bybeing‘turnedintoaCaesar’,or‘stainedwiththepurple’(thepurplerobewornby
emperors)hemeansbeingturnedintoatyrantwhoabuseshispower.Healsopresents
hispoliticalidealasbeing‘astatebasedonequalitybeforethelaw,whichisadministered
accordingtotheprinciplesofequalityandfreedomofspeechandofamonarchywhich
valuesaboveallthelibertyofitssubjects’(Meditations,1.14).
Marcus’adultlifewasintenselypolitical.Fromtheageof17hewasfirstthechosen
successoroftheemperorandthenemperorhimselffornearlytwentyyears.Manyofhis
predecessorsandsuccessorsasemperor(includinghisownson,Commodus)became
bloodthirstytyrants,whereasMarcuswasmostlyseenbyRomansofthetimeasawise
andbenevolentruler.TheMeditationssuggestthatoneofthethingsthathelpedhimtoact
inthiswaywashisbeliefthathewaslivinghislifeaspartofthecommunityofhumankind
(rationalandsocialanimals)andtryingtomaintaintheethicalaspirationsthatgoalong
withthis.OtherStoicthinkersrefertotheideaofhumanity’sbrotherhoodasawayof
settinghigherthannormalethicalstandardsinbusinessdealings,suchasbuyingand
sellingproperty.
TheCirclesofHierocles
Hereisanexercisethatyoumightusetoexploreanddevelopasimilarlyphilanthropic
attitude.ItisbasednotonMarcus,butontheadviceofanotherStoicofthesecond
centuryAD,Hierocles.
Hieroclessuggestedweshouldthinkofourselvesaslivinginaseriesofconcentriccircles,
andthatweshouldtryto‘drawthecirclessomehowtowardthecentre’.Heexplainedthat,
‘Therightpointwillbereachedif,throughourowninitiative,wereducethedistanceofthe
relationshipwitheachperson.’Healsosuggestsusingverbaltechniquessuchascalling
one’scousins‘brother’andone’sunclesandaunts‘father’or‘mother’.
ThefollowingvisualisationormeditationtechniqueislooselybasedonHierocles’
comments:
1. Closeyoureyesandtakeafewmomentstorelaxandfocusyourattentiononthe
thingsyou’reabouttovisualise.
2. Pictureacircleoflightsurroundingyourbodyandtakeafewmomentstoimaginethat
itsymbolisesagrowingsenseofaffectiontowardyourowntruenatureasarational
animal,capableofwisdom(virtue),thechiefgoodinlife.
3. Nowimaginethatcircleisexpandingtoencompassmembersofyourfamilyorothers
whoareveryclosetoyou,towardswhomyounowprojectanattitudeoffamily
affectionasiftheyweresomehowpartsofyourownbody.
4. Imaginethatcircleexpandingtoencompasspeopleyouencounterindailylife,
perhapscolleaguesyouworkalongside,andprojectnaturalaffectiontowardthemas
iftheyweremembersofyourownfamily.
5. Letthecircleexpandfurthertoincludeeveryoneinthecountrywhereyoulive,
imaginingthatyouraffectionisspreadingouttowardthemalso,insofarastheyare
rationalanimalsakintoyou.
6. Imaginethecirclenowgrowingtoenveloptheentireworldandthewholehumanrace
asone,allowingthisphilosophicalandphilanthropicaffectiontoencompassevery
othermemberofthehumanrace.
EveningTextforReflection
Onetypeofperson,wheneverhedoessomeoneelseagoodturn,isquickin
calculatingthefavourdonetohim.Anotherisnotsoquicktodothis;butinhimselfhe
thinksabouttheotherpersonasowinghimsomethingandisconsciousofwhathe
hasdone.Athirdisinasensenotevenconsciousofwhathehasdone,butislikea
vinewhichhasproducedgrapesandlooksfornothingmoreonceithasproducedits
ownfruit,likeahorsewhichhasrunarace,adogwhichhasfollowedthescent,ora
beewhichhasmadeitshoney.Apersonwhohasdonesomethinggooddoesnot
makeabigfussaboutit,butgoesontothenextaction,asavinegoesontoproduce
grapesagaininseason.Soyoushouldbeoneofthosewhodothiswithoutinasense
beingawareofdoingso.–MarcusAurelius,Meditations,5.6
Today’sSummary
Here’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtextandfollowtheexamplegiveninit.Mentally
prepareforyourdayaheadbyacceptingthatpeoplemaydoorsaythingsthat
frustrateyou.Practiseviewingthatwithindifference.Allthatmattersishowyou
respondtosuchchallenges,whetherwiselyorfoolishly,justlyorunjustly,with
temperanceandpatienceorwithintemperanceandfrustration.
2. Midday.Take5-10minutestositquietlyandpractisetheCircleofHieroclesexercise
above.Thinkofyourselfasreversingalienationandcultivatingasenseofharmonyor
bondwithothers.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday.Howwelldid
yourelatetootherpeople,inparticular?
RememberyoucanusetheStoicSelf-MonitoringRecord.Focusonyourinteractionwith
otherpeople,orwithsocietyingeneral.
Saturday:Resilience
ResilienceandPreparationforAdversity
MorningTextforReflection
Beliketheheadlandonwhichthewavesbreakconstantly,whichstillstandsfirm
whilethefoamingwatersareputtorestaroundit.‘Itismybadluckthatthishas
happenedtome!’Onthecontrary,say,‘Itismygoodluckthat,althoughthishas
happenedtome,Icanbearitwithoutgettingupset,neithercrushedbythepresent
norafraidofthefuture.’–MarcusAurelius,Meditations,4.49
Today’sMiddayExercise:
PreparationforAdversity
AswepointedoutinthechapteroncentralStoicideas,theStoicsbelievethataswe
developethicallysoouremotionallifewillchangeaccordingly.Andgraduallywewillcome
tohavewhattheycallthe‘goodemotions’,positiveemotionssuchasjoyandwishing
otherswellratherthannegativeandmisguidedemotionssuchasangerandfear.
However,theStoicsrecognisethatgettingtothispointrequiresagooddealoftraining
andreflection,andoneoftheexercisestheyproposeforthisisthepremeditationoffuture
adversity.WeneedtorememberthattheStoicsdidnotthinkthatmanyofthethings
peopleworryaboutareactually‘bad’things.Theonlythingthatisreallybadisbecominga
morallyweakorviciousperson.Wenaturallyfearsomesituationssuchasrisktoourlife,
buteventhisisnot‘bad’inthefullsense,justsomethingwewouldnaturallyprefernotto
happen.AsMusoniusRufusputit,theStoicphilosopherstrytolearn“howtocalmly
acceptthethingsthathappenwhicharenotreallybadbutwhichseemtobe”(Lecture18).
TherearenumerousreferencesinthesurvivingStoicwritingstothisstrategyof
anticipatingfuturecatastrophesandpreparingtofacethembyimaginingtheminadvance.
Typicalexamplesincludebereavement,poverty,exile,illness,and,perhapsmost
importantlyofall,one’sowndeath.
Marcusreferstodeath,especiallytheprospectofhisown,veryofteninTheMeditations,
andsomepeoplehavemistakenlythoughthewasmorbidlyobsessedwithdeath.Marcus
wasprobablyinthelastyearsofhislife(hediedat59)whenhewaswritingThe
Meditationsandhemayindeedhavebeenawareoftheimminenceofhisdeath,buthe
wasalsodrawingonthewell-establishedStoicmethodoffacingcatastrophesby
imaginingthem.Heoftenremindshimselfthattheloomingpresenceofdeathdoesnot
preventhimfromcontinuingwiththemostimportanthuman‘work’oftryingtomake
progressinvirtueandwisdom.Indeed,thewayyoufaceyourowndeathcanbecomean
integralpartofthis‘work’.Thispassageistypical:‘Strivetoliveonlythelifethatisyour
own,thatistosay,yourpresentlife;thenyouwillbeabletopassatleastthetimethatis
lefttoyouuntilyoudieincalmandkindliness,andasonewhoisatpeacewiththe
guardian-spirit[reason]thatdwellswithinhim’(Meditations,12.3).Today’seveningtextfor
meditationexpressesthesameidea.
Byrepeatedlypicturingfuturecatastrophes–atleastwhataregenerallyregardedas
catastrophes–Stoicsaimedtoreduceanxietyaboutthem,justasexposuretherapyin
CBTtodayaimstoreducetheanxietyattachedtospecificsituations.Weknowfrom
modernpsychologicalresearchthatthebestwaytoovercomeanxietyistoexpose
yourselftothefearedsituationinreality,repeatedly,andforprolongedperiods.However,
psychologistshavealsoestablishedthatsimplypicturingthesameeventinthemind,
repeatedlyandforlongenough,oftenworksalmostaswell.
Tobeginwith,youshouldnotdothiswithanythingthatmightleadyoutobiteoffmore
thanyoucanchew.Don’timaginethingsthataredeeplypersonalortraumaticuntilyou’re
definitelyreadytodosowithoutfeelingoverwhelmed.Beginbyworkingonsmallthings
thatupsetyou.Don’tletyourselfworryaboutthem’,justtrytopicturetheworst-case
scenariopatientlyandwaitforyouremotionstoabatenaturally.Remindyourselfofthe
Stoicprinciplesyou’velearned,inparticular,themaximthatpeopleareupsetnotby
externaleventsbutbytheirownjudgementsaboutthem,particularlyvalue-judgements
thatplacetoomuchimportanceonthingsthatarenotunderyourdirectcontrol.
Trytospendatleast20–30minutesdoingthiseachday.(Ifyoucannotsparethismuch
timethenit’sessentialthatyoupickamuchmildertopictoworkon,whichgeneratesa
levelofemotionlowenoughtonaturallyabatewithinfewerminutes.)
Youmightfindithelpfultokeeparecordofyourexperiencesasfollows:
1. Situation.Whatistheupsettingsituationthatyou’reimagining?
2. Emotions.Howdoesitmakeyoufeelwhenyoupictureitasifit’shappeningright
now?Howstrongisthefeeling(0–100%)?
3. Duration.Howlong(inminutes)didyoumanagetositwithitandpatientlyexpose
yourselftotheeventinyourimagination?
4. Consequence.Howstrongwastheupsettingfeelingattheend(0–100%)?What
elsedidyoufeelorexperiencebytheend?
5. Analysis.Hasyourperspectivechangedontheupsettingevent?Isitreallyasawful
asyouimagined?Howcouldyoupotentiallycopeifitdidhappen?What’sunderyour
controlinthissituationandwhatisn’t?
Ifyouranxietylevelhasn’treducedtoatleasthalfitspeaklevelthenyoumightneedto
pickaneasiersubjectorelsespendmoretimeonthisexercisetogetitsfullbenefit.Use
thenatural“wearingoff”ofupsettingfeelingsasanopportunitytore-evaluatethesituation
inamorerationalanddetachedmanner,i.e.fromamorephilosophicalperspective.What
doyouthinkaStoiclikeSeneca,Epictetus,orMarcusAureliuswouldmakeofthesame
situation?Howmightyouviewitdifferentlyifyouhadmademoreprogresstowards
developingthevirtuesofwisdom,justice,courage,andself-control?Taketimetonote
downwhatyoucanlearnfromthisexperience.
EveningTextforReflection
Ateveryhourgiveyourfullconcentration,asaRomanandaman,tocarryingoutthe
taskinhandwithascrupulousandunaffecteddignityandaffectionateconcernfor
othersandfreedomandjustice,andgiveyourselfspacefromotherconcerns.Youwill
giveyourselfthisifyoucarryouteachactasifitwerethelastofyourlife,freedfrom
allrandomnessandpassionatedeviationfromtheruleofreasonandfrompretence
andself-loveanddissatisfactionwithwhathasbeenallottedtoyou.Youseehowfew
thingsyouneedtomastertobeabletoliveasmoothlyflowinglife:thegodswillask
nomorefromsomeonewhomaintainstheseprinciples.–MarcusAurelius,
Meditations,2.5
Today’sSummary
Here’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadby
anticipatingpossiblesetbacksandallowingyourselftopractiseviewingthemwith
detachedindifferencewhilepatientlywaitingforanydisturbingfeelingstoabate
naturally.(Again,donotdothiswithseverelyupsettingideas.Pickamildertargetfor
thesepractiseexercises.)
2. Midday.Takelonger,20-30minutestositquietlyandcontemplatefacingpossible
setbacksinlifelikepoverty,jobloss,relationshipbreak-ups,illness,etc.Usethe
proceduredescribedabove.(Donotpickideasthatyoufindtooupsettingtocope
with;startwitheasierscenes.)ThegoalforStoicsindoingthisistobeabletoview
suchexternalthingswith“indifference”ratherthanbeingupsetbythem.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:inparticular,
contemplatehowyourespondedtosituationsandwhetheryoucouldhaveprepared
betterforthememotionallyinadvance.
RememberyoucanusetheStoicSelf-MonitoringRecord.Inparticular,today,focuson
howyoucopedwithsituationsthatyourehearsedinadvance,duringyourmorning
meditation,ifpossible.
Sunday:Nature
NatureandtheViewfromAbove
MorningTextforReflection
Theworksofthegodsarefullofprovidence,andtheworksoffortunearenot
separatefromnatureortheinterweavingandintertwiningofthethingsgovernedby
providence.Everythingflowsfromthere.Furtherfactorsarenecessityandthebenefit
ofthewholeuniverse,ofwhichyouareapart.Whatisbroughtbythenatureofthe
wholeandwhatmaintainsthatnatureisgoodforeachpartofnature.Justasthe
changesintheelementsmaintaintheuniversesotoodothechangesinthe
compounds.–MarcusAurelius,Meditations,2.3
Today’sMiddayExercise:
NatureandtheViewfromAbove
Onourfinaldaywethinkaboutourplacewithinnatureasawhole.Anyonewhoreads
Marcus’Meditationsislikelytobestruckbyhismanyreferencestotheideaofseeing
himselfaspartofalargercosmicwhole,governedbydivineProvidence,forinstancein
themorningtextforreflection.Sometimeshealsostressesthevastnessofspaceand
timeandthesmallnessofhumanliveswithinthis.Healsosometimesurgeshimselfto
adoptaviewfromaboveorfromacosmicperspective.
WhydoesMarcusthinkitishelpfultothinkaboutnatureasawholeinthisway?Partlythis
isawaytopurgeusofourover-attachmenttotrivialthingsbyexpandingourminds
beyondtheirhabitual,narrowperspective.We’relessupsetaboutthingswhenwepicture
themasoccurringinatinycornerofthecosmos:likeagrainofsandincosmicspaceand
themereturnofascrewintermsofcosmictime.Thishelpsusrealizethatweare,in
reality,verysmallpartsofthenaturaluniverseandthatwedo,infact,haveavery
temporaryexistencewithinthislargerwhole.
ButthereisalsoamorepositivedimensioninStoicthoughtaboutthistopic.TheStoics
believedthattheuniverseasawholeexhibitedqualitieswhichcouldprovideexemplary
moralnormsforhumanbeingstryingtoleadagoodlife.Thequalitiestheyattributedto
theuniverseasawholewereorder,structureandrationalityontheonehandand
providentialcareontheother.Orderandstructurewereshownintherepeatedpatternsof
nature,suchastheregularmovementsoftheplanetarysystem,thealternationofdayand
night,thecycleoftheseasons,andthegrowthandregenerationoflivingthings.
Providentialcarewasshowninthefactthatallspecies,includinghumanbeings,havethe
in-builtnaturalcapacityandinstinctivedesiretomaintaintheirownexistenceandto
propagateandcareforothersoftheirkind.Inaimingtocarryoutthetwostrandsofethical
developmentnaturalforhumanbeings,Stoicsthinkitishelpfultoreflectonthesefeatures
ofnatureasawholeandtothinkaboutyourselfaspartofalargernaturalpattern.
Canwemodernssharethisviewofnatureandderiveanythingusefulfromit?Ofcourse,
themodernscientificworld-viewisverydifferentfromtheStoicone.Ontheotherhand,at
theverygeneral(andbyourstandardsnon-scientific)levelatwhichtheStoicsthought
aboutnatureasawhole,itmaystillbepossibleforustootoseenatureasorderedand
providential.WemodernshavereasonstheStoicsdidnothavethatmakeitratherurgent
forustothinkaboutourselvesaspartofalargernaturalwhole.Sincethe19thcentury,
humanbeingshavedonegreatdamagetotheenvironmentandtheecologyoftheplanet,
whichwearenowbelatedlytryingtorepair.Wehavealsoputatriskthesurvivalofmany
speciesofanimalsandplantswithwhichwesharethisplanet.Wehaveveryforceful
reasonstowanttorecoveraviewofourselvesaspartsofalargerwholeandtotryto
enablenaturetoregainitspropercharacterasorderedandprovidential.Reflectingonthe
Stoicviewofhumanityaspartofalargercosmicwholemayhelpustodothisinaddition
tothereasonsthattheStoicsthemselveshadfortakingthisview.
HereisapassagefromMarcusthatexpressesvividlythethemeofadoptingaviewfrom
above,fromacosmicstandpoint.Marcus’mainfocushereisonstandingbackfromyour
normalperspectiveandseeingtherelativesmallnessandtransienceofhumanlife.But
elsewherehealsostressesthepositiveethicaldimensionofviewingyourselfaspartof
nature.
AfinereflectionfromPlato.Onewhowouldconverseabouthumanbeingsshould
lookonallthingsearthlyasthoughfromsomepointfarabove,uponherds,armies,
andagriculture,marriagesanddivorces,birthsanddeaths,theclamouroflawcourts,
desertedwastes,alienpeoplesofeverykind,festivals,lamentations,andmarkets,
thisintermixtureofeverythingandorderedcombinationofopposites.–Marcus
Aurelius,Meditations,7.48
The‘ViewfromAbove’isaguidedvisualizationthatisaimedatinstillingasenseofthe
‘biggerpicture’andofunderstandingyourrolewithinnatureasawhole.Youcandownload
ouraudiorecordingofa‘ViewfromAbove’meditationexercisehere:
TheViewfromAboveMP3
EveningTextforReflection
Itravelalongnature’swayuntilIfalldownandtakemyrest,breathingoutmylastinto
theair,fromwhichIdrawmydailybreath,andfallingdowntothatearthfromwhich
myfatherdrewhisseed,mymotherherbloodandmynursehermilk,andfromwhich
forsomanyyearsIhavetakenmydailyfoodanddrink,theearthwhichcarriesmy
footstepsandwhichIhaveusedtothefullinsomanyways.–MarcusAurelius,
Meditations,5.4
Today’sSummary
Here’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.
1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadby
contemplatingthevastnessoftimeandspaceandyourplacewithinit.Youcando
thisbyvisualisingthesunriseandthinkingofthemanystarsandtheexpansiveness
ofthecosmos.
2. Midday.TaketimetolistentotheViewfromAboveaudiorecordingaboveorto
contemplatetheworldfromaboveinyourownwayinmoredetail.Thinkaboutthe
totalityofspaceandtimeandthesmallandfleetingpartoftheuniversethatyourlife
occupies.
3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:inparticular,
considertowhatextentyourfocusbecamenarrowduringthedayoryouremainedin
touchwithasenseofamuchbroaderperspective,andhowthatinfluencedtheway
yourespondedtoevents.
Remember,youcanusetheStoicSelf-MonitoringRecord.Focustodayonhowmuchyour
actionswereconsistentwithamoreexpansiveandmoreobjectiveperspectiveonthings
ofthekinddescribedabove.Didyouplacetoomuchimportanceontrivialthings,for
example?
AfterStoicWeek
Whatnext?HaveyouenjoyedfollowingStoicWeek?Haveyoufoundithelpful?Ifyou
havethenthereisnoneedtostopattheendofthisweek!Oneofthereasonsforadopting
thisformatisthatitgivesyouaready-madetemplatethatyoucancontinuetofollowweek
afterweek.
InordertodeepenanddevelopyourStoicpracticethenextstepistostartexploringsome
oftheancientStoictextsforyourselfifyoudon’tknowthemalready.
1. ObtainacopyofTheMeditationsofMarcusAurelius.Everydayinasparemoment
readatleastonenewsectionofthetext.Asmanyoftheseareveryshortyouwill
probablyreadmanymorethanjustone.
2. StartreadingTheHandbookandthenTheDiscoursesofEpictetus.Setasidesome
timeeveryweekendtoreadtwonewchapters(mostonlyacoupleofpageslong).
Thereare95chaptersintheDiscoursessothiswillkeepyougoingformuchofthe
comingyear.
3. AfterthatdothesamewiththeLettersofSenecatoLucilius,oneortwoeach
weekend.Thereare124lettersbutmanymoderntranslationsprintonlyaselection.
Twoaweekwilloccupyyouforjustoverayear.Ifforwhateverreasonyouwould
ratherstartwithSenecathendo!
Thefollowtranslationsarerecommended:
MarcusAurelius:OxfordWorld’sClassicsorPenguinClassics.Notealsotheedition
inthePenguinGreatIdeasseries.
Epictetus:OxfordWorld’sClassicsorPenguinClassics(onlyselections).Thereis
alsoaselectioninthePenguinGreatIdeasseries.
Seneca:PenguinClassics(aselection)orOxfordWorld’sClassics(aselection),who
alsopublishhisessays.NotealsoaselectionofessaysinthePenguinGreatIdeas
series.
Appendix:FurtherReading
Herearesomefurtherreadingsuggestionsifyouwouldliketolearnmoreaboutancient
Stoicism,puttingStoicismintopractice,ortheconnectionsbetweenStoicismand
psychotherapy.
Firstofall,weshouldmentionStoicismToday:SelectedWritings:1,editedbyPatrick
Ussher,acollectionofwritingsfromdifferentauthorstakenfromtheStoicismTodayblog.
ThisisaverygoodintroductiontoStoicismbecauseitapproachesthesubjectfrommany
differentperspectives,inshortarticleswrittenbyauthorsfromdifferentbackgrounds.
Someofthefollowingbooksshouldalsobeonyourpersonalreadinglist:
PuttingStoicismintoPractice
W.B.Irvine,AGuidetotheGoodLife:TheAncientArtofStoicJoy(NewYork:Oxford
UniversityPress,2009)
D.Robertson,StoicismandtheArtofHappiness(London:TeachYourself,2013).
T.Morris,TheStoicArtofLiving(Chicago:OpenCourt,2004)
R.Pies,EverythingHasTwoHandles:TheStoic’sGuidetotheArtofLiving(Lanham:
HamiltonBooks,2008)
P.J.Vernezze,Don’tWorry,BeStoic:AncientWisdomforTroubledTimes(Lanham:
UniversityofAmericaPress,2005)
E.Buzare,StoicSpiritualExercises(Lulu,2011)
S.Lebell,ArtofLiving(HarperOne,2007)
P.Ussher,Ed.,StoicismToday:SelectedWritings(2014).
IntroductionstoAncientStoicism
J.Sellars,Stoicism(Chesham:Acumen/Berkeley:UniversityofCaliforniaPress,
2006)
T.Brennan,TheStoicLife(Oxford:ClarendonPress,2005)
B.Inwood,ed.,TheCambridgeCompaniontoTheStoics(Cambridge:Cambridge
UniversityPress,2003)
StudiesExploringthePracticalSideofAncientStoicism
M.C.Nussbaum,TheTherapyofDesire:TheoryandPracticeinHellenisticEthics
(Princeton:PrincetonUniversityPress,1994)
R.Sorabji,‘IsStoicPhilosophyHelpfulasPsychotherapy?’,inR.Sorabji,ed.,
AristotleandAfter(London:InstituteofClassicalStudies,1997),197-209.
R.Sorabji,EmotionandPeaceofMind:FromStoicAgitationtoChristianTemptation
(Oxford:OxfordUniversityPress,2000)
J.Sellars,TheArtofLiving:TheStoicsontheNatureandFunctionofPhilosophy
(London:Duckworth,2009)
BooksonPracticalAspectsofRomanStoicism
P.Hadot,TheInnerCitadel:TheMeditationsofMarcusAurelius(Cambridge,MA:
HarvardUniversityPress,1998)
A.Long,Epictetus:AStoicandSocraticGuidetoLife(Oxford:ClarendonPress,
2002)
Reydam-Schils,G.,TheRomanStoics(UniversityofChicago,2005).
J.Xenakis,Epictetus:Philosopher-Therapist(TheHague:MartinusNijhoff,1969)
StoicismandPsychotherapy
D.Robertson,ThePhilosophyofCognitive-BehaviouralTherapy(CBT):Stoic
PhilosophyasRationalandCognitivePsychotherapy(London:Karnac,2010)
A.Still&W.Dryden,TheHistoricalandPhilosophicalContextofRational
Psychotherapy:TheLegacyofEpictetus(London:Karnac,2012)
A.Still&W.Dryden,‘EllisandEpictetus:Dialoguevs.MethodinPsychotherapy’,
JournalofRational-Emotive&Cognitive-BehaviorTherapy21(2003),37-55
(reprintedinStill&Dryden2012).
A.Still&W.Dryden,‘ThePlaceofRationalityinStoicismandREBT’,Journalof
Rational-Emotive&Cognitive-BehaviorTherapy17(1999),143-64(reprintedinStill&
Dryden2012).
S.A.MooreBrookshire,‘UtilizingStoicPhilosophytoImproveCognitiveBehavioral
Therapy’,NCPerspectives1(2007),30-36.
R.W.Montgomery,‘TheAncientOriginsofCognitiveTherapy:TheReemergenceof
Stoicism’,JournalofCognitivePsychotherapy7(1993),5-19.
TheEnd
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