TheStoicWeek2016HandbookStoicism&Love

Noschoolhasmoregoodnessandgentleness;nonehasmoreloveforhumanbeings,normoreattentiontothecommongood.Thegoalwhichitassignstousistobeuseful,tohelpothers,andtotakecare,notonlyofourselves,butofeveryoneingeneralandofeachoneinparticular.(Seneca,OnClemency,3.3)

LatestRevision:25thSeptember2016

ContentsIntroductionWhatisStoicism?StoicWeek:YourDailyRoutineTheStoicSelf-MonitoringRecordMonday:LifeTuesday:ControlWednesday:MindfulnessThursday:VirtueFriday:RelationshipsSaturday:ResilienceSunday:NatureAfterStoicWeekAppendix:FurtherReading

CopyrightNotice&TermsofUse

Copyright©ChristopherGill,PatrickUssher,JohnSellars,TimLebon,JulesEvans,GillGarratt,andDonaldRobertson,2014-2016.Allrightsreserved.Allimagescopyright©RocioDeTorres,reproducedwithpermission.

Thecontentsofthishandbookarenotintendedasasubstituteformedicaladviceortreatment.Anypersonwithaconditionrequiringmedicalattentionshouldconsultaqualifiedmedicalpractitionerorsuitabletherapist.Thisexperimentisnotsuitableforanyonewhoissufferingfrompsychosis,personalitydisorder,clinicaldepression,PTSD,orotherseverementalhealthproblems.Undertakingthistrialshallbetakentobeanacknowledgementbytheparticipantthattheyareawareofandacceptresponsibilityinrelationtotheforegoing.

IntroductiontoStoicWeekWelcometothisyear’sStoicWeek!StoicWeekisanannualonlineeventinwhichpeoplefromallovertheworldattempttolivelikeaStoicforsevendays.Thisisyouropportunitytotakepartinauniqueexperiment:followingancientStoicPhilosophyasanaidtolivinginthemodernworld,usingthishandbookasyourguide.Thehandbookwasdevelopedbyour“StoicismToday”group,whichwasformedin2012.Weareamulti-disciplinaryteamofacademicphilosophers,classicists,professionalpsychologistsandcognitivetherapists,withaspecialinterestinapplyingStoicconceptsandpracticestothechallengesofmodernliving.ThegroupincludesseveralauthorsknownfortheirwritingandresearchonStoicism.(YoucanfindoutmoreaboutusontheStoicismTodaywebsite.)Forthoseofyouinterested,thereisalsoalongerandmoreintensiveversionofStoicWeekcalledStoicMindfulnessandResilienceTraining(SMRT),designedbyDonaldRobertson,whichrunseveryyear,lastingfourweeks.

In2015,StoicWeekprovedextremelypopular,withover3,200peopleparticipating.YoucanreadtheStoicWeek2015Reportonline.Eachyearwereceiveahugeamountofonlinefeedbackfromparticipants,whichweusetoreviseandimprovethehandbook.

Inthishandbook,youwillfindadviceonhowtoadaptandfollowStoicprinciples,withacombinationofgeneraltheoryandmorespecific,step-by-stepguidanceoncertainStoicexercises.Thesematerialshavebeenpreparedbyexpertsinthefieldandgiveyouanunusualandcompletelyfree-of-chargeopportunityforpersonaldevelopment.

ThisYear’sTheme:StoicismandLoveThethemeforthisyear’sStoicWeekisStoicismandLove.ManypeoplemistakenlybelievethatStoicismisunemotional.However,aswe’llsee,theStoicsmadeapointoflistingpositiveandhealthyemotionsexperiencedbywhattheywouldcallthe‘idealwiseman’.Inparticular,loveplaysafundamentalroleinStoicEthics:forexample,MarcusAureliussaidthathisgoalwastobefreefromirrationalpassions,andyetfulloflove.

Frequently-AskedQuestions

Q:HowdoIknowthatlivinglikeaStoicwillbenefitme?

A:Youcan’tknowforcertainuntilyoutry.Indeed,oneofthereasonswe’reconductingtheexperimentistofindoutwhether,andhow,Stoicpracticescanhelpustolivebetterlives.

Havingsaidthat,inpreviousyears,ourparticipantshaveconsistentlyreportedbenefits.Forexample,in2015ourresearchfindingsshowedthat,onaverage,lifesatisfactionincreasedby15%,flourishingby10%,positiveemotionsby10%,andtherewasa14%

reductioninnegativeemotions.DatacollectedfromtheSMRTcourseshowedthatwhenweextendedtheexercisestofourweeks,lifesatisfactionincreasedby27%,andnegativeemotionsdecreasedby23%.

Thebenefitforyoumaybeeducationalorphilosophical,ifithelpsyoutounderstandwhatStoicismmeans.Itmaybepsychological,helpingyoutobecomemoreresilientandpossiblyevenhappier.Itmaybemoral,andyoumayfindthattheweekhelpsyoudevelopcertainethicalqualities.Somepeoplemay,ofcourse,findthatStoicismjustisn’tforthem,whichmightinitselfbeavaluablediscovery.However,fromthequestionnairedatawe’vecollectedandpreviousparticipants’testimonieswecanseethatmostpeoplewhoparticipatedinStoicWeekandrelatedeventsfoundtheirexperiencesveryenjoyableandbeneficial.

Q:What’sthebasicidea?

A:Youneedtodothefollowing:

1. CompletetheonlinequestionnairesatthebeginningandendofStoicWeek.2. Followthedailyschedule,consistingofapassageforreflectionandStoicmeditations

forthemorningandevening.Atlunchtime,oranothertimemoresuitableforyou,considertheStoicexerciseforthatday.

Youshouldreadeachchapterinadvanceofthecorrespondingday.YoumightchoosetoreadMonday’schapter,forexample,firstthingonMondaymorning,orbeforehandonSundayevening.SomepeoplemayfinditeasierjusttoreadthewholehandbookthroughbeforebeginningStoicWeek,though,andusethesummaryineachchapterasadailyreminder.

You’llfindaconvenientsummaryofyourdailyroutineattheendofthisintroductorysectionofthehandbook,andadditionalsummariesineachdailysectiontohelpyourememberwhatyou’resupposedtobedoing.Themorningandeveningmeditationpracticeswillalsoprovideyouwithasimpledailyroutineorstructuretohelpyoutoreflectonwhatyou’vedoneeachdayandwhathappenedtoyou.InstructionsfortheStoicmeditationsareofferedinthisbooklet,buttherearealsoguidedaudioexercisesifyouwishtousethem.Youcandownloadthesefromthepagebelow:

MP3AudioRecordingsforStoicWeek

You’llbeginbylearningtorecordyourthoughts,actions,andfeelings,andtostartobservingtheminamoredetachedand“philosophical”way.OneofthemainstrategiesthatrunsthroughbothStoicismandthishandbookisthatofdistinguishingbetweenthingsthatareunderyourcontrolandthingsthatarenot.TheStoicsbelievedthatthistakestrainingtodowellbutthatit’sthekeytoself-disciplineandovercomingemotionaldisturbances.Maintainingthisdistinctionrequirescontinualattentiontoyourownthoughtsandjudgements,whichwecandescribeasakindof‘mindfulness’practice.You’llthen

builduponthisfoundationbyexploringdifferentStoicconceptsandtechniqueseachdaythroughoutthecourseoftheweek.

Q:I’mworriedImaynothavetimetodoeverything,sohowcanIgivemyselfthebestchanceofmakingthemostofit?

A:Itwillprobablybehelpfulforyoutothinkofthisasadefinite,short-termcommitment–similarperhapstotheeffortyouwouldputintorehearsingtheweekbeforeappearinginaplay,oranexam,ortrainingforasportingevent.Ideallythismighttakeabout15minutesinthemorningandevening,andthesameatmidday,althoughyoumightwanttospendmoreorlesstimeontheexercises.Somepeoplehavetoldustheycanonlysparefiveortenminutes,whichisabsolutelyfine.However,datafrompreviousparticipantsinStoicWeekshowedtheaverageamountoftimetheyspentonthecoursewasprecisely36minutesperday.(Thisisverysimilartothecommitmentrequiredformostresearchstudiesonpsychologicalself-helporskillstraining.)

Q:HowcanImakeuseofmoderntechnologyforStoicWeek?

Herearesomeideas:

Video.RecordavideodiaryofyourexperiencesoflivinglikeaStoicandpublishonYouTubeoranothervideo-sharingsiteBlogging.Blogaboutyourexperiencesonyourownsite,orsendthemtoourWordPressblog:StoicismTodayTwitter.Tweetaboutyourexperiences,orpostStoicadagesonTwitterasyougoalong,using#stoicweekFacebook.DiscussideasorraisequestionsonourFacebookStoicismgrouptoshareyourideasandexperiencesGoogle+.YoumayalsowanttoshareyourthoughtsonourGoogle+communitypageMobile.UseyourphonetosetreminderstostartyourStoicpracticesOtherSocialMedia.Although,wedon’tcurrentlyuseothersocialnetworkslikeInstgramandSnapchat,there’snothingtostopyoufromdoingsoaspartofStoicWeek.

TherearealsoStoicgroupsonLinkedInandReddit,whichyoumayfinduseful

Whichoftheseappealtoyou?HowmanyotherwayscanyouusetechnologytohelpyoulivelikeaStoic?Ifyouaredoingtheexperimentwithotherpeopleitmighthelptodiscussyourexperiencesregularly.Perhapsyoucouldhavea10minuteStoiccoffeebreakeachdaywhereyoutouchbasewithotherstodiscusshowyouaredoing.

Q:CanItakepartofflineorbyusingmymobiledevice?

A:Absolutely.WeprovideebookversionsoftheStoicWeekhandbook,whichcanbeused

offlineonmobilephones,tablets,ande-readers.Thiscanbeveryusefulifyou’retravellingandwon’talwayshaveinternetaccess.Therearethreeebookfileformatsprovided:MOBIforAmazonKindledevices,EPUBforuseonallothere-readersandAndroidandAppleiOSdevices,andPDFfiles,whichcanbeprintedorreadonvirtuallyanydevice.WerecommendusingtheMOBIorEPUBformatsforreadingonelectronicdevicesandthePDFformatforprinting.(Youcanalsoopenallthreeformatsonyourcomputer,ifyouhavetheappropriatesoftwareinstalled.)WealsorecommendthatatthestartofStoicWeekyoubeginbydownloadingalloftheavailableofflineformats,justincaseyouneedthem.Youcouldalsoprintahard-copyfromthePDFfile,whichisgenerallythebestformattouseforthispurpose.Mostpeoplewithinternetaccessworkthroughthehandbookonourmainwebsite.

Q:WhatifIhaveproblems?

A:We’reheretoprovidehelpandsupport.Justemailthecourseadministratorviaadmin@modernstoicism.comorusethecontactformonthemainwebsite.Manyhundredsofpeoplehavesuccessfullyusedalloftheseresources,readings,andexercisessinceStoicWeekbeganin2012soweknowthey’redefinitelyusable,althoughindividualsdosometimesinevitablyexperiencetechnicalproblemsorhaveotherissuesthattheyneedhelpwith.YourfirstlessoninStoicismmaybethat,ratherthangiveupwhenyourunintoanobstacle,there’susuallyawayforwardifyou’rewillingtopersevereandseekhelpfromtherightpeople.

Q:HowwillIknowwhetherithashelpedornot?

A:Youwillfillinquestionnairesbeforeandaftertheweekwhichwillhelpyoutoseeobjectivemeasuresofchangeandalsoallowyoutoreflectontheexperience.YourdoingsowillalsohelpustoevaluatethebenefitsandlimitationsofStoicpractices.InStoicterms,youcouldevensaythatparticipationintheexperimentcanbeseenascontributingtowardlivingagoodlife.

WhatisStoicism?StoicismisaschoolofancientGreekphilosophyintheSocratictradition.ItwasfoundedinAthensbyZenoofCitiumaround301BC.Thenamecomesfromthepaintedporch(stoapoikile)whereZenolecturedhisstudents.StoicismlaterbecameverypopularinancientRome,whereitcontinuedtoflourishlongafterthedisappearanceoftheoriginalGreekschool.LessthanonepercentoftheStoics’originalwritingsnowsurvive,however.Themostimportantancientsourcesthatsurvivetodayare:

1. ThemanyLetters,EssaysandDialoguesoftheRomanstatesmanSeneca,whowasadvisortotheemperorNero.

2. TheHandbookandfoursurvivingbooksofEpictetus’DiscoursescompiledfromhislecturesbyastudentcalledArrian.Epictetus,aGreekex-slave,istheonlyStoicteacherwhosethoughtsurvivesinbookform.

3. TheMeditations,aprivateStoicnotebookordiaryoftheRomanemperorMarcusAurelius,whowasstronglyinfluencedbyEpictetus.

IntheStoicWeekHandbookwehaveincludedquotationsfromallthreethinkers,especiallyMarcusAurelius,whohimselfexpressesStoicideasinadistinctivelybriefandeloquentform,whichmanypeoplefindverypowerful.WethinkthatMarcuswrotehisMeditationsasmorningoreveningreflectionstohelpprovidephilosophicalsupportforhimselfinanintenselybusyanddemandinglifeasemperorandgeneral.(Inthe17thcentury,AnthonyAshley-Cooper,thethirdEarlofShaftesbury,wrotehisownStoicjournalcloselybasedonTheMeditationsandEpictetus’Discourses,availableinprinttodayasThePhilosophicalRegimen.)

StoicWeekgivesyouachancetofollowasimilarroutinetoMarcuseachday.Youmightliketowritedownyourownmorningandeveningmeditationsandkeeptheminanotebook,orsharethemwithotherpeoplethroughsocialnetworks.YoucanbaseyourpersonalmeditationsonthetopicssuggestedoruseotherStoicideasthatyouhavelearntaboutandfindhelpful.

SomepeoplechoosetoreadMarcus’MeditationsduringStoicWeek,althoughthisisoptional.Therearerecenttranslationsinpaperbackande-bookformatsfromOxfordWorld’sClassicsandPenguin.AnothertranslationofBooks1-6ofTheMeditations(OxfordUniv.Press,2013)providesafullintroductionandcommentarybyProf.ChristopherGill,oneofthefoundersofStoicWeek.WehopethattheStoicWeekHandbookprovidesasmuchhelpandsupporttoyouasMarcusfoundbywritinghisMeditations.

CentralStoicIdeasWhatisStoicism?Howmightithelpustolivebetter,happierlivestoday?Someofyouwill

bedrawntothisexperimentbecauseyoualreadyknowalittlebitaboutStoicismandwanttoputitintopracticeforyourselves.OthersmayknowverylittleaboutStoicismandarecurioustolearnmore.TheancientStoicphilosophicalsystemwaswellknownforbeingvastandcomplex,addressingawiderangeoftopicsundertheheadingsofethics,logic,andphysics.ItwillbeimpossibletointroduceitallbutherearethreecentralideasattheheartofStoicethics:

1.Virtue

TheStoicsarguedthatthemostimportantthinginlifeandtheonlythingwithrealvalueis‘virtue’,bywhichtheymeantexcellenceofcharacter.ThecorevirtuesfortheStoicswere:

Wisdom,especiallymoralorpracticalwisdomJustice,encompassingbothkindnessandfairness,orwisdomappliedtoourrelationshipsCourageor“fortitude”,i.e.,masteryoverourfearsModerationor“temperance”,i.e.,masteryofourdesires

WisdomisthemostimportantvirtuetoStoicsand,allothervirtuesareseenasaformofpracticalwisdom.ThevirtuesofcourageandmoderationaretheformsofStoicself-controlrequiredtoliveconsistentlywithwisdomandjustice,especiallywhenbesetbychallengesfromwithoutandunrulydesiresandemotionsfromwithin.Epictetus’famousslogan“endureandrenounce”appearstorefertothesetwovirtuesofself-mastery.

However,Stoicvirtueneedstobeunderstoodquitebroadlyintermsofethicalprinciples,aswellashavingagoodcharacterandgoodattitudestowardotherpeople.Virtueisnotjustamatterofwhat’sgoingoninyourheadbutalsoofwhat’sgoingoninyourfamilyandsocialrelations,yourintentions,youractions,andyourpatternoflifeasawhole.Fromanotherperspective,Stoicvirtuereferstotheperfectionofourownnature,likeanacorngrowingintoanoaktree.Wehavethecapacityforwisdom,andvirtueconsistsinfulfillingthatpotentialwithinourselves.Virtueultimatelyentailslivinginaccordwithourownnatureasrationalbeings,butalsoinharmonywiththerestofmankindandinagreementwithNatureasawhole.Inpractice,thatmeansfacingdifficultpeopleandphysicalhardshipswithgoodgrace,patience,andequanimity.

ThecentralStoicclaimwasthatvirtueisultimatelytheonlythingthatreallymatters;itistheonlythingthatistrulygood,anditistheonlythingthatcanbringuswell-beingandfulfilment.Cultivatingvirtueoughttobeourtoppriority,aboveallotherthings,ifwewanttoliveagoodlife.TheStoicsusedthewordeudaimoniatodescribesomeonewholivesthebesttypeoflife.It’susuallytranslatedas“happiness”.However,itdoesn’trefertoahappyfeelingbutrathersomethingmoreroundedandcomplete.Somepeoplethinkthat“flourishing”or“fulfilment”arebettertranslations.Youcanalsothinkofeudaimoniaasmeaning“happiness”inthearchaicsense,theoppositeofbeingina“hapless”orwretchedcondition.

TheStoicsalsobelievedthatwearenaturallyinclinedtorecognisetheoverridingvalueofvirtue,andthatwearebornwithaninstinctivewishtobenefitothersandtoexpressthisinsocialinvolvement.Fromthisnaturalbasiswemaycometoseethebondbetweenourselvesandallhumanbeings.Conversely,theStoicsclaimedthatallthoseexternalthingsthatpeopleoftenpursue–agoodjob,money,success,fame,etc.–cannotguaranteeushappiness.Theycouldwellbepartsofahappylifebut,ontheirown,theywillneverdelivergenuinefulfilmentunlesswealsohavethevirtues.TheStoicsrefertoeverything“external”toourowncharacteras“indifferent”,intermsofattainingthegoodlife.Thistermcausessomeconfusionbutyoucouldsimplythinkofitasmeaning“notworthgettingupsetabout”.Somemorally“indifferent”thingsaretobe“preferred”or“rejected”.Thatis,they’relightlysoughtoravoidedwiththereservationthattheoutcomeisneverabsolutelyunderourcontrol.Hence,theStoicssaiditisrationalandindeedwiseforustopreferhavingthesethingsinlifewithinreason.Itisjustthatpersonalfulfilmentdependsultimatelyondevelopingvirtueratherthanonhavingtheopportunitytoacquiretheseexternalthings,whichisalwayspartlyinthehandsoffate.

2.Emotions

InthepopularimaginationaStoicissomeonewhodeniesorrepressestheiremotionsinapotentiallyunhealthyway,likearobotorMisterSpockfromStarTrek.However,thisisdefinitelyamisconception,albeitaverywidespreadone.ThecentralStoicclaimwasthatouremotionsareultimatelytheproductofthejudgementsthatwemake.Itisbecausewethinkexternaleventsarewhat‘reallymatters’thatwefeelangerorfear.Aswegetabetterunderstandingofwhatreallymatters,andwhatis‘uptous’,thentheseunhealthyorirrationalemotionswillbereplacedbyhealthy,rationalones.Inshort:aswedevelopethicallyandasweseetheabsolutevalueofvirtue,ouremotionallifewillchangeforthebetter.

Inthesamewaythatfaultyvalue-judgementsleadtounhealthyemotionsanddesires,sotoowillwisejudgementsleadtorationalandhealthyones.Forexample,theStoicsclaimedtherewerethreebroadcategoriesofgooddesiresandemotionsthatarepartofahappyandfulfilledlifeandwhichnaturallyfollowasaconsequenceofdevelopingvirtuousattitudes:

1. Joyordelightintheexperienceofwhatistrulygood,asopposedtomorevacuousordestructivepleasures.

2. Cautionordiscretiondirectedagainsttheprospectofwhatistrulyharmfultous,likefollyandvice,asopposedtothefearofexternalthingsinlife.

3. Wishingorwillingwhatistrulygood,suchas(gently)desiringthewell-beingofourselvesandothers,asopposedtoirrationalcravingforthingsthatarenotentirely‘uptous’likehealth,wealth,orreputation.

Aswe’veseen,MarcusAureliusactuallydescribedthegoalofStoicismasbecomingsomeone“freefrompassionsandyetfulloflove”,bywhichheprimarilymeans

overcomingunhealthydesiresandemotions.SotheStoicSageisnotsimplyanemotionless,coldfish.Infact,theancientStoicsrepeatedlysaidtheirgoalwasnottobeasunfeelingassomeonewithaheartofstoneoriron.Rather,itwastodevelopthenaturalaffectionwehaveforthoseclosetousinaccordancewithvirtue,orifyouprefer:toloveourselvesandothers,withwisdom.Thisultimatelymeansextendingourethicalconcerntohumankindingeneralbydevelopinganattitudeofphilanthropy.

Itisaman’sespecialprivilegetoloveeventhosewhostumble.Andthislovefollowsassoonasyoureflectthattheyareakintoyouandthattheydowronginvoluntarilyandthroughignorance,andthatwithinalittlewhileboththeyandyouwillbedead;andthisaboveall,thatthemanhasdoneyounoharm;forhehasnotmadeyour“rulingfaculty”worsethanitwasbefore.(MarcusAurelius,Meditations,7.22)

TheStoicsalsoacknowledgedtheexistenceofcertainreflex-likeaspectsofemotion:physiologicalreactions,suchasblushing,stammering,orbeingstartled.Thesetypicallyremaininvoluntaryandbeyondourdirectcontrol,althoughwecanchoosehowwerespondtothemandwhetherweallowourselvestodwellonorescalateourfirstimpressionsandinitialreactionsintofull-blown“passions”ofanexcessiveorunhealthysort.It’sonethingtobestartledortakenbysurprise,andanothertocontinueneedlesslydwellingonandworryingaboutunimportantthings.

3.Nature&theCommunityofHumankind

ThefoundersofStoicismsaidthatthecentraldoctrineoftheirphilosophy–thegoaloflife–couldbesummedupas“livinginagreementwithNature”.Whatdidtheymeanbythis?Well,weknowthattheythoughtitwassynonymouswith“livinginaccordwithvirtue”.Asyoulearnedearlier,theStoicsthoughtofNatureinatleastthreekeyways:

1. Ourtrueinnernature,whichtheybelievedtoconsistinourcapacityforreason2. Thenatureofsocietyandourrelationshipwiththerestofmankind3. Thenatureofourexternalenvironmentasawholetheuniversearoundus

TheStoicsbelievedthatleadingalifewithvirtueasyourgoalisthenaturalwayforahumanbeingtolive.Theyencourageustoseethatifwecreateawholenessandcoherenceofmoralcharacterinourselves,wearematchingthecoherenceandunitythattheyseeintheworldasawhole.Bycontrast,thefoolishandviciouspersonisperpetuallydividedfromhisowntruenature,inconflictwithotherpeople,andalienatedfromtheworldaroundhim.

Bycontrast,theStoicsalsoencourageustoseeourselvesasintegralpartsofnatureandpartofagreaterwhole.Today,manyhumanbeingsareawarethattheyneedtothinkmoreabouttheimpactofhumanactionsonthenaturalenvironmentandtoseethemselveswithinthecontextofnature.TheStoicworldviewcanhelpusdevelopthisattitude.FortheStoics,ourlife-cyclefrombirthtodeathisbutoneinfinitesimalpartoflifeinnature,andrealisingthiscanhelpusaccepteveryevent,includingourowndeathand

thatofothers,withequanimity.TakingabroaderandmoreobjectiveperspectiveonlifewaspartofwhattheStoicsmeantbystudyingNature(“physics”),butitisalsosomethingthatcanhelptransformourpersonalityinamoralandtherapeuticsense.

Asnotedalready,virtueisnotjustamatterofyourstateofmindbutofhowyourelatetootherpeople.TheStoicsbelievethatmostspeciesofanimals,andespeciallythehumanspecies,arenaturallysociableincharacter.Wenaturallyformattachmentsandwenaturallyliveincommunities.FromthisnaturalaffectionstemstheStoicidealofthe‘communityofhumankind’.AsMarcusAureliuswrites:

Wewerebornforcooperation,likefeet,likehands,likeeyelids,liketherowsofupperandlowerteeth.Sotoworkinoppositiontooneanotherisagainstnature:andangerorrejectionisopposition.(Meditations,2.1)

IfyouaregoingtofollowStoicWeekthenyoushouldattempttobeopentowardStoicismandthesethreecentralideasaboutvalue,emotions,andnature.Youdon’tneedtoacceptthemuncriticallybutyoudoatleastneedtobepreparedtoexplorethemfurtherandconsiderwhethertheyseemtoyouactuallytrue,aswellaspotentiallybeneficialtoyouinhowyouleadyourlife.

Ouraiminthisprojectisnottotrytoconvinceyouofthetruthoftheseclaimsbutsimplytoseeiftheyarehelpfulforyouinthewayyouleadyourlife.IfthesekeyideasseemcompletelyabsurdtoyouthenitmaybethatStoicWeekisnottherightexperimentforyou.

StoicWeek:YourDailyRoutineEachdayinStoicWeekhasitsowncentraltheme,andthesethemesbuildupononeanotherastheweekprogresses,makingthewholeweek,potentially,thebeginningofadeeperjourneyintoStoicism.Takesometimeoutatmiddayeachday,oranytimethatsuitsyou,toreflectontheday’sthemeandhowitmightshapethevariousactivitiesinwhichyouareengaged.

Therearealsomorningandeveningmeditations,whichyoushouldtrytopractiseatthebeginningandendofeachday.Let’snowexplorethesetwoexercisesinmoredetail.

MorningMeditationWhenyouwakeupeachmorningtakeafewmomentstocomposeyourselfandthenpatientlyrehearsethedayahead,planninghowyoucanmakeyourselfabetterperson,whilealsoacceptingthatsomethingsliebeyondyourcontrol.

1. MarcusAureliustalksaboutwalkingonyourowntoaquietplaceatdaybreakandmeditatinguponthestarsandtherisingSuntoprepareforthedayahead.Youcanalsodothisathome,sittingontheendofyourbed,orstandinginfrontofthemirrorinyourbathroom,andstillthinkofthesunrisingagainstabackdropofstars.

2. Pickaspecificphilosophicalprinciplethatyouwanttorehearseandrepeatittoyourselfafewtimesbeforeimagininghowyoucouldputitintopracticeduringtherestoftheday.YoumightchoosethekeygeneralStoictheme:‘Somethingsareunderourcontrolwhereasothersarenot’andtothinkaboutgivingmoreimportancetobeingagoodperson,actingwell,andtreatingthingsyoucannotcontrolasultimatelymuchlessimportant.

3. Alternatively,youmightpickaspecificvirtuethatyouwanttocultivateinordertoprepareyourselfmentallyforyourdayahead.Forexampe,imagineinbroadoutlinehowyouwouldactifyoushowedmorewisdom,justice,courage,ormoderation.

4. Practisethismeditationforabout5-10minutes,pickingoutkeyeventsorspecificchallengesthatmightarise.

Onceyou’vegottenintothehabitofdoingthistryimagininggreaterchallengesinthedayaheadsuchassomeofyourplansnotgoingasyouhopeordealingwithdifficultpeople.Asyouconsiderapossibledifficulty,thinkabouthowyoucouldtackleitwithaStoicprincipleorvirtue.

Saytoyourselfatdaybreak:Ishallcomeacrossthemeddlingbusy-body,theungrateful,theoverbearing,thetreacherous,theenvious,andtheantisocial.Allthis

hasbefallenthembecausetheycannottellgoodfromevil.(Meditations,2.1)

EveningMeditationEpictetusandSenecabothalludetoaformofphilosophicalself-analysisthatwaspractisedregularly,eachevening,byStoics.ThecontemplativeexercisetheydescribewasactuallyborrowedfromPythagoreanism.Forexample,EpictetusquotedthefollowingpassagefromtheGoldenVersesofPythagorastohisstudents:

Allownotsleeptocloseyourweariedeyes,Untilyouhavereckonedupeachdaytimedeed:“WheredidIgowrong?WhatdidIdo?Andwhatduty’sleftundone?”FromfirsttolastreviewyouractsandthenReproveyourselfforwretched[orcowardly]acts,butrejoiceinthosedonewell.(Discourses,3.10.2–3)

Forourpurposes,atnight,beforegoingtosleep,take5-10minutestoreviewtheeventsofyourday,picturingtheminyourmindifpossible.It’sbestifyoucandothisbeforeactuallygettingintobed,whereyoumightbegintofeeldrowsyratherthanthinkingclearly.Youmayfindithelpfultowritenotesonyourreflectionsandself-analysisinajournal,documentingyour‘journey’asyoulearntoapplyStoicpracticesindailylife.Trytoremembertheorderinwhichyouencountereddifferentpeoplethroughouttheday,thetasksyouengagedin,whatyousaidanddid,andsoon.Askyourselfthefollowing(orsimilar)questions:

1. Whatdidyoudobadly?Didyouallowyourselftoberuledbyfearsordesiresofanexcessiveorirrationalkind?Didyouactbadlyorallowyourselftoindulgeinirrationalthoughts?

2. Whatdidyoudowell?Didyoumakeprogressbystrengtheningyourgraspofthevirtues?Praiseyourselfandreinforcewhatyouwanttorepeat.

3. Whatcouldyoudodifferently?Didyouomitanyopportunitiestoexercisevirtueorstrengthofcharacter?Howcouldyouhavehandledthingsbetter?

AsSenecaputsit,byaskingyourselfthesequestions,youareadoptingtheroleofafriendandwiseadvisortowardyourself,ratherthanaharshorpunitivecritic.Criticiseyourspecificactionsratherthanyourselfasapersoningeneralandfocusonwaysinwhichyoucanimprove.

WecanprobablyassumethataStoicwhoseself-analysisandreviewoftheprecedingdayleadshimtoconcludehehaserredinhisjudgement,actedbadly,orfailedtofollowhisprinciples,wouldseektolearnfromthisandactdifferentlythefollowingday.Whenyouwakeupthenextdayyou’llfinditnaturaltobaseyourmorningmeditationonyourreflectionsbeforegoingtosleepthepreviousnight.Thesemeditationscombinetoforma‘learningcycle’asyouplanhowtoliveandactmorewisely,putthisintopracticeduringtheday,andthenreflectontheoutcomeafterwards,leadingtothesamecyclethefollowingday.

Modernresearch-basedpsychotherapyadvisesthatyou’llneedtobecautioustoavoidreflectionturningintomorbid‘rumination’.Don’tdwelltoolongonthingsorgoaroundincircles.Rather,trytokeepapracticalfocusandarriveatcleardecisionsifpossible;ifyouarenotable,thensetyourthoughtsasideandreturntotheminthemorning.Therearemanyhiddenaspectstothisexercise,whichwillbecomeclearerasyouprogressinyourstudiesofStoicism.Forexample,bearinginmindthatthepastisbeyondyourabilitytochange,youmightwanttousethisreviewtoadoptanattitudeofprovisionalacceptanceofyourownfailings,forgivingyourselfwhileresolvingtobehavedifferentlyinthefuture.Hence,asSenecaemphasiseswhendescribinghisuseofthesameeveningroutine,weshouldnotbeafraidofcontemplatingourmistakesbecauseasStoicswecansay:“Bewareofdoingthatagain–andthistimeIpardonyou.”

AudioDownload:MorningandEveningMeditationsAudioexercisesforStoicWeek,includingthemorningandeveningmeditation,canbefoundviathelinksintheIntroductionchapterofthisHandbook.

TheStoicSelf-MonitoringRecordYoumayfindithelpfultomakeuseofaself-monitoringrecord.Thiswillhelpyoukeeparecordofbehavioursyou’dliketostop,suchasdwellingonnegativethoughtsandactionsyoumightlaterregret.Ifyoufeelyou’venotgottimetodothis,don’tworry,it’soptional.However,keepingarecordisoneofthethingsthatpreviousparticipantsinStoicWeektoldustheyfoundparticularlyhelpfultodo.

Theself-monitoringrecordisbasedonmethodsusedincognitive-behaviouraltherapy(CBT).However,althoughtheancientStoicsdidn’tactuallyfilloutaformlikethis,wecanfindsimilarself-monitoringpracticesintheirwritings.Forexample,Epictetusadvisedhisstudentstokeepatallyofdayswhichelapsedwithoutthemsuccumbingtoanger.Therecordwesuggestyoukeepisjustasimplesheetofpaperwithseveralcolumnsmarkedonitasbelow.Youcanmakeyourownversionordownloadtheonewehavecreatedfromthewebsite.

Thisprocessisnotjustaboutrecord-keeping.It’saboutpausing,takingastepbackfromthings,andgainingwhattherapistscall‘psychologicaldistance’fromyourinitialupsettingthoughtsandfeelings.Itwillhelpyoutobecomeadetachedobserverofyourselfforawhile.Writethingsdownassoonaspossible.Doingsowillhelpyoutoviewyourthoughtsinthisdetachedway,observingeventsanddescribingtheminanobjectivemanner.

1.Date/Time/EventNotethedateandtimeoftheevent,whenyoustartedtofeelangryorafraid,forexample.Brieflydescribetheactualsituationyouwerefacing,e.g.,perhapssomeonecriticisedyourwork,ormaybesomeoneofferedyousomejunkfoodwhileyouweretryingtoleadahealthylife.

2.FeelingsWhatemotionsordesiresdidyouactuallyexperience?(TheStoicsusethetechnicalterm‘passions’forboth.)Remember,we’reonlyinterestedinfeelingsthatmightbeconsideredirrationalinthesenseofbeingmisguidedandnegative.Followingonfromourexamplesabove,youmightwritedownthatyoufeltexcessivelyanxiousorangryaboutbeingcriticised,orthatyoufeltastrongcravingtoeatjunkfood,whichyoufoundhardtoresist.Rememberthatyou’realsotryingtocatchthesefeelingsearly,sotrytonote‘early-warningsigns’,whichareoftensensationssuchastremblingwhenafraid,orthoughtssuchastellingyourself‘justonewon’thurt’whenyou’retemptedtoeatsomethingunhealthy.

3.Thoughts

Whatrelatedthoughtswentthroughyourmind?Stoicpsychologyheldthatouremotionsanddesiresfundamentallydependuponourthoughts,particularlyourvalue-judgements.Beforewarnedthatmostpeoplefinditdifficultatfirsttoidentifythespecificthoughtsthatareresponsiblefortheirfeelings.You’llprobablyneedtoworkonthis,butwithpracticeandstudyitshouldbecomeeasier.Wereyoutellingyourselfthatsomethingexternalisverygood(desirable)orbad(upsetting)?Forexample,someonewhofeelsanxiousandangryaboutbeingcriticisedmightcometorealisethatthey’rethinking,‘Imustberespectedatwork’andplacinggreatimportanceorintrinsicvalueonotherpeople’sopinionsofthem,insteadofwantingtodotheirjobwellforitsownsake.

4.ControlAswe’llsee,thisisthecentralquestionthatStoicsusetoevaluatetheirimpressions:‘Isituptome?’.Theymeant:‘Isthis–thethingthatmyfeelingsareabout–undermydirectcontrol?’Again,don’tworrytoomuchaboutthisforyourfirstdayorso,becauseasyoulearnmoreaboutStoicismyou’llgetbetteratposingthisquestion.Forexample,youmightobservethatotherpeople’sopinionsofyouareultimatelybeyondyourdirectcontrol.Allyoucancontrolinthissituationisyourresponsetotheirwordsandperhapsyourplansforhowtoactinthefuture.Evenyourpreviousfailingsarenolongerwithinyourpowertochange.Youcan’trewritethepast.

ThisdistinctionbetweenwhatisuptousandwhatisnotiscrucialforStoics,asyou’llsee.Theyurgeustoserenelyacceptthosethingsinlifewecannotchangewhiletakingfullresponsibilityforbringingourownvoluntaryactionsintolinewithourmoralprinciples.Justwriteafewwordsheresummingupyouranalysisofthesituationintermsofwhichaspectsyoudoordonotcontrol.Alternatively,ratehowmuchcontrolyouhaveovertheaspectsofthesituationthatupsetyouonaroughsubjectivescalefrom0-100%.However,we’llneedtoexplorethisquestionmorecarefullyinthefollowingpartsofthecourse.

5.ActionsInthissituation,howfardidyouractionsactuallymatchyourethicalprinciples?Didyouactinawaywhichmatchesyourunderstandingofvirtuethatwaswise,just,courageous,andtemperateordidyouactinawaythatwasmarkedbyfoolishness,unfairness,cowardiceandself-indulgence?Thinkabouthowyoutreatedotherpeopleandnotjusthowyouractionsaffectedyou,sincethatisanessentialpartofvirtue.Youmightwanttoratehowconsistentyouractionswerewithyourcorevalues,ordefinitionof“virtue”,onaroughpercentagescalefrom0-100%.

Theme:StoicismandLoveMenhavecomeintobeingforoneanother;soeithereducatethemorputupwiththem.–MarcusAurelius,Meditations,8.59

Eachyear,StoicWeekwillhaveadifferentoverarchingtheme.Thisyearthethemeis“StoicismandLove”.

PeopleoftenassumeassumethatStoicismisratherunemotionalanditmaycomeasasurprisetothemtorealisethatnaturalaffection(philostorgia)forotherswasthebasisofStoicEthics.Youcanthinkofthisasrelatedtootherconceptssuchaslove,andespeciallyfriendship.MarcusdescribedtheidealStoicas“freefrom[unhealthy,irrational]passionandyetfulloflove”(Meditations,1.9).MusoniusRufussaidthataStoicphilosopherideally‘displaysloveforhisfellowhumanbeings,aswellasgoodness,justice,kindnessandconcernforhisneighbour’(Lectures,14).LivinginharmonyandfriendshipwithotherpeopleappearstobepartofwhattheStoicsmeantby“livinginagreementwithnature”,althoughcomparedtoourpresentrealitythismaybesomethingofadistantutopianideal.

Thecardinalvirtuethatrelatesmostdirectlytoourinteractionwithotherpeopleis“justice”.ForStoics,justiceisaformofsocialormoralwisdom.Itconsistsoftwomainelements:

1. Kindnessorbenevolencetowardothers2. Treatingothersfairlyandimpartially

SenecaexplainedthatforaStoicthevirtuecalled‘justice’requireshimto‘counthisfriendasdearashimself,tothinkthatanenemycanbeturnedintoafriend,torouseloveintheformerandtemperhatredinthelatter’(Letters,95).Althoughthiswasamoralandphilosophicalideal,theStoicsalsodevelopedpracticaldetailedpsychologicalguidancetohelpusprogresstowardit.Forexample,MarcusAureliuswrotedownalistconsistingoftenpiecesofadvicehegavehimselfaboutdealingwithdifficultpeople,withkindness,fairness,andnaturalaffection,inaccordwithStoicteachings(Meditations,11.18):

1. Rememberthefundamentalkinshipbetweenyourselfandtherestofmankind,andthinkofyourselfashavingcomeintobeingforthesakeofeachother,asmembersoftheglobalcommunityofmankind.(WecallthisStoic“cosmopolitanism”.)

2. Thinkofthecharacteroftheotherpersonastheyareinotherareasoflife,suchaseatingmeals,goingtosleep,etc.Bearinmindtheharmtheirownbehaviourdoestothem.

3. Ifwhatthey’redoingisright,you’venoreasontocomplainbutifit’snotright,theydon’treallyunderstandwhatthey’redoing.(Noticethatmostpeopleareshockedifthey’reaccusedofdoingwrong.)

4. Rememberthatyou’renotperfectyourself,andsometimesdothewrongthing,orupsetpeople.Orifyoudon’tdosooften,youatleasthavethepotentialtodosoincertainsituations.

5. Youcanneverbeabsolutelycertainwhatthey’redoingiswronganyway.People’srealmotivesareoftenhiddenfromyou,andnotwhattheyseem.

6. Whenyou’reangrywithothers,remindyourselfthatallthingsaretransient,andespeciallythatbothofyouaremortalandwillsoonbegoneandultimatelyforgottenanyway.

7. Preventyourselffromthinkingofthingsotherpeopledoorsayasinsultsbyrealisingthat,fundamentally,youhavebeendonenoharm.Yourmoralcharactercannotbedamagedbyotherpeople’sactions.

8. Knowthatourownangerandfrustrationharmusmorethantheyharmthepersonthey’redirectedtoward.

9. Teachyourselfthatgenuinekindnesstowardotherscanbeapowerfulforceandthat,aslongasit’ssincere,withpatientperseveranceevenstubbornpeoplecanbewonover.Speaktopeoplecarefullyandwithoutanytraceofsarcasmorhostilityandtheywilloftenrespond.

10. Mostimportantly,bearinmindthatit’snaivetoexpecteveryoneintheworldtobeperfect,andthatmostpeopleareboundtodofoolishandviciousthingsfromtimetotime.Thewisemanknowsthisandpreparesforitinadvance,acceptingdifficultencounterswithotherpeopleasaninevitablepartoflife.

MarcusalsorepeatssimilaradvicetohimselfinMeditations9.42.He’sclearlyapproachingtheissueofinterpersonalconflictverysystematically,anddrawingonStoicteachingsindoingso.Ifyouprefersomethingsimpler,bycontrast,Epictetusgavehisstudentstheverylaconicadvicetotellthemselves“Itseemedrighttothem”,whendealingwithdifficultpeople.

Stoicsshouldtreatotherswithaffectionatekindness,whichmeanswishingthattheywouldbecomewiseandvirtuous.However,wemustdosowhilesimultaneouslyacceptingthatthebehaviourofotherpeopleisbeyondourdirectcontrol.Stoicloveandfriendshiparethereforenotdemandingofreciprocation.TheStoiciskindandaffectionatebecauseit’svirtuousnotbecausehehopestogainsomethingbybeingnicetootherpeople.Indeed,theabilitytotreatotherswithfriendship,evenwhentheydon’tdothesameinreturn,issomethingwegenerallypraiseandadmireinotherpeople.

Comeon,letusseenowifthoucanstlovedisinterestedly.“Thanksmygoodkinsman(brother,sister,friend),forgivingmesogenerousapart,thatIcanlovethoughnotbeloved.”–Shaftesbury,ThePhilosophicalRegimen,p.108

KeepreturningtothisadvicethroughoutyourweekofStoicpractices.Wewilltouchonthethemeof“Stoicismandlove”invariousplaces,particularlyinthechapteronRelationships.

Monday:LifeLifeasaProjectandRoleModels

MorningTextforReflectionFromMaximus[Ihavelearnttheimportanceofthesethings]:tobemasterofoneselfandnotcarriedthiswayandthat;tobecheerfulunderallcircumstances,includingillness;acharacterwithaharmoniousblendofgentlenessanddignity;readinesstotacklethetaskinhandwithoutcomplaint;theconfidenceeveryonehadthatwhateverhesaidhemeantandwhateverhedidwasnotdonewithbadintent;nevertobeastonishedorpanic-stricken,andnevertobehurriedortohangbackorbeatalossordowncastorcringingorontheotherhandangryorsuspicious;tobereadytohelporforgive,andtobetruthful;togivetheimpressionofsomeonewhosecharacterisnaturallyuprightratherthanhavingundergonecorrection;thefactthatno-onecouldhavethoughtthatMaximuslookeddownonhim,orcouldhavepresumedtosupposethathewasbetterthanMaximus;andtohavegreatpersonalcharm.–MarcusAurelius,Meditations,1.14

Today’sMiddayExercise:WritingyourownMeditationsWebeginourfirstdaybythinkingabouttwoStoicthemesthatarecentraltothefirstbookofMarcusAurelius’philosophicaljournal,TheMeditations.Oneistheideathatourwholelifeshouldbeseenasanongoingprojectorjourneyofethicalself-development.Theotheristhat,onthisjourney,wecanimproveourowndevelopmentbyreflectingonthegoodqualitiesandwaysoflifeofthepeoplewhomeanmosttous.

Theword“philosophy”literallymeans“loveofwisdom”.TheStoicscanbeviewedastakingthisquiteliterally.WisdomisthecentralvirtueofStoicismandtheStoicslovevirtue,inthemselvesandothers,aboveallelse.Inthemorningtextquotedabove,MarcusthinksaboutwhathelearntaboutwisdomandvirtuefromMaximus,anolderfamilyfriendwhowasaleadingpoliticianwithdeepphilosophicalinterests.HefocusesonMaximus’integrityofcharacter,hisemotionalbalance,hisgenuinenessandeaseindealingwithotherpeople–allqualitiesvaluedbyStoicismwhosebasiswillbecomeclearinthecomingweek.

AnimportantfeatureofStoictheoryliesbehindBook1ofMarcus’Meditations.Itistheideathathumanlife,iflivedproperly,isanongoingprojectorjourneydirectedtowardsthebestpossiblehumancondition:thatofwisdom.Therearetwostrandstothisjourney:oneisindividualandtheothersocial.Atanindividuallevelwecanlearntomovefromaninstinctivedesireforsuchthingsasself-preservation,health,andproperty,towardswantingtoliveinthebestpossibleway.FortheStoics,thismeanslivingaccordingtothevirtuesofwisdom,justice,moderation,andcourage.Theculminationofthisstrandisrecognisingthatvirtueistheonlythingthatisfundamentallyofvalueandtheonlyrealbasisforhappinessandfulfilment.Thesecondstrandconcernsourrelationstootherpeople.TheStoicsthoughtthathumanbeingsandotheranimalsareinstinctivelydrawntocareforothersoftheirkind;mostobviouslytoloveandcarefortheirchildren.However,ashumanbeingsdevelopwedeepenandextendthisinstinctofcare,forminglastingfamilyandcommunitycommitmentsandcomingtorecognisethatallhumanbeingsareour“brothers”and“sisters”,sincetheyare,likeus,rationalcreaturescapableofethicaldevelopment.

TheStoicsalsothoughtthatthesetwostrandsofdevelopmentgohandinhandandsupporteachother.Allindividualsarecapableofdevelopinginthisway,regardlessoftheirinborncharactersandsocialbackground.However,thisprogressdoesnotjusthappenautomatically.Youneedtoworkatit,otherwiseitcangoverywrong.Marcususeshisregularnote-takingandreflection(TheMeditations)tohelpthisprocessofdevelopment,whichheoftendescribesashisreal‘job’or‘work’asahumanbeing(forinstance,intomorrow’smorningtextforreflection).InBook1hethinksabouthiswholelifefromearlychildhooduntilhislate50sasacycleofdevelopmentandreflectsontheethicalqualitieswhosevaluehehaslearnttorecognise,aswellasthewaythathisrelationshipswithotherpeoplehavehelpedhimtodothis.

WehavewrittenthishandbookinawaythatisdesignedtomirrorMarcus’reflectivepracticeandtoencourageyoutotrytodothesameasMarcusdid,formingyourownnotesandreflectionsbasedonthethemesexploredeachdaythisweek.Takeafewminutestothinkaboutthequalitiesyouhavecometovalueinthecourseofyourlife,howeveryoungoroldyouare.Haveyouchangedyourideasaboutwhatismostimportantinthecourseofyourlife,asyoursituationhaschanged?Doyouthinkyourideashavedeepenedonthistopicovertimeornot?Youmightliketomakesomenotesonthisordrawsomepicturessuggestingthequalitiesyoufindmostsignificant.Ifyouwanttodo

thiscollaborativelyyoucouldusetheonlinediscussionforumsorFacebookpage.

Thinktooaboutthepeoplewhohavehelpedyouappreciatetheimportanceofthesequalities.Theymightbefamilymembers,closefriendsorpartners,workassociates,orpeopleyoudonotknowdirectlybutwhomyourespectandadmire.Youmightliketomakenotesorpicturesonthis,andalsotochartlinksbetweenspecificindividualsandthequalitiesyouhavecometovalue.ThisaffectionforothersanddeepadmirationforthesignsofwisdomandvirtuetheyexhibitcanbeviewedasoneaspectofwhatitmeansforStoicstolovewisely.

Youmightliketocontemplatethevirtuesofothersatonesittingorspaceitthroughthedaywhileyouaredoingotherthings.Likemostoftheexerciseswesuggest,itcanbeusefultocomebacktoitastheweekprogressesandseehowyourthinkinghasdevelopedonthesetopics.

EveningTextforReflectionLetusgotooursleepwithjoyandgladness;letussay‘Ihavelived;thecoursewhichFortunesetformeisfinished.’AndifGodispleasedtoaddanotherday,weshouldwelcomeitwithgladhearts.Thatmanishappiest,andissecureinhisownpossessionofhimself,whocanawaitthemorrowwithoutapprehension.Whenamanhassaid:‘Ihavelived!’,everymorningheariseshereceivesabonus.–Seneca,Letters,12.9

Today’sSummaryHere’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadbyimagininghowyoumightactmorelikeyourrolemodelsinlifeandsharesimilarvirtuesinthefaceoftheeventsyou’reabouttoface.

2. Midday.PracticewritingyourownphilosophicaljournallikeMarcusAurelius.Focusonwritingdownthevirtuesyouadmireinothersandwhichyouaspiretoembodyinyourownlife.Usewritingasanopportunitytoclarifythequalitiesyouadmireandthinkofitasanopportunitytocontemplatethemmoredeeplythannormal.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:whatyoumayhavedonebadly,whatyoudidwell,andwhatyoucoulddodifferentlyinthefuture.ImaginebeingyourownStoiclife-coachandtrytocounselyourselfwithwisdomandaffection.

Remember,youcanusetheStoicSelf-MonitoringRecordthroughouttheday.Inparticular,today,youmaywanttofocusondevelopinggreaterself-awarenessofyour

thoughts,actions,andfeelings,andtonoticehowtheyrelatetothegoalsyousetyourselfinyourmorningmeditation.AlsoseethefollowingbriefsectiononStoicMaximsandAffirmations.

StoicMaxims&AffirmationsYoumayfindthisadditionalpieceofadvicehelpful:theStoicsappeartohaverepeatedcertainkeyphrasesormaximstothemselvesinordertomemorisethemandhavethemconstantly“ready-to-hand”,especiallyinthefaceofacrisis.Epictetustoldhisstudentstorepeatvariousstatementstothemselvesmentally.Someoftheseareofageneralnature,whereasothersarethingsStoicsweretoldtosayinresponsetospecificemotionalchallenges.Forinstance,“Youarejustanimpressionandnotatallthethingyouclaimtorepresent”and“Thisisnothingtome”inresponsetotroublingthoughts.Whensomeoneactedinawaythatmightbeupsettingorobjectionable,Epictetustoldhisstudentstosay,“Itseemedrighttohim”.

Hence,theStoicliteratureisfullofbrief“Laconic”phrases,memorablesayingsthatareeminentlyquotablebutalsohelpedStoicstocommitkeyphilosophicalideastomemoryasawayofcopingwithadversecircumstances.Indeed,whensomeonecomplainedtoZeno,thefounderofStoicism,thatthesephilosophicalsayingsweretoocondensed,herepliedthattheyweresupposedtobeconciseandthatifhecouldhe’dabbreviatethesoundofthesyllablesaswell!

Havingthesethoughtsalwaysathand,andengrossingyourselfinthemwhenyouarebyyourself,andmakingthemreadyforuse,youwillneverneedanyonetocomfortandstrengthenyou.(Epictetus,Discourses,3.24)

HerearesomeexamplesoftypicalStoicsayings,derivedfromtheclassicalliterature.Insomecasesthey’vebeenmodifiedveryslightlytomakethemmoresuitableforuseasaffirmations.Whenyourepeatthem,trytocontemplatetheirmeaningor,ifyouprefer,imaginethatyou’rerehearsingwhatitwouldbeliketoreallyacceptthemandbelieveintheseprinciplescompletely.

ExamplesbasedontheHandbookofEpictetus

“Somethingsareundermycontrolandotherthingsarenot.”“Peopleareupsetnotbythingsbutbytheirjudgementsaboutthings.”“Youarejustanappearanceandnotatallthethingyouclaimtorepresent.”(Responsetoatroublingimpression.)“Youarenothingtome.”(Responsetothingsnotunderyourcontrol.)“Virtueistheonlytruegood.”“Whatisbeyondmycontrolisindifferenttome.”“Indifferencetoindifferentthings.”“Ifyouwantanygood,getitfromwithinyourself.”

“Don’tdemandthatthingsgoasyouwill,butwillthattheyhappenastheydo,andyourlifewillgosmoothly.”“Sicknessisahindrancetothebody,butnottothewill.”“Neversayofanything‘Ihavelostit’but‘Ihavereturnedit.’”“Itseemedrighttothem.”(Responsetosomeonewhoseactionsseemdisagreeabletoyou.)“Everythinghastwohandles,andcanbepickedupandcarriedeitherwiselyorfoolishly.”“WhoeveryieldsproperlytoFate,isdeemedwiseamongmen,andknowsthelawsofheaven.”(QuotedfromEuripides)

ThesetwofamoussayingswerealsoassociatedwithEpictetus’brandofStoicism:

“Rememberyoumustdie.”“Endureandrenounce”or“bearandforbear”,havingthevirtuesofcourageandself-discipline.

AudioDownload:StoicAttitudesMeditationYoumayalsowanttolistentotheMP3audiorecordingwecreatedcalledthe“StoicAttitudesMeditation”.Thisrecordingcontainsacontemplativeexerciseconsistingofascriptedseriesofphilosophicalaffirmations,closely-basedontheStoicliterature.YoucandownloadthisalongwiththeotherexercisesviathelinksintheIntroductiontothisHandbook.

Tuesday:ControlWhatisinourControl

MorningTextforReflectionEarlyinthemorning,whenyouarefindingithardtowakeup,holdthisthoughtinyourmind:‘Iamgettinguptodotheworkofahumanbeing.DoIstillresentit,ifIamgoingouttodowhatIwasbornforandforwhichIwasbroughtintotheworld?OrwasIframedforthis,tolieunderthebedclothesandkeepmyselfwarm?’‘Butthisismorepleasant’.Sowereyoubornforpleasure:ingeneralwereyoubornforfeelingorforaffection?Don’tyouseetheplants,thelittlesparrows,theants,thespiders,thebeesdoingtheirownwork,andplayingtheirpartinmakingupanorderedworld.Andthenareyouunwillingtodotheworkofahumanbeing?Won’tyouruntodowhatisinlinewithyournature?–MarcusAurelius,Meditations,5.1

Today’sMiddayExercise:WhatisinourControlandWishingwithReservationTodayandtomorrowwefocusonthemesthatareimportantforthemeditativepracticeswearerecommendinginthishandbook.ThesethemeshaveparallelsinsomemodernpsychotherapeuticmethodsbuttheyalsohaveafirmbasisinStoicwritingsandpractices.ThethemesfortodayandtomorrowareexpressedwithspecialforceinMarcus’Meditations,1.7,whichwasultimatelybasedonthewritingsofEpictetus.MarcuswasgreatlyinfluencedbyEpictetusandthesethemesformthebasisofhisownmeditativeapproach.

Todaywethinkabouttwoimportant,linkedStoicthemes:distinguishingbetweenwhatisandisnotinourpowerandwishing‘withreservation’.Bothofthesethemesfollowfromtheideasabouthumandevelopmentoutlinedyesterday.Stoicsbelievethatallofuscanandshouldworkattakingforwardourownethicaldevelopmentbylearninghowtoactvirtuouslyandbybroadeninganddeepeningourrelationshipswithotherpeople.Thisissomethingthatis‘uptous’or‘withinourpower’asrationalbeings.However,therearemanythingswecannotdeterminebyourownactions,suchaswhetherwebecomerichorfamous,whetherwegetill,orwhetherclosefamilymembersdie.

Stoicsbelievethatwhatis‘uptous’or‘withinourpower’isofultimateimportanceinourlivesratherthanthethingsthatwecannotcontrol.Althoughtheyrecognisethatitisnaturalforustopreferbeinghealthyorwell-off,forexample,Stoicsregardthesethingsasbeingoffundamentallylessvaluethanvirtue.Theyalsobelievethatrecognisingthedistinctionbetweenwhatisandisnotwithinourpoweriscrucialforleadingagoodhumanlifeandonethatisfreefrom‘passions’ornegativeanddestructiveemotions.

Forthisreason,whenweformwishesaboutthingsthatarenotwhollywithinourpowerweshouldwish‘withreservation’orwitha‘reserveclause’,acaveatsuchas‘ifnothingpreventsit’.Otherwise,ourplansandwishesarenotbasedontherealitiesofhumanlifeandmayleadtofrustrationanddisillusionment.

Epictetusexpressesthedistinctionbetweenwhatisandisnotinourpowerveryclearlyinthispassage:

Somethingsarewithinourpower,whileothersarenot.Withinourpowerareopinion,motivation,desire,aversion,andinaword,whateverisofourowndoing;notwithinourpowerareourbody,ourproperty,reputation,socialroleorstatus,and,inaword,whateverisnotofourowndoing.–Epictetus,Handbook,1

Healsopointsoutthatifwefocusourwishesanddesiresonthingsthatarenotwhollywithinourpower,suchashealth,wealthandsocialstatus,thiswillleadtodisappointmentandnegativeemotions(Handbook,2).ThisdistinctionisimportantforMarcustoo,asisclearinthesetwopassages:

Tryouthowthelifeofagoodpersonsuitsyou–someonewhoispleasedwithwhatisallocatedfromthewhole,andsatisfiedwithhisownjustactionsandkinddisposition.–Meditations,4.25

Lovetheexpertisewhichyouhavelearnedandtakesupportfromthis.Passtheremainderofyourlifeasonewhohasentrustedallhehas,inafull-heartedway,tothegods…–Meditations,4.31

Ontheonehand,Marcusadviseshimselftofocusontheprojectofethicaldevelopment,whichiswithinhispower:tryingtoleadthelifeofagoodperson(someonewhodoes‘justactionsandhasakinddisposition’)andgraduallycomingtolovethe‘expertise’or‘skill’of

livinginthisway.Ontheotherhand,Marcusalsourgeshimselftoacceptthathisactionsandlifearepartofamuchwiderpatternofevents,ofwhichhecontrolsaverysmallpart.Heispartofamuchlarger‘whole’,aninterconnectedseriesofevents(orFate),whichcanalsobeattributedto‘thegods’.(WewilldiscussMarcus’thinkingonnatureor‘thewhole’onSunday.)ThisisacontrastthatrunsthroughmuchofTheMeditationsandhelpshimtofacemanyharshrealitiesinhislife–abovealltheloomingprospectofhisowndeath.

Thisdoesnotmeanpassivelyresigningyourselftoevents.Stoicacceptanceentailsrecognisingthatsomethingsareoutsideyourcontrol,andthatifthoseeventshaveactuallyhappenedthismustbeacknowledgedandaccepted.Youstilltrytodoyourbestinrespondingtotheseeventsbecausethatissomethingwhichisunderyourcontrol.Putanotherway:Stoicserenitycomesfrom‘acceptingreality’or‘acceptingthefacts’butnotgivingup!Itisalsoaboutmaintainingasenseofpurposeregardingtheaspectsofyourlifethatyoucanactuallydetermine.

Thefamous‘SerenityPrayer’usedbyAlcoholicsAnonymousgivesamemorablesummaryoftheStoicdoctrine:

God,grantmetheSerenitytoacceptthethingsIcannotchange;Courage,tochangethethingsIcan;AndWisdomtoknowthedifference.

ThatiswhytheStoicssuggestweformourplansandwisheswitha‘reserveclause’inmind.Inanutshell,it’samatterofqualifyingeveryintentionbysaying,‘Iwilldosuchandsuch,ifnothingpreventsme’.Thismarksthedistinctionbetweenwhatisandisnotinourpowerandhelpsustorecognisethatitisonlywhatiswithinourpowerthatisgenuinelyimportant.(Thisisveryhelpfuladviceonjourneysofallkinds,wherelotsofthingsareoutsideourpower!)

Takeafewminutestothinkinaspecificwayaboutwhatthisdistinctionwouldmeaninyourlife.Youcouldbeginbymakingtwolists:oneofthingsinyourcurrentlifeandsituationthatyoucancontrolbyyourownactionsandaspirationsandoneofthingsthatyoucannotcontrol.Youcouldthenexaminethecontentsofthetwolistsandthinkaboutwhichofthesetwolistsismoreimportantandvaluable.HowfardoyourlistsmatchtheStoicdistinctionbetweenthingsthatareandarenotwithinourpower?(AssummarisedbyEpictetus,forinstance,inHandbook1,quotedabove.)HowfardoesitmatchtheStoicdistinctionbetweenvirtuousactionsand‘externals’or‘indifferents’?(Suchashealth,wealthandsocialstatus.)

Duringyourmorningmeditationyoucanpractiseincorporatingthe‘reserveclause’,sayingtoyourself:‘Iwilldoxory…ifnothingpreventsit’or‘ifthisfitsinwiththelargerpatternofeventsorFate’.Imagineallthethingsthatcouldgowrongandadoptanattitudeofdetachedacceptancetowardsthem,rememberingthattheonlythingthatreallymattersisthatyoudoyourbestandtrytoactinawaythathelpsyoudevelopthevirtues.

EveningTextforReflectionTrytopersuadethem;andactevenagainsttheirwill,whenevertheprincipleofjusticeleadsyoutodoso.Butifsomeoneusesforcetoresistyou,changeyourapproachtoacceptingitandnotbeinghurt,andusethesetbacktoexpressanothervirtue.Remembertoothatyourmotivewasformedwithreservationandthatyouwerenotaimingattheimpossible.Atwhatthen?Amotiveformedwithreservation.Butyouhaveachievedthis;whatweproposedtoourselvesisactuallyhappening.–MarcusAurelius,Meditations,6.50

Today’sSummaryHere’sareminderofyourdailyroutinewithsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtext.MentallyprepareforyourdayaheadbyimagininghowyoumightrespondtoanysetbacksorchallengeswithStoicwisdom,distinguishingbetweenwhatis“uptoyou”andwhatisn’t,andpursuingexternalgoalswiththe“reserveclause”describedabove.

2. Midday.Analysesomespecificsituationsinmoredetailbylistingtheaspects“uptoyou”andthosenot.Contemplatewhatitwouldmeantopursueyourothergoalsthisweek,orinlifemoregenerally,byreallytakingtheStoic“reserveclause”toheart:sayingtoyourself“Iwilldoxyz”,andadding,forinstance,“Fatepermitting”.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:whatyoumayhavedonebadly,whatyoudidwell,andwhatyoucoulddodifferentlyinthefuture.Thinkabouttheextenttowhichyousuccessfullyboreinmindthedistinctionbetweenwhatwasunderyourcontrolandwhatwasn’t.(Noticethattheactionsyou’rereviewingfromtheday,nowitisover,arenolonger“uptoyou”becausethey’reinyourpast.)

RememberyoucanusetheStoicSelf-MonitoringRecord.Focustodayonanydisturbingornegativeemotionsyoumayhaveexperienced,nomatterhowslight,andevaluatetowhatextentthey’reassociatedwiththoughtsaboutthingsnotentirelyunderyourcontrol.Especiallynoticeyourvalue-judgementsaboutexternalthingsbeinggoodorbad.

Wednesday:MindfulnessStoicMindfulnessandExaminingyourImpressions

MorningTextforReflectionPeoplelookforretreatsforthemselves,inthecountry,bythecoast,orinthehills;andyoutooareespeciallyinclinedtofeelthisdesire.Butthisisaltogetherun-philosophical,whenitispossibleforyoutoretreatintoyourselfatanytimeyouwant.Thereisnowherethatapersoncanfindamorepeacefulandtrouble-freeretreatthaninhisownmind,especiallyifhehaswithinhimselfthekindofthoughtsthatlethimdipintothemandsoatoncegaincompleteeaseofmind;andbyeaseofmind,Imeannothingbuthavingone’sownmindingoodorder.Soconstantlygiveyourselfthisretreatandrenewyourself.Youshouldhavetohandconciseandfundamentalprinciples,whichwillbeenough,assoonasyouencounterthem,tocleanseyoufromalldistressandsendyoubackwithoutresentmentattheactivitiestowhichyoureturn.–MarcusAurelius,Meditations,1.3.1-3

Today’sMiddayExercise:StoicMindfulnessandExaminingyourImpressionsWe’vealreadysuggestedthatyoucanhelpdevelopaStoicapproachbyself-monitoring.Anotherwayofputtingthisistousetheideaof‘Stoicmindfulness’.MindfulnessinmodernpsychotherapyisderivedfromBuddhistmeditation.However,thereisacomparablefocusinancientStoicismonlivinginthehereandnowandpayingcloseattentiontoourthoughtsandfeelings.Today’smorningtextforreflectiongivesaverypowerfulexpressionofStoicmindfulness,asMarcusremindshimselfofthevalueofputtinghismindingood

orderandrenewinghimselfinpreparationforthechallengesofhislife.

Aswithyesterday’stheme,EpictetusgivesaveryclearstatementofwhatisinvolvedinStoicmindfulness,andonethatinfluencedMarcus’thinkingtoo.

Practise,then,fromtheverybeginningtosaytoeveryroughimpression,‘You’reanimpressionandnotatallwhatyouappeartobe.’Thenexamineitandtestitbythestandardsthatyouhave,andfirstandforemostbythisone,whethertheimpressionrelatestothosethingswhicharewithinourpowerorthosewhicharen’tuptous;andifitrelatestothosethingswhicharen’twithinourpower,bereadytoreply,‘That’snothingtome’.–Epictetus,Handbook,1.5

Hesaysthatweshouldtrainourselvestoavoiderrorsinourjudgementsandbeing‘carriedaway’byourthoughtsandfeelings.ForStoics,thekeyerrorofjudgementliesintreatingexternalthings(suchashealthandmoney)asiftheywereintrinsicallygoodorbad,andforgettingthatvirtueistheonlytruegood.We’vealreadylookedatthisaspectofStoicismwhenwetalkedaboutreflectingonwhetherourjudgementsrefertothingswithinourpowerornot.Epictetussaysthekeytoretainingourgriponobjectiverealityandnotbeingsweptawaybyirrationaldesireoremotionsisthat,beforeweevenbegintochallengeourthoughts,wemustlearntostepbackfromthemtemporarily.Thatiswhathemeansby‘examiningyourimpressions’.‘Impression’isaverygeneralterminStoicismcoveringallthoughts,feelings,andsensations.Epictetusstressesthatweshould‘examine’allthesebeforeacceptingthemasvalidandasmatchingobjectivereality.

TounderstandwhatEpictetusmeant,itmayhelptocompareittoapsychologicalstrategyemployedinmoderntherapycalled‘cognitivedistancing’.Incognitivetherapy,whichwasoriginallyinspiredbyStoicism,it’sassumedthatbeforewecanchallengenegativepatternsofthinkingwehavetospotthemfirstandinterrogateourownthoughts.InStoicism,thefirststepinrespondingtotroublingdesiresandemotionsistogainpsychologicaldistancefromthembyremindingourselvesthattheimpressionsthey’rebaseduponarejustimpressions–onlythoughts–andnottoassumethattheyarewhatmatchesrealitywhenweconsiderthesituationmorecarefully.

OnequotationfromEpictetusputsthissowellthatitisstilltaughttoclientsincognitivetherapytoday.‘Itisnotthethingsthemselvesthatdisturbpeoplebuttheirjudgementsaboutthosethings’(Handbook,5).ThetwopassagesfromMarcusquotedbelowfortheeveningreflectionconveythesamepoint.EpictetusrepeatedlyadvisedhisstudentsthatrememberingthisStoicprinciplecouldhelpthemtoavoidbeingcarriedawaybytheirtroublingemotionsanddesires.Weshouldbealertfortheearly-warningsignsofproblematicemotionsanddesires,whichareoftenhabitualandbarelyconscious.Whenwespottheseinitialsigns,oftencertainbodilysensationsorinternalfeelings,weshouldquicklytrytoidentifytheinitialimpressionsandunderlyingvalue-judgementsthatarecausingthem.

Forexample,themoderncognitivemodelofanxiety,whichisderivedfromStoic

psychology,saysthatanxietyiscausedbyathoughtorjudgementalongthelinesof‘SomethingbadisgoingtohappenandIwon’tbeabletocopewithit.’Distancingwouldconsistinsaying,‘InoticeI’mhavingthethought“somethingbadisgoingtohappen”andthat’supsettingme’,ratherthanbeingsweptalongbytheimpressionthatsomethingbadisgoingtohappen,allowingyourfeartoescalateunnecessarily.

Oneofthesimplestwaysofrespondingtotroublingthoughtswhenyouspottheirearly-warningsignsistopostponedoinganythinginresponsetothem.Modernresearchershavefoundthatthiscanreducethefrequency,intensity,anddurationofworryepisodesbyaboutfiftypercentonaverage.EpictetusgaveverysimilaradvicetohisStoicstudentsnearlytwothousandyearsago.Hesayswhenwespotinitialtroublingimpressions,especiallyiftheyseemoverwhelming,weshouldremindourselvesthatthesearejustthoughtsandwaitawhilebeforegivingthemanyfurtherattention,ordecidingwhatactiontotake.Inmodernangermanagementthisissometimescalledthe‘takingatime-out’strategy.TheStoicstalkedaboutwithholdingour‘assent’oragreementfromupsettinginitialimpressions.

You’vealreadystartedmonitoringyourthoughts,actions,andfeelings,anddistinguishingbetweenthingsunderyourcontrolandnot.FromthispointonwardduringStoicWeek,trytocatchtheearly-warningsignsofstrongdesiresorupsettingemotions.Pausetogiveyourselfthinkingspaceandtogainpsychologicaldistancefromyourinitialimpressions.Ifyourfeelingsareparticularlystrongordifficulttodealwith,postponethinkingaboutthemanyfurtheruntilyou’vehadachancetocalmdown,whichmaybeduringyoureveningmeditation.Thentryaskingyourselfthefollowingthreequestions:

1. Mostimportantly,askyourselfwhetherthethingsthatareupsettingyouarewithinyourpowerornot.Ifthey’renot,acceptthisfactandremindyourselfthatsuchthingsarenotfundamentallyimportantinthewaythatvirtueis.

2. Askyourselfwhataperfectlywiseandvirtuouspersonwoulddowhenfacedwiththesameproblemorsituation.TheStoicsusedtheidealofthe‘wiseperson’orsage’injustthisway.Thinkaboutsomeoneyouknowpersonallyorsomeoneyouknowbyreputationwhocomesclosesttothisidealandtakethemasyourmodelinyourreflections.

3. Askyourselfwhatstrengthsorresourcesnaturehasgivenyoutodealwiththesituation.Forexample,doyouhavethecapacityforpatienceandendurance?Howmightusingthosecapacitieshelpyoudealwiththisproblemmorewisely?

EveningTextsforReflectionGetridofthejudgementandyouhavegotridoftheidea.‘Ihavebeenharmed’;getridoftheidea,‘Ihavebeenharmed’,andyouhavegotridoftheharmitself.–Meditations,4.7

Allturnsonjudgement,andthatisuptoyou.Sowhenyouwanttodothis,getridof

thejudgement,andthen,asthoughyouhadpassedtheheadland,theseawillbecalmandallwillbestill,andtherewon’tbeawaveinthebay.–Meditations,12.22

Today’sSummaryHere’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadbyimagininghowyoumightrespondtopeopleandsituationsthroughoutthedaywithgreatermindfulnessandself-awareness.

2. Midday.Take5-10minutestositquietlyandpracticemindfulness.Observeyourautomaticthoughtsandfeelingswithadetachedscientificattitude,asifyouwereobservingthestreamofconsciousnessofanotherperson.Throughouttheday,trytomaintaingreaterawarenessofyourthoughtsandactions,andparticularlytoviewanydisturbingfeelings,nomatterhowslight,withgreatercognitivedistance.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:whenyouwerepractisingStoicMindfulness.

Remember,youcanusetheStoicSelf-MonitoringRecord.Today,usewritingdownyourthoughtsandfeelingsasawaytogaincognitivedistancefromthem.Pausingandlookingataconciseexpressionofyourthoughtsonpapercanmakeiteasiertoviewthemobjectively.Also,youmaynoticethatknowingyouaregoingtorevieweventslaterintheeveningmeditationcanhelpmakeyoumoremindfulofhowyourespondtothemthroughoutthedayifyouapproachthisinacarefulandself-disciplinedmanner.

Thursday:VirtueVirtueandValues-clarification

MorningTextforReflectionIfyoufindanythinginhumanlifebetterthanjustice,truthfulness,self-control,courage…turntoitwithallyourheartandenjoythesupremegoodthatyouhavefound…butifyoufindallotherthingstobetrivialandvaluelessincomparisonwithvirtuegivenoroomtoanythingelse,sinceonceyouturntowardsthatanddivertfromyourproperpath,youwillnolongerbeablewithoutinnerconflicttogivethehighesthonourtothatwhichisproperlygood.Itisnotrighttosetupasarivaltotherationalandsocialgood[virtue]anythingalienitsnature,suchasthepraiseofthemanyorpositionsofpower,wealthorenjoymentofpleasures.–MarcusAurelius,Meditations,3.6

Today’sMiddayExercise:VirtueandValues-clarificationIntheearliersectionon‘CentralStoicIdeas’wesetoutsomekeyfeaturesofStoicthinkingonvirtue.ForStoics,philosophy(theloveofwisdom)isalsotheloveofvirtueinourselvesandothers.Thecorevirtuesarewisdom,justice,moderation,andcourage.Virtueistheonlythingthatisfundamentallygoodandthesolebasisforgenuinefulfillmentinlife.Otherthingsthatpeoplepursueinsearchofhappiness,suchashealthandproperty,arenaturaltodesire.However,comparedtovirtuetheyarerelativelyunimportant,even‘mattersofindifference’.Otherancientphilosophersthoughtthatvirtuewasanimportantelementinahappyandcompletelife.TheStoicswereexceptional,

though,inclaimingthatitwastheonlythingneededforthebestpossiblelife.Inordertohaveagoodlife,inotherwords,itisonlynecessarytobeagoodperson.

WhydidtheStoicsgivethevirtuessuchimportance?Aren’totherthingsalsoimportant,suchasthewelfareofourfamily,goodhealth,andameasureofmaterialprosperity?Forthem,thevirtuesarethequalitiesthatenableustoliveafullyhumanlife.Theyarefeaturesofunderstandingandcharacter,andwaysofdealingwithotherpeople,whichmakeusfullyhuman;thatis,rationalandsocialbeingsinacompletesense.Thefourchiefvirtues,takentogether,areintendedtocoverthemainareasofhumanexpertiseor‘livingwell’:rationalunderstanding,propertreatmentofothers,managementofemotionsanddesires.TheStoicssawthevirtuesasacomplementaryset,whichweremutuallysupporting,sothatyoucouldnothaveonevirtuewithouthavingtheotherstoo.Theyalsorecognisedthereweremanysubdivisionsofthemainfourvirtuesandthattheycouldbeunderstoodfromanumberofdifferentperspectives.

Thevirtuesareseenbythemasformsofexpertiseinliving.Soifyouhavethevirtuesyouwillbegoodatdoingeverythingelseinlife.(Includinglookingafteryourhealth,property,andthewelfareofyourfamilyorfriends.)Ifyoulackthem,youwillnotbegoodatdoinganyoftheseotherthingsandwillmakemistakesinyourhandlingoflife.ThatiswhytheStoicssawvirtueastheonlythingthatisneededforhappiness.Whencomparedtovirtueallotherthingsarerelativelyunimportantandwithoutfundamentalvalue.

TheStoicsacknowledgedthatachievingvirtueinthefullsensewasextremelydifficult.Inthatsense,the‘wiseperson’whohasallthevirtuesremainsverymuchanideal.However,Stoicsalsobelievedthatallhumanbeingsareinprinciplecapableofachievingvirtueandthatthisshouldbeouroverallgoalinlife.Theyalsothoughtthatalifecentredonaspirationandprogresstowardsvirtuewasafarbetterlifethanonedirectedatothergoals,suchasgainingmaterialwealthorpowerfortheirownsake.ThismeansthattheStoiclifeisanongoingjourneytowardsvirtue,whichishowMarcuspresentshisownlifeinthefirstbookofTheMeditations,asillustratedinMonday’sMiddayexercise.ThemorningtextfortodayalsoshowstheimportanceforMarcusofdirectinghislifetowardsdevelopingthevirtuesratherthantowardsgainingexternalthingssuchasfameorwealth.

Let’ssupposethatyoufindthisviewofvirtueattractiveingeneralbutwanttoknowmoreaboutwhatitmeansforyoupersonallyandhowyoucouldliveyourlifeinthisway.Onewayofreflectingonthisisbyatechniquesometimesusedinmodernpsychologicaltherapyandcounsellingcalled‘values-clarification’.Therearetwomainaspectsofthismethod:

1. Reflectingonwhatourcorevaluesare,thequalitieswegenuinelythinkaremostimportantforleadingagoodhumanlife.

2. Askingourselveswhetherouractionsonaday-to-daybasisactuallymatchourethicalbeliefsand,ifnot,howwecanbegintochangeouractionstomatchourvalues.

Somemodernpsychotherapiststhinkthatpsychologicalproblemsmaystemfroma

mismatchbetweenouractionsandwhatwevalue,andthatbringingthetwoclosertogetheriscrucialforhelpingustogetfreeofthesepsychologicalproblems.Stoicsalsothinkitisveryimportanttoreflecthonestlyonyourcorevalues:Epictetus’adviceto‘examineyourimpressions’ispartlyaboutthis.StoicslikeEpictetus,Marcus,andSenecaalsostressthevitalimportanceofmakingsurethatyourday-to-dayactionsmatchyourcoreethicalconvictions.ThismaybepartofwhatthefoundersofStoicismmeantby“livinginagreementwithnature”,includingourownrationalandmoralnature.LaterStoicscertainlyplacedgreatimportanceonwhattodaywetendtocall“integrity”.

Asafirstmoveinthisdirection,herearetwoexercisesthatmighthelp.First,usethesequestionstoclarifyyourcorevalues:

What’sultimatelythemostimportantthinginlifetoyou?Whatdoyouwantyourlifeto‘standfor’or‘beabout’?Whatwouldyoumostlikeyourlifetoberememberedforafteryou’vedied?Whatsortofthingdoyoumostwanttospendyourtimedoing?Whatsortofpersondoyoumostwanttobeinyourvariousrelationshipsandrolesinlife?Forexample,asaparent,friend,atworkorinlifegenerally.YoucouldalsoaskhowfaryourowncorevaluesmatchwhattheancientStoicsmeantby‘virtue’,especiallycharactertraitssuchaswisdom,justice,courage,andmoderation.

Second,lookatallyouranswerstothefirstsetofquestionsandaskhowfaryourrealactionsonaday-to-daybasismatchyourcorevalues.Iftheydonotmatchcompletely(anditwouldbesurprisingiftheydid!)thinkaboutwaysinwhichyoucouldbringthetwoclosertogether.Thinkofonespecificactivityyoucouldbedoing(butaren’t)thatwouldhelpyoudeveloptowardsexpressingyourcorevaluesorwhichwouldenableyoutoexpressthemfully.

EveningTextforReflectionEveryhabitandfacultyisformedorstrengthenedbythecorrespondingact–walkingmakesyouwalkbetter,runningmakesyouabetterrunner.Ifyouwanttobeliterate,read,ifyouwanttobeapainter,paint.Goamonthwithoutreading,occupiedwithsomethingelse,andyou’llseewhattheresultis.Andifyou’relaidupameretendays,whenyougetupandtrytotalkanydistance,you’llfindyourlegsbarelyabletosupportyou.Soifyoulikedoingsomething,doitregularly;ifyoudon’tlikedoingsomething,makeahabitofdoingsomethingdifferent.Thesamegoesfortheaffairsofthemind…Soifyoudon’twanttobehot-tempered,don’tfeedyourtemper,ormultiplyincidentsofanger.Suppressthefirstimpulsetobeangry,thenbegintocountthedaysonwhichyoudon’tgetangry.‘Iusedtobeangryeveryday,thenonlyeveryotherday,theneverythird…’Ifyouresistitawholemonth,offerGodasacrifice,becausethevicebeginstoweakenfromdayone,untilitiswipedoutaltogether.‘Ididn’tlosemytemperthisday,orthenext,andnotfortwo,thenthreemonthsin

succession.’Ifyoucansaythat,youarenowinexcellenthealth,believeme.–Epictetus,Discourses,2.18

Today’sSummaryHere’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayahead,planningwaysinwhichyoucanactmoreintheserviceofyourowncorevaluesanddoingthingsthatareconsistentwithyourdeepestprioritiesinlife.

2. Midday.Take5-10minutestositquietlyandreflectfurtheronyourcorevaluesbycontemplatingthe“values-clarification”questionsmentionedabove.Trytodevelopastrongersenseofwhat’smostimportanttoyouinlife,notsomuchintermsofexternalgoalsoroutcomesbutintermsofthetypeofpersonyouwanttobe,andyourowncharacter.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday.Howconsistentlyyouwereabletoactintheserviceofyourcorevalues?Couldyoudothingsdifferentlytomorrow?

RememberyoucanusetheStoicSelf-MonitoringRecord.Focustodayonrecordingandevaluatingspecificsituationsandyouractionsorresponses.Howwelldidyouractionsmatchyourcorevalues?Didyourespondwithwisdom?Didyouexhibitvirtueslikejustice,discipline,courage?Whatvirtueswouldhelpyourespondbettertosimilarsituationsinthefuture?

Friday:RelationshipsRelationshipswithOtherPeopleandSociety

MorningTextforReflectionSaytoyourselffirstthinginthemorning:Ishallmeetwithpeoplewhoaremeddling,ungrateful,violent,treacherous,envious,andunsociable.Theyaresubjecttothesefaultsbecauseoftheirignoranceofwhatisgoodandbad.ButIhaverecognizedthenatureofthegoodandseenthatitistheright,andthenatureofthebadandseenthatitisthewrong,andthenatureofthewrongdoerhimself,andseenthatheisrelatedtome,notbecausehehasthesamebloodorseed,butbecausehesharesinthesamemindandportionofdivinity.SoIcannotbeharmedbyanyofthem,asnoonewillinvolvemeinwhatiswrong.NorcanIbeangrywithmyrelativeorhatehim.Wewerebornforcooperation,likefeet,likehands,likeeyelids,liketherowsofupperandlowerteeth.Sotoworkagainsteachotheriscontrarytonature;andresentmentandrejectioncountasworkingagainstsomeone.–MarcusAurelius,Meditations,2.1

Today’sMiddayExercise:RelationshipswithOtherPeopleandSocietyStoicsaretodaysometimesmistakenlyseenasrathercoldanddetachedfromotherpeople.Thisisapuzzlingview,asStoicism,morethananyotherancientphilosophy,stressesthathumanbeingsarenaturallyinclinedtocareforotherpeopleandtobecomeinvolvedintheircommunities.Thisisakeypartoftheirideasabouthumanethicaldevelopment,asyou’velearned.Indeed,thiswasnotacommoncriticismofStoicismmadeintheancientworld.It’samodernmisconceptionaboutthem.Forexample,

MusoniusRufussaidthatStoicEthicsteachesusthat“avirtuouspersondisplaysloveforhisfellowhumanbeings,aswellasgoodness,justice,kindness,andconcernforhisneighbour”(Lecture14).

Stoicsthinkthathumanbeings,likeotheranimals,instinctivelyfeelaffectionandcareforothersofourkind,aboveallourchildren.Theyalsothinkhumanbeingsarenaturallycapableofdeepeningandextendingthisnaturalaffectioninrationalandsociableways:forinstance,byengaginginfamilylifeordeepfriendshipsandbyinvolvementinlocalornationalcommunities.Anotherverydistinctiveidea–andanunusualoneinancientGreeceandRome–isthatweshouldextendthisattitudeofcaretoallhumanbeingsassuch,seeingthemasourbrothersandsistersandasfellow-citizensinakindofworld-community.Wehavethiskinshipandco-citizenshipbecauseweareallnaturallysocialanimals,capableofreason,andofdevelopingtowardsvirtueandwisdom.

Marcus’Meditationsareveryrichinreflectionsaboutinterpersonalandsocialrelationships.Theyalsohavealottosayaboutthepositiveorgoodemotionsthatformpartofahumanlifecentredonvirtue,asopposedtothenegativeanddestructiveemotionsor‘passions’basedonethicalmistakes.(SeethesectiononEmotionsintheCentralStoicIdeasearlyinthishandbook.)Hereisonesuchpassage:

Wheneveryouwanttocheeryourselfup,thinkofthegoodqualitiesofthosewholivewithyou:suchastheenergyofone,thedecencyofanother,thegenerosityofanother,andsomeotherqualityinsomeoneelse.Thereisnothingsocheeringastheimagesofthevirtuesdisplayedinthecharactersofthosewholivewithyou,andgroupedtogetherasfaraspossible.Soyoushouldkeepthemreadyathand.–MarcusAurelius,Meditations,6.48

Book1oftheMeditationsconveysverypowerfullyMarcus’affectionforthosewhohavesharedhislifeandhelpedhimunderstandthequalitiesthatarereallyworthwhileinahumanlife.Thoughtfulandaffectionatecareforothersfiguresprominentlyinthequalitieshepicksoutintheindividualsheremembersinthisway.

Marcus,likeotherStoics,refersoftentothe‘brotherhoodofhumankind’,‘citizenshipoftheworld’,andtheideathatweareallpartofalargerbodyofhumanbeingsorrationalandsocialanimals.Heusestheseideasintwowaysthatareespeciallystrikingandmaybehelpfultoustoo.

Hedrawsontheseideasinsituationswhenotherpeopleareactingtowardshiminahostileornegativemannerinawaythatmighthaveprovokedhimtofeelemotionssuchasangerorresentment.Heremindshimselfthattheirbehaviourstemsfrommistakesaboutwhatreallymattersinlifeandthatiftheycouldbeledtoabetterunderstandingtheywouldnotactinthisway.Asintoday’sMorningReflection,heremindshimselfthatthesepeople,likeeveryoneelse,areessentiallyhisbrothersorsistersorpartsofasinglebodyofhumankind,andthathecannotbeangrywithorhatethosewhoarehisownkin.Oftenhespeaksofthegoodwillorgoodintentionstowardssuchpeoplewhichresultfromhis

thinkingabouttheminthisway.

MarcusalsodrawsontheseideasinreflectingonhissocialandpoliticalroleasRomanemperor.LikeSenecaheusestheimageof‘dualcitizenship’:‘AsAntoninus[hisRomanfamilyname],mycityandfatherlandisRome,asahumanbeing,itistheuniverse.Itisonlywhatbenefitsthesecitieswhichisgoodforme’(Meditations,6.44).ForMarcus,thisservestoputhisimperialstatusinabroader,cosmicperspectiveandtoprovideamoralframeworkand‘reality-check’.Elsewhere,heremindshimself:‘TakecareyouarenotturnedintoaCaesar,orstainedwiththepurple;thesethingsdohappen’(Meditations,6.30).Bybeing‘turnedintoaCaesar’,or‘stainedwiththepurple’(thepurplerobewornbyemperors)hemeansbeingturnedintoatyrantwhoabuseshispower.Healsopresentshispoliticalidealasbeing‘astatebasedonequalitybeforethelaw,whichisadministeredaccordingtotheprinciplesofequalityandfreedomofspeechandofamonarchywhichvaluesaboveallthelibertyofitssubjects’(Meditations,1.14).

Marcus’adultlifewasintenselypolitical.Fromtheageof17hewasfirstthechosensuccessoroftheemperorandthenemperorhimselffornearlytwentyyears.Manyofhispredecessorsandsuccessorsasemperor(includinghisownson,Commodus)becamebloodthirstytyrants,whereasMarcuswasmostlyseenbyRomansofthetimeasawiseandbenevolentruler.TheMeditationssuggestthatoneofthethingsthathelpedhimtoactinthiswaywashisbeliefthathewaslivinghislifeaspartofthecommunityofhumankind(rationalandsocialanimals)andtryingtomaintaintheethicalaspirationsthatgoalongwiththis.OtherStoicthinkersrefertotheideaofhumanity’sbrotherhoodasawayofsettinghigherthannormalethicalstandardsinbusinessdealings,suchasbuyingandsellingproperty.

TheCirclesofHieroclesHereisanexercisethatyoumightusetoexploreanddevelopasimilarlyphilanthropicattitude.ItisbasednotonMarcus,butontheadviceofanotherStoicofthesecondcenturyAD,Hierocles.

Hieroclessuggestedweshouldthinkofourselvesaslivinginaseriesofconcentriccircles,andthatweshouldtryto‘drawthecirclessomehowtowardthecentre’.Heexplainedthat,‘Therightpointwillbereachedif,throughourowninitiative,wereducethedistanceoftherelationshipwitheachperson.’Healsosuggestsusingverbaltechniquessuchascallingone’scousins‘brother’andone’sunclesandaunts‘father’or‘mother’.

ThefollowingvisualisationormeditationtechniqueislooselybasedonHierocles’comments:

1. Closeyoureyesandtakeafewmomentstorelaxandfocusyourattentiononthethingsyou’reabouttovisualise.

2. Pictureacircleoflightsurroundingyourbodyandtakeafewmomentstoimaginethat

itsymbolisesagrowingsenseofaffectiontowardyourowntruenatureasarationalanimal,capableofwisdom(virtue),thechiefgoodinlife.

3. Nowimaginethatcircleisexpandingtoencompassmembersofyourfamilyorotherswhoareveryclosetoyou,towardswhomyounowprojectanattitudeoffamilyaffectionasiftheyweresomehowpartsofyourownbody.

4. Imaginethatcircleexpandingtoencompasspeopleyouencounterindailylife,perhapscolleaguesyouworkalongside,andprojectnaturalaffectiontowardthemasiftheyweremembersofyourownfamily.

5. Letthecircleexpandfurthertoincludeeveryoneinthecountrywhereyoulive,imaginingthatyouraffectionisspreadingouttowardthemalso,insofarastheyarerationalanimalsakintoyou.

6. Imaginethecirclenowgrowingtoenveloptheentireworldandthewholehumanraceasone,allowingthisphilosophicalandphilanthropicaffectiontoencompasseveryothermemberofthehumanrace.

EveningTextforReflectionOnetypeofperson,wheneverhedoessomeoneelseagoodturn,isquickincalculatingthefavourdonetohim.Anotherisnotsoquicktodothis;butinhimselfhethinksabouttheotherpersonasowinghimsomethingandisconsciousofwhathehasdone.Athirdisinasensenotevenconsciousofwhathehasdone,butislikeavinewhichhasproducedgrapesandlooksfornothingmoreonceithasproduceditsownfruit,likeahorsewhichhasrunarace,adogwhichhasfollowedthescent,orabeewhichhasmadeitshoney.Apersonwhohasdonesomethinggooddoesnotmakeabigfussaboutit,butgoesontothenextaction,asavinegoesontoproducegrapesagaininseason.Soyoushouldbeoneofthosewhodothiswithoutinasensebeingawareofdoingso.–MarcusAurelius,Meditations,5.6

Today’sSummaryHere’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtextandfollowtheexamplegiveninit.Mentallyprepareforyourdayaheadbyacceptingthatpeoplemaydoorsaythingsthatfrustrateyou.Practiseviewingthatwithindifference.Allthatmattersishowyourespondtosuchchallenges,whetherwiselyorfoolishly,justlyorunjustly,withtemperanceandpatienceorwithintemperanceandfrustration.

2. Midday.Take5-10minutestositquietlyandpractisetheCircleofHieroclesexerciseabove.Thinkofyourselfasreversingalienationandcultivatingasenseofharmonyorbondwithothers.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday.Howwelldid

yourelatetootherpeople,inparticular?

RememberyoucanusetheStoicSelf-MonitoringRecord.Focusonyourinteractionwithotherpeople,orwithsocietyingeneral.

Saturday:ResilienceResilienceandPreparationforAdversity

MorningTextforReflectionBeliketheheadlandonwhichthewavesbreakconstantly,whichstillstandsfirmwhilethefoamingwatersareputtorestaroundit.‘Itismybadluckthatthishashappenedtome!’Onthecontrary,say,‘Itismygoodluckthat,althoughthishashappenedtome,Icanbearitwithoutgettingupset,neithercrushedbythepresentnorafraidofthefuture.’–MarcusAurelius,Meditations,4.49

Today’sMiddayExercise:PreparationforAdversityAswepointedoutinthechapteroncentralStoicideas,theStoicsbelievethataswedevelopethicallysoouremotionallifewillchangeaccordingly.Andgraduallywewillcometohavewhattheycallthe‘goodemotions’,positiveemotionssuchasjoyandwishingotherswellratherthannegativeandmisguidedemotionssuchasangerandfear.

However,theStoicsrecognisethatgettingtothispointrequiresagooddealoftrainingandreflection,andoneoftheexercisestheyproposeforthisisthepremeditationoffutureadversity.WeneedtorememberthattheStoicsdidnotthinkthatmanyofthethingspeopleworryaboutareactually‘bad’things.Theonlythingthatisreallybadisbecomingamorallyweakorviciousperson.Wenaturallyfearsomesituationssuchasrisktoourlife,buteventhisisnot‘bad’inthefullsense,justsomethingwewouldnaturallyprefernottohappen.AsMusoniusRufusputit,theStoicphilosopherstrytolearn“howtocalmly

acceptthethingsthathappenwhicharenotreallybadbutwhichseemtobe”(Lecture18).TherearenumerousreferencesinthesurvivingStoicwritingstothisstrategyofanticipatingfuturecatastrophesandpreparingtofacethembyimaginingtheminadvance.Typicalexamplesincludebereavement,poverty,exile,illness,and,perhapsmostimportantlyofall,one’sowndeath.

Marcusreferstodeath,especiallytheprospectofhisown,veryofteninTheMeditations,andsomepeoplehavemistakenlythoughthewasmorbidlyobsessedwithdeath.Marcuswasprobablyinthelastyearsofhislife(hediedat59)whenhewaswritingTheMeditationsandhemayindeedhavebeenawareoftheimminenceofhisdeath,buthewasalsodrawingonthewell-establishedStoicmethodoffacingcatastrophesbyimaginingthem.Heoftenremindshimselfthattheloomingpresenceofdeathdoesnotpreventhimfromcontinuingwiththemostimportanthuman‘work’oftryingtomakeprogressinvirtueandwisdom.Indeed,thewayyoufaceyourowndeathcanbecomeanintegralpartofthis‘work’.Thispassageistypical:‘Strivetoliveonlythelifethatisyourown,thatistosay,yourpresentlife;thenyouwillbeabletopassatleastthetimethatislefttoyouuntilyoudieincalmandkindliness,andasonewhoisatpeacewiththeguardian-spirit[reason]thatdwellswithinhim’(Meditations,12.3).Today’seveningtextformeditationexpressesthesameidea.

Byrepeatedlypicturingfuturecatastrophes–atleastwhataregenerallyregardedascatastrophes–Stoicsaimedtoreduceanxietyaboutthem,justasexposuretherapyinCBTtodayaimstoreducetheanxietyattachedtospecificsituations.Weknowfrommodernpsychologicalresearchthatthebestwaytoovercomeanxietyistoexposeyourselftothefearedsituationinreality,repeatedly,andforprolongedperiods.However,psychologistshavealsoestablishedthatsimplypicturingthesameeventinthemind,repeatedlyandforlongenough,oftenworksalmostaswell.

Tobeginwith,youshouldnotdothiswithanythingthatmightleadyoutobiteoffmorethanyoucanchew.Don’timaginethingsthataredeeplypersonalortraumaticuntilyou’redefinitelyreadytodosowithoutfeelingoverwhelmed.Beginbyworkingonsmallthingsthatupsetyou.Don’tletyourselfworryaboutthem’,justtrytopicturetheworst-casescenariopatientlyandwaitforyouremotionstoabatenaturally.RemindyourselfoftheStoicprinciplesyou’velearned,inparticular,themaximthatpeopleareupsetnotbyexternaleventsbutbytheirownjudgementsaboutthem,particularlyvalue-judgementsthatplacetoomuchimportanceonthingsthatarenotunderyourdirectcontrol.

Trytospendatleast20–30minutesdoingthiseachday.(Ifyoucannotsparethismuchtimethenit’sessentialthatyoupickamuchmildertopictoworkon,whichgeneratesalevelofemotionlowenoughtonaturallyabatewithinfewerminutes.)

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’sunderyourcontrolinthissituationandwhatisn’t?

Ifyouranxietylevelhasn’treducedtoatleasthalfitspeaklevelthenyoumightneedtopickaneasiersubjectorelsespendmoretimeonthisexercisetogetitsfullbenefit.Usethenatural“wearingoff”ofupsettingfeelingsasanopportunitytore-evaluatethesituationinamorerationalanddetachedmanner,i.e.fromamorephilosophicalperspective.WhatdoyouthinkaStoiclikeSeneca,Epictetus,orMarcusAureliuswouldmakeofthesamesituation?Howmightyouviewitdifferentlyifyouhadmademoreprogresstowardsdevelopingthevirtuesofwisdom,justice,courage,andself-control?Taketimetonotedownwhatyoucanlearnfromthisexperience.

EveningTextforReflectionAteveryhourgiveyourfullconcentration,asaRomanandaman,tocarryingoutthetaskinhandwithascrupulousandunaffecteddignityandaffectionateconcernforothersandfreedomandjustice,andgiveyourselfspacefromotherconcerns.Youwillgiveyourselfthisifyoucarryouteachactasifitwerethelastofyourlife,freedfromallrandomnessandpassionatedeviationfromtheruleofreasonandfrompretenceandself-loveanddissatisfactionwithwhathasbeenallottedtoyou.Youseehowfewthingsyouneedtomastertobeabletoliveasmoothlyflowinglife:thegodswillasknomorefromsomeonewhomaintainstheseprinciples.–MarcusAurelius,Meditations,2.5

Today’sSummaryHere’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadbyanticipatingpossiblesetbacksandallowingyourselftopractiseviewingthemwithdetachedindifferencewhilepatientlywaitingforanydisturbingfeelingstoabatenaturally.(Again,donotdothiswithseverelyupsettingideas.Pickamildertargetforthesepractiseexercises.)

2. Midday.Takelonger,20-30minutestositquietlyandcontemplatefacingpossiblesetbacksinlifelikepoverty,jobloss,relationshipbreak-ups,illness,etc.Usetheproceduredescribedabove.(Donotpickideasthatyoufindtooupsettingtocope

with;startwitheasierscenes.)ThegoalforStoicsindoingthisistobeabletoviewsuchexternalthingswith“indifference”ratherthanbeingupsetbythem.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:inparticular,contemplatehowyourespondedtosituationsandwhetheryoucouldhavepreparedbetterforthememotionallyinadvance.

RememberyoucanusetheStoicSelf-MonitoringRecord.Inparticular,today,focusonhowyoucopedwithsituationsthatyourehearsedinadvance,duringyourmorningmeditation,ifpossible.

Sunday:NatureNatureandtheViewfromAbove

MorningTextforReflectionTheworksofthegodsarefullofprovidence,andtheworksoffortunearenotseparatefromnatureortheinterweavingandintertwiningofthethingsgovernedbyprovidence.Everythingflowsfromthere.Furtherfactorsarenecessityandthebenefitofthewholeuniverse,ofwhichyouareapart.Whatisbroughtbythenatureofthewholeandwhatmaintainsthatnatureisgoodforeachpartofnature.Justasthechangesintheelementsmaintaintheuniversesotoodothechangesinthecompounds.–MarcusAurelius,Meditations,2.3

Today’sMiddayExercise:NatureandtheViewfromAboveOnourfinaldaywethinkaboutourplacewithinnatureasawhole.AnyonewhoreadsMarcus’Meditationsislikelytobestruckbyhismanyreferencestotheideaofseeinghimselfaspartofalargercosmicwhole,governedbydivineProvidence,forinstanceinthemorningtextforreflection.Sometimeshealsostressesthevastnessofspaceandtimeandthesmallnessofhumanliveswithinthis.Healsosometimesurgeshimselftoadoptaviewfromaboveorfromacosmicperspective.

WhydoesMarcusthinkitishelpfultothinkaboutnatureasawholeinthisway?Partlythisisawaytopurgeusofourover-attachmenttotrivialthingsbyexpandingourmindsbeyondtheirhabitual,narrowperspective.We’relessupsetaboutthingswhenwepicture

themasoccurringinatinycornerofthecosmos:likeagrainofsandincosmicspaceandthemereturnofascrewintermsofcosmictime.Thishelpsusrealizethatweare,inreality,verysmallpartsofthenaturaluniverseandthatwedo,infact,haveaverytemporaryexistencewithinthislargerwhole.

ButthereisalsoamorepositivedimensioninStoicthoughtaboutthistopic.TheStoicsbelievedthattheuniverseasawholeexhibitedqualitieswhichcouldprovideexemplarymoralnormsforhumanbeingstryingtoleadagoodlife.Thequalitiestheyattributedtotheuniverseasawholewereorder,structureandrationalityontheonehandandprovidentialcareontheother.Orderandstructurewereshownintherepeatedpatternsofnature,suchastheregularmovementsoftheplanetarysystem,thealternationofdayandnight,thecycleoftheseasons,andthegrowthandregenerationoflivingthings.Providentialcarewasshowninthefactthatallspecies,includinghumanbeings,havethein-builtnaturalcapacityandinstinctivedesiretomaintaintheirownexistenceandtopropagateandcareforothersoftheirkind.Inaimingtocarryoutthetwostrandsofethicaldevelopmentnaturalforhumanbeings,Stoicsthinkitishelpfultoreflectonthesefeaturesofnatureasawholeandtothinkaboutyourselfaspartofalargernaturalpattern.

Canwemodernssharethisviewofnatureandderiveanythingusefulfromit?Ofcourse,themodernscientificworld-viewisverydifferentfromtheStoicone.Ontheotherhand,attheverygeneral(andbyourstandardsnon-scientific)levelatwhichtheStoicsthoughtaboutnatureasawhole,itmaystillbepossibleforustootoseenatureasorderedandprovidential.WemodernshavereasonstheStoicsdidnothavethatmakeitratherurgentforustothinkaboutourselvesaspartofalargernaturalwhole.Sincethe19thcentury,humanbeingshavedonegreatdamagetotheenvironmentandtheecologyoftheplanet,whichwearenowbelatedlytryingtorepair.Wehavealsoputatriskthesurvivalofmanyspeciesofanimalsandplantswithwhichwesharethisplanet.Wehaveveryforcefulreasonstowanttorecoveraviewofourselvesaspartsofalargerwholeandtotrytoenablenaturetoregainitspropercharacterasorderedandprovidential.ReflectingontheStoicviewofhumanityaspartofalargercosmicwholemayhelpustodothisinadditiontothereasonsthattheStoicsthemselveshadfortakingthisview.

HereisapassagefromMarcusthatexpressesvividlythethemeofadoptingaviewfromabove,fromacosmicstandpoint.Marcus’mainfocushereisonstandingbackfromyournormalperspectiveandseeingtherelativesmallnessandtransienceofhumanlife.Butelsewherehealsostressesthepositiveethicaldimensionofviewingyourselfaspartofnature.

AfinereflectionfromPlato.Onewhowouldconverseabouthumanbeingsshouldlookonallthingsearthlyasthoughfromsomepointfarabove,uponherds,armies,andagriculture,marriagesanddivorces,birthsanddeaths,theclamouroflawcourts,desertedwastes,alienpeoplesofeverykind,festivals,lamentations,andmarkets,thisintermixtureofeverythingandorderedcombinationofopposites.–MarcusAurelius,Meditations,7.48

The‘ViewfromAbove’isaguidedvisualizationthatisaimedatinstillingasenseofthe‘biggerpicture’andofunderstandingyourrolewithinnatureasawhole.Youcandownloadouraudiorecordingofa‘ViewfromAbove’meditationexercisehere:

TheViewfromAboveMP3

EveningTextforReflectionItravelalongnature’swayuntilIfalldownandtakemyrest,breathingoutmylastintotheair,fromwhichIdrawmydailybreath,andfallingdowntothatearthfromwhichmyfatherdrewhisseed,mymotherherbloodandmynursehermilk,andfromwhichforsomanyyearsIhavetakenmydailyfoodanddrink,theearthwhichcarriesmyfootstepsandwhichIhaveusedtothefullinsomanyways.–MarcusAurelius,Meditations,5.4

Today’sSummaryHere’sareminderofyourdailyroutine,withsometipsonadaptingittotodays’theme.

1. Morning.Readtoday’smorningtext.Mentallyprepareforyourdayaheadbycontemplatingthevastnessoftimeandspaceandyourplacewithinit.Youcandothisbyvisualisingthesunriseandthinkingofthemanystarsandtheexpansivenessofthecosmos.

2. Midday.TaketimetolistentotheViewfromAboveaudiorecordingaboveortocontemplatetheworldfromaboveinyourownwayinmoredetail.Thinkaboutthetotalityofspaceandtimeandthesmallandfleetingpartoftheuniversethatyourlifeoccupies.

3. Evening.Readtoday’seveningtext.Reflectonhowthingswenttoday:inparticular,considertowhatextentyourfocusbecamenarrowduringthedayoryouremainedintouchwithasenseofamuchbroaderperspective,andhowthatinfluencedthewayyourespondedtoevents.

Remember,youcanusetheStoicSelf-MonitoringRecord.Focustodayonhowmuchyouractionswereconsistentwithamoreexpansiveandmoreobjectiveperspectiveonthingsofthekinddescribedabove.Didyouplacetoomuchimportanceontrivialthings,forexample?

AfterStoicWeekWhatnext?HaveyouenjoyedfollowingStoicWeek?Haveyoufoundithelpful?Ifyouhavethenthereisnoneedtostopattheendofthisweek!Oneofthereasonsforadoptingthisformatisthatitgivesyouaready-madetemplatethatyoucancontinuetofollowweekafterweek.

InordertodeepenanddevelopyourStoicpracticethenextstepistostartexploringsomeoftheancientStoictextsforyourselfifyoudon’tknowthemalready.

1. ObtainacopyofTheMeditationsofMarcusAurelius.Everydayinasparemomentreadatleastonenewsectionofthetext.Asmanyoftheseareveryshortyouwillprobablyreadmanymorethanjustone.

2. StartreadingTheHandbookandthenTheDiscoursesofEpictetus.Setasidesometimeeveryweekendtoreadtwonewchapters(mostonlyacoupleofpageslong).Thereare95chaptersintheDiscoursessothiswillkeepyougoingformuchofthecomingyear.

3. AfterthatdothesamewiththeLettersofSenecatoLucilius,oneortwoeachweekend.Thereare124lettersbutmanymoderntranslationsprintonlyaselection.Twoaweekwilloccupyyouforjustoverayear.IfforwhateverreasonyouwouldratherstartwithSenecathendo!

Thefollowtranslationsarerecommended:

MarcusAurelius:OxfordWorld’sClassicsorPenguinClassics.NotealsotheeditioninthePenguinGreatIdeasseries.Epictetus:OxfordWorld’sClassicsorPenguinClassics(onlyselections).ThereisalsoaselectioninthePenguinGreatIdeasseries.Seneca:PenguinClassics(aselection)orOxfordWorld’sClassics(aselection),whoalsopublishhisessays.NotealsoaselectionofessaysinthePenguinGreatIdeasseries.

Appendix:FurtherReadingHerearesomefurtherreadingsuggestionsifyouwouldliketolearnmoreaboutancientStoicism,puttingStoicismintopractice,ortheconnectionsbetweenStoicismandpsychotherapy.

Firstofall,weshouldmentionStoicismToday:SelectedWritings:1,editedbyPatrickUssher,acollectionofwritingsfromdifferentauthorstakenfromtheStoicismTodayblog.ThisisaverygoodintroductiontoStoicismbecauseitapproachesthesubjectfrommanydifferentperspectives,inshortarticleswrittenbyauthorsfromdifferentbackgrounds.Someofthefollowingbooksshouldalsobeonyourpersonalreadinglist:

PuttingStoicismintoPractice

W.B.Irvine,AGuidetotheGoodLife:TheAncientArtofStoicJoy(NewYork:OxfordUniversityPress,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:CambridgeUniversityPress,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):StoicPhilosophyasRationalandCognitivePsychotherapy(London:Karnac,2010)A.Still&W.Dryden,TheHistoricalandPhilosophicalContextofRationalPsychotherapy: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’,JournalofRational-Emotive&Cognitive-BehaviorTherapy17(1999),143-64(reprintedinStill&Dryden2012).S.A.MooreBrookshire,‘UtilizingStoicPhilosophytoImproveCognitiveBehavioralTherapy’,NCPerspectives1(2007),30-36.R.W.Montgomery,‘TheAncientOriginsofCognitiveTherapy:TheReemergenceofStoicism’,JournalofCognitivePsychotherapy7(1993),5-19.

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