Stoicism: Practical Philosophy You Can Actually Use 44Home / Blog / Stoicism: Practical Philosophy You Can Actually Use
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Diogenes Laertius, Vitae Philosophorum, Book Five
Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-1986 The Lives of the Peripatetics: Diogenes Laertius, Vitae Philosophorum, Book Five Michael Sollenberger Mount St. Mary's University, [email protected] Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Sollenberger, Michael, "The Lives of the Peripatetics: Diogenes Laertius, Vitae Philosophorum, Book Five" (1986). The Society for Ancient Greek Philosophy Newsletter. 129. https://orb.binghamton.edu/sagp/129 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. f\îc|*zx,e| lîâ& The Lives of the Peripatetics: Diogenes Laertius, Vitae Philosoohorum Book Five The biographies of six early Peripatetic philosophers are con tained in the fifth book of Diogenes Laertius* Vitae philosoohorum: the lives of the first four heads of the sect - Aristotle, Theophras tus, Strato, and Lyco - and those of two outstanding members of the school - Demetrius of Phalerum and Heraclides of Pontus, For the history of two rival schools, the Academy and the Stoa, we are for tunate in having not only Diogenes' versions in 3ooks Four and Seven, but also the Index Academicorum and the Index Stoicorum preserved among the papyri from Herculaneum, But for the Peripatos there-is no such second source. -
The Hymn of Cleanthes Greek Text Translated Into English
UC-NRLF 557 C29 ^ 033 TDt. 3 + 1921 3• MAIN ^ ft (9 -- " EXTS FOR STUDENTS, No. 26 THE YMN OF CLEANTHES GREEK TEXT TRANSLATED INTO ENGLISH WITH BRIEF INTRODUCTION AND NOTES BY E. H. BLAKENEY, M.A. ce 6d. net. HELPS FOR STUDENTS OF HISTORY. 1. EPISCOPAL REGISTERS OF ENGLAND AND WALES. By R. C. Fowler, B.A., F.S.A. 6d. net. 2. MUNICIPAL RECORDS. By F. J. C. Hearnsuaw, M.A. Gd. net. 3. MEDIEVAL RECKONINGS OF TIME. ' By Reginald L. Poole, LL.D., Litt.D. 6d. net. % 4. THE PUBLIC RECORD OFFICE. By Charles Johnson. 6d. net. 5. THE CARE OF DOCUMENTS. By Charles Johnson. 6d.net. 6. THE LOGIC OF HISTORY. By C. G. Cramp. 8d.net. 7. DOCUMENTS IN THE PUBUC RECORD OFFICE, DUBLIN. By B. H. Murray, Litt.D. 8d. net. 8. THE FRENCH WARS OF RELIGION. By Arthur A. TiUey» M.A. 6d. net. By Sir A. W. WARD, Litt.D., F.B.A. 9. THE PERIOD OF CONGRESSES, I. Introductory. 8d.net. 10. THE PERIOD OF CONGRESSES, II. Vienna and the Second Peace of Paris. Is. net. 11. THE PERIOD OF CONGRESSES, IH. Aix-la-ChapeUe to Verona. Is. net. (Nos. 9, 10, and 11 in one volume, cloth, 3s. Gd. net.) 12. SECURITIES OF PEACE. A Retrospect (1848-1914). Paper, 2s. ; cloth, 3s. net. 13. THE FRENCH RENAISSANCE. By Arthur A. TiUey, M.A* 8d. net. 14. HINTS ON THE STUDY OF ENGUSH ECONOMIC HISTORY. By W. Cunningham, D.D., F.B.A., F.S.A. 8d. net. 1 5. PARISH HISTORY AND RECORDS. -
The Little Book of Stoicism
The Little Book of Stoicism Timeless Wisdom to Gain Resilience, Confidence, and Calmness Jonas Salzgeber Illustrations © 2019 Jonas Salzgeber. All rights reserved. Copyright © 2019 Jonas Salzgeber THE LITTLE BOOK OF STOICISM. All rights reserved. This book or any portion thereof may not be reproduced or used in any manner whatsoever without the express written permission of the publisher except for the use of brief quotations in critical articles or reviews. First paperback published 2019. FIRST EDITION. ISBN: 978-1791967284 www.njlifehacks.com Contents Introduction 1 PART 1: WHAT IS STOICISM 9 Chapter 1: The Promise of Stoic Philosophy 11 Practice the Art of Living: Become a Warrior- Philosopher 12 Promise #1: Eudaimonia 14 Promise #2: Emotional Resilience 17 Tame Restricting Emotions (≠ Unemotional) 19 Practice Stoicism and Become more Tranquil as a By-Product 23 Chapter 2: A Quick History Lesson 26 The Most Important Stoic Philosophers 29 Seneca the Younger (c. 4 BCE – 65 CE) 30 Musonius Rufus (c. 30 CE – c. 100 CE) 32 Epictetus (c. 55 CE – c. 135 CE) 33 Marcus Aurelius (121 CE – 180 CE) 34 Chapter 3: The Stoic Happiness Triangle 36 The Stoic Happiness Triangle in A Nutshell 38 1. Live with Areté: Express Your Highest Self in Every Moment 40 The Perfection of Our Natural Potential 43 The Four Cardinal Virtues 47 Character Beats Beauty 51 The Stoic Love of Mankind: Act for the Common Welfare 53 2. Focus on What You Control: Accept Whatever Happens and Make the Best Out of It 56 The Stoic Archer: Focus on the Process 60 Stoic Acceptance: Enjoy the Ride or Get Dragged Along 63 The Good, the Bad, and the Indifferent Things 67 In Poker as in Life, You Can Win with Any Hand 71 3. -
Meditations the Philosophy Classic
MEDITATIONS THE PHILOSOPHY CLASSIC MEDITATIONS THE PHILOSOPHY CLASSIC THE INTERNATIONAL BESTSELLER MARCUS AURELIUS WITH AN INTRODUCTION BY DONALD ROBERTSON MEDITATIONS Also available in the same series: Beyond Good and Evil: The Philosophy Classic by Friedrich Nietzsche (ISBN: 978-0-857-08848-2) On the Origin of Species: The Science Classic by Charles Darwin (ISBN: 978-0-857-08847-5) Tao Te Ching: The Ancient Classic by Lao Tzu (ISBN: 978-0-857-08311-1) The Art of War: The Ancient Classic by Sun Tzu (ISBN: 978-0-857-08009-7) The Game of Life and How to Play It: The Self-Help Classic by Florence Scovel Shinn (ISBN: 978-0-857-08840-6) The Interpretation of Dreams: The Psychology Classic by Sigmund Freud (ISBN: 978-0-857-08844-4) The Prince: The Original Classic by Niccolo Machiavelli (ISBN: 978-0-857-08078-3) The Prophet: The Spirituality Classic by Kahlil Gibran (ISBN: 978-0-857-08855-0) The Republic: The Influential Classic by Plato (ISBN: 978-0-857-08313-5) The Science of Getting Rich: The Original Classic by Wallace Wattles (ISBN: 978-0-857-08008-0) The Wealth of Nations: The Economics Classic by Adam Smith (ISBN: 978-0-857-08077-6) Think and Grow Rich: The Original Classic by Napoleon Hill (ISBN: 978-1-906-46559-9) MEDITATIONS The Philosophy Classic MARCUS AURELIUS With an Introduction by DONALD ROBERTSON This edition first published 2020 Introduction copyright © Donald Robertson, 2020 The material for Meditations is based on The Thoughts of the Emperor M. Aurelius Antoninus, translated by George Long, published by Bell & Daldy, London 1862, and is now in the public domain. -
How Ancient Greek Philosophy Can Be Made Relevant to Contemporary Life James Duerlinger*
Journal of Philosophy of Life Vol.1, No.1 (March 2011):1-12 How Ancient Greek Philosophy Can Be Made Relevant to Contemporary Life James Duerlinger* Abstract In this paper, I will explain how ancient Greek philosophy can be made relevant to our lives. I do this by explaining how an instructor of a course in ancient Greek philosophy can teach Greek philosophy in a way that makes its study relevant to how the students in the course live their lives. Since this is the most likely way in which its relevance to contemporary life might be realized in practice, I explain its relevance from this perspective. I contrast the different ways in which ancient Greek philosophy is taught, and give examples of how it can be taught that calls attention to the ways in which what the Greeks said are relevant to how students live their lives. In this paper, I will explain how ancient Greek philosophy can be made relevant to contemporary life. The form in which I will explain this is by discussing how an instructor of a course in ancient Greek philosophy can teach Greek philosophy in a way that makes its study relevant to how the students in the course live their lives, since this is the most likely way in which its relevance to contemporary life might be realized in practice. One of the ways in which many instructors of courses in ancient Greek philosophy attempt to make its study relevant to the interests of their students is to teach the course from the perspective of contemporary analytic philosophy.1 This way to teach the course makes it relevant to students who have a background in contemporary analytic philosophy or wish to pursue a career as a professional philosopher or to seek a historical background to contemporary philosophy.2 A more traditional way to make the course relevant is to teach it as * Professor, Philosophy Department, University of Iowa, 11 Woodland Hts. -
Justice: Giving Everyone Their Due
Page 16 THE STOI C Volume 1, Issue 12 HOW TO BE A STOIC WHEN YOU DON’T KNOW HOW Justice: Giving everyone their due Big idea 6. Be just One of the basic beliefs of Stoicism is that we have a natu- When we deal with others, we need a second skill—justice. ral affection for others. It is natural, normal, and therefore What is justice? It is giving what is due to others, being fair necessary to cultivate concern for others and the world we in your dealings with them, and not taking anything that live in. belongs to them. This is the second “wall” of our Stoic Whatever is rational will not be in conflict with natural affec- house. tion. Stoicism is very clear in saying that a person’s happiness or The two things cannot be in conflict. unhappiness does not come from others. If it is true that Epictetus, Discourses 1.11 (Chuck Chakrapani, Stoic Foun- no one can hurt us no matter what they do, it also follows that we can hurt no one, no matter what we do. So why be dations Ch. 11) just? Why not steal, lie, cheat, or even commit murder for Our relationship to the world personal benefit? When we take what is due to others, we are not acting in Because it will hurt us. accordance with nature. We start believing external things such as injustice to others can Because we are first related to our family, bring us happiness. We create disharmony by then to our friends, then to the society we putting our personal part in conflict with our live in, and to the world, we are also a part of universal part. -
The Meditations of Marcus Aurelius Antoninus
The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius. Marcus Aurelius was one of the most important Stoic philosophers, cited by H.P. Blavatsky amongst famous classic sages and writers such as Plato, Eu- ripides, Socrates, Aristophanes, Pindar, Plutarch, Isocrates, Diodorus, Cicero, and Epictetus.1 This edition was originally translated out of the Greek by Meric Casaubon in 1634 as “The Golden Book of Marcus Aurelius,” with an Introduction by W.H.D. Rouse. It was subsequently edited by Ernest Rhys. London: J.M. Dent & Co; New York: E.P. Dutton & Co, 1906; Everyman’s Library. 1 Cf. Blavatsky Collected Writings, (THE ORIGIN OF THE MYSTERIES) XIV p. 257 Marcus Aurelius' Meditations - tr. Casaubon v. 8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 LIVING THE LIFE SERIES MEDITATIONS OF MARCUS AURELIUS Chief English translations of Marcus Aurelius Meric Casaubon, 1634; Jeremy Collier, 1701; James Thomson, 1747; R. Graves, 1792; H. McCormac, 1844; George Long, 1862; G.H. Rendall, 1898; and J. Jackson, 1906. Renan’s “Marc-Aurèle” — in his “History of the Origins of Christianity,” which ap- peared in 1882 — is the most vital and original book to be had relating to the time of Marcus Aurelius. Pater’s “Marius the Epicurean” forms another outside commentary, which is of service in the imaginative attempt to create again the period.2 Contents Introduction 3 THE FIRST BOOK 12 THE SECOND BOOK 19 THE THIRD BOOK 23 THE FOURTH BOOK 29 THE FIFTH BOOK 38 THE SIXTH BOOK 47 THE SEVENTH BOOK 57 THE EIGHTH BOOK 67 THE NINTH BOOK 77 THE TENTH BOOK 86 THE ELEVENTH BOOK 96 THE TWELFTH BOOK 104 Appendix 110 Notes 122 Glossary 123 A parting thought 128 2 [Brought forward from p. -
Humanism and Neo-Stoicism." War and Peace in the Western Political Imagination: from Classical Antiquity to the Age of Reason
Manning, Roger B. "Humanism and Neo-Stoicism." War and Peace in the Western Political Imagination: From Classical Antiquity to the Age of Reason. London: Bloomsbury Academic, 2016. 181–214. Bloomsbury Collections. Web. 26 Sep. 2021. <http:// dx.doi.org/10.5040/9781474258739.ch-004>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 26 September 2021, 04:18 UTC. Copyright © Roger B. Manning 2016. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 4 H u m a n i s m a n d N e o - S t o i c i s m No state . can support itself without an army. Niccolò Macchiavelli, Th e Art of War , trans. Ellis Farneworth (Indianapolis, IN : Bobbs-Merrill, 1965; rpr. New York: Da Capo, 1990), bk. 1, p. 30 Rash princes, until such times as they have been well beaten in the wars, will always have little regard for peace. Antonio Guevara, Bishop of Guadix, Th e Diall of Princes , trans. Th omas North (London: John Waylande, 1557; rpr. Amsterdam: Th eatrum Orbis Terrarum, 1968), fo. 174v Th e Humanist response to the perpetual problems of war and peace divided into the polarities of a martial ethos and an irenic or peace- loving culture. Th ese opposing cultures were linked to an obsession with fame or reputation, honor, and the military legacy of ancient Greece and Rome on the one hand, and on the other, a concern with human dignity, freedom, and a stricter application of Christian morality. -
No One Errs Willingly: the Meaning of Socratic Intellectualism
Created on 21 September 2000 at 13.38 hours page 1 NO ONE ERRS WILLINGLY: THE MEANING OF SOCRATIC INTELLECTUALISM HEDA SEGVIC κν κν µαρτον, ο κ ρνσοµαι. (Willingly, willingly I erred;I won’t deny it.) [Aeschylus], Prometheus Bound, 266 Video meliora proboque, deteriora sequor. (I see what is better and approve of it, but pursue what is worse.) Ovid, Metamorphoses,7.20 Concepts, just like individuals, have their history and are no more able than they to resist the dominion of time, but in and through it all they nevertheless harbour a kind of homesickness for the place of their birth. Sren Kierkegaard, The Concept of Irony, 13. 106 I The Western philosophical tradition is deeply indebted to the fig- ure of Socrates. The question ‘How should one live?’ has rightly been called ‘the Socratic question’. Socrates’ method of cross- examining his interlocutors has often been seen as a paradigmatic form of philosophical enquiry,and his own life as an epitome of the philosophical life. What philosophers and non-philosophers alike have often found disappointing in Socrates is his intellectualism. A prominent complaint about Socratic intellectualism has been mem- orably recorded by Alexander Nehamas: ‘And George Grote both expressed the consensus of the ages and set the stage for modern ã Heda Segvic 2000 I am grateful to Myles Burnyeat, David Furley, John McDowell, and Julius Morav- csik for their helpful comments on earlier versions of this paper. I also wish to thank the editor of Oxford Studies in Ancient Philosophy for his generous criticisms and corrections. Created on 21 September 2000 at 13.38 hours page 2 2 Heda Segvic attitudes toward Socrates when he attributed to him “the error . -
Neoplatonism: the Last Ten Years
The International Journal The International Journal of the of the Platonic Tradition 9 (2015) 205-220 Platonic Tradition brill.com/jpt Critical Notice ∵ Neoplatonism: The Last Ten Years The past decade or so has been an exciting time for scholarship on Neo platonism. I ought to know, because during my stint as the author of the “Book Notes” on Neoplatonism for the journal Phronesis, I read most of what was published in the field during this time. Having just handed the Book Notes over to George BoysStones, I thought it might be worthwhile to set down my overall impressions of the state of research into Neoplatonism. I cannot claim to have read all the books published on this topic in the last ten years, and I am here going to talk about certain themes and developments in the field rather than trying to list everything that has appeared. So if you are an admirer, or indeed author, of a book that goes unmentioned, please do not be affronted by this silence—it does not necessarily imply a negative judgment on my part. I hope that the survey will nonetheless be wideranging and comprehensive enough to be useful. I’ll start with an observation made by Richard Goulet,1 which I have been repeating to students ever since I read it. Goulet conducted a statistical analy sis of the philosophical literature preserved in the original Greek, and discov ered that almost threequarters of it (71%) was written by Neoplatonists and commentators on Aristotle. In a sense this should come as no surprise. -
The Stoics and the Practical: a Roman Reply to Aristotle
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 8-2013 The Stoics and the practical: a Roman reply to Aristotle Robin Weiss DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Weiss, Robin, "The Stoics and the practical: a Roman reply to Aristotle" (2013). College of Liberal Arts & Social Sciences Theses and Dissertations. 143. https://via.library.depaul.edu/etd/143 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. THE STOICS AND THE PRACTICAL: A ROMAN REPLY TO ARISTOTLE A Thesis Presented in Partial Fulfillment of the Degree of Doctor of Philosophy August, 2013 BY Robin Weiss Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, IL - TABLE OF CONTENTS - Introduction……………………..............................................................................................................p.i Chapter One: Practical Knowledge and its Others Technê and Natural Philosophy…………………………….....……..……………………………….....p. 1 Virtue and technical expertise conflated – subsequently distinguished in Plato – ethical knowledge contrasted with that of nature in -
Stoicism and Cosmopolitanism
Stoicism and Cosmopolitanism Although the term cosmopolitan (κοσμοπολίτης, literally, world-citizen ), was used by Greeks earlier than the Stoic philosophers (who started with Zeno [c. 335-263 BC]), it was these philosophers who took this term and gave it a genuine, “cosmopolitan” meaning, a meaning rather different from its modern usage. Prior to the Stoics Asked where he was from, Diogenes the Cynic (c. 390-323 BC) said, “I am a citizen of the world (in the Greek, kosmopolites ).” The atomist philosopher Democritus said, “To a wise man every land is accessible; for the entire world ( kosmos ) is a good soul’s native land.” Many Greek Sophists held cosmopolitan views. The Sophist Antiphon (d. 411 BC) wrote that “by nature we are all constituted alike in all things, both barbarians and Greeks. This can be seen by consideration of those things which are essential by nature to all men… In these things no barbarian is set apart from us, nor any Greek. For we all breathe into the air through mouth and nostrils…” Stoic Cosmopolitanism Zeno’s earliest and most famous work, Republic , was summarized by Plutarch: Moreover, the much-admired Republic of Zeno, the founder of the Stoic sect, may be summed up in this one main principle: that all the inhabitants of this world of ours should not live differentiated by their respective rules of justice into separate cities and communities, but that we should consider all men to be of one community and one polity, and that we should have a common life and an order common to us all, even as a herd that feeds together and shares the pasturage of a common field.