Secrets estoicismo Top

One also needed a certain degree of positive goods, such as health, wealth, education, and even a bit of good looks. In other words, Aristotle expounded the rather commonsensical notion that a flourishing life is part effort, because one can

, they refer to the irrational, unhealthy and excessive desires and emotions. Anger would be a good example. What is important to remember, and this is the crucial bit, they seek to replace them with eupatheiai

Stoics commonly employ ‘The View from Above’, reflecting on society and otherness in a guided visualization, aiming to gain a "bigger picture", to see ourselves in context relevant to others, to see others in the context of the world, to see ourselves in the context of the world to help determine our role and the importance of happenings.

Before you jump to the conclusion that the Stoics were dour and sad men, ask yourself, if you were a dictator, what would your diary look like?

That movement has grown significantly in the early 21st century, manifesting itself in a number of forms. There is a good number of high quality blogs devoted to practical modern Stoicism, such as the Stoicism Today, maintained at the University of Exeter.

But at the very root of the thinking, there is a very simple, though not easy, way of living. Take obstacles in your life and turn them into your advantage, control what you can and accept what you can’t.

For the Stoics, then, the “passions” are not automatic, instinctive reactions that we cannot avoid experiencing. Instead, they are the result of a judgment, giving “assent” to an “impression.” So even when you read a familiar word like “fear,” don’t think of the fight-or-flight response that is indeed unavoidable when we are suddenly presented with a possible danger. What the Stoics meant by “fear” was what comes after that: your considered opinion about what caused said instinctive reaction.

If we fail to question the concepts that we use to communicate ideas and enact social procedures and institutions, then we may end up inadvertently creating and re-creating the same problems that have occurred throughout history.

The universe itself is God and the universal outpouring of its soul; it is this same world's guiding principle, operating in mind and reason, together with the common nature of things and the totality that embraces all existence; then the foreordained might and necessity of the future; then fire and the principle of aether; then those elements whose conterraneo state is one of flux and transition, such as water, earth, and air; then the sun, the moon, the stars; and the universal existence in which all things are contained.

The last discipline is that of assent, referred to as Stoic mais dados sobre isso “mindfulness” (not to be confused with the variety of Buddhist concepts by the same name, especially the Zen one). I will get back to the concept of assent in the next section, as it is related to the Stoic treatment of the (moral) psychology of emotions, but for now suffice to say that the discipline regards the necessity to make decisions about what to accept or reject of our experience of the world, that is, how to make proper judgments.

“Choose not to be harmed and you won’t feel harmed. Don’t feel harmed and you haven’t been.” -Marcus Aurelius

Seneca was not only more open to the pursuit of “preferred indifferents” (he was a wealthy Senator, but it seems unfair to accuse him of endorsing a simplistic self-serving philosophy: see the nuanced biographies by Romm 2014 and Wilson 2014), but explicitly stated that he was critical of some of the doctrines of the early Stoics, and that he was open to learn from other schools, including the Epicureans. Famously, Marcus Aurelius was open—one would almost want to say agnostic—about theology, at several points in the Meditations

30. La voluntad por la Naturaleza se puede aprender de las cosas en las qual estamos todos de acuerdo.

“In life our first job is this, to divide and distinguish things into two categories: externals I cannot control, but the choices I make with regard to them I do control. Where will I find good and bad? In me, in my choices.”

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