Erik Wiegardt - 32 Principal Doctrines of the Stoa.pdf

32 Principal

Doctrines of the Stoa

by 

Erik Wiegardt Copyright © 2005 & 200 by by Erik Wiegardt! "ll rights reser#ed! $ords%ith press  san diego  california

C'()E()S

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Physics

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God, the One; Active & Passive Principles; A Dynamic Continuum; Four Elements; Four Categories; Incorporeals;  Eros !he Creative Force; Death; Determinism, Fate, & Causal "e#us; $uman %oul %tructure

Logic

6  Presentations; From 'emory to (eason; !he Criterion o)  !ruth; Katalepsis; !hought; Discourse; %yllogism

Ethics

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 Preconception; Impulse; Appropriation; !he Good; !he *ad; !he Indi))erent; (ight Action; Emotions; Passion; +irtue; isdom; -ustice; Courage; Sophrosyne; !he Goal o) .i)e

Specific References

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General Bibliography

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 Ac/no0ledgment  and appreciation is given to Dr 1eith Camp2ell, Chairman and Pro)essor Emeritus o) the Philosophy Department o) the 3niversity o) %ydney,  )or his help)ul comments and suggestions he i!age on the co"er of this han#boo$ is of the phoeni%& a !ythological bir# of  both 'sian an# (cci#ental c)lt)res o the early Stoics of anti+)ity& the phoeni% represente# rebirth of the ,orl# after perio#ic conflagrations& e/pyrosis he Phoeni% - ,as create# by Eri$ .iegar#t Each ,ing of the phoeni% has 16 feathers

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 Physics / Go#& the (ne Go#& the (ne& the Logos& reason& is contin)o)s in space an# ti!e an# corporeality /t is the acti"ating 0orce per!eating an# organiing inert !atter to create the li"ing  bo#y an# fate of a cos!os ,ith these attrib)tes 1 The Logos& an artistic 0ire& the active principle& creates as it e%pan#s  per"a#ing inert !atter& the passive principle& an# #efining e%istence as an e"ol"ing& #yna!ic process Logos is the Se!inal Reason of creation& the  past& present& an# f)t)re of the cos!os e%isting in potential at the  beginning )st as the apple see# contains the intelligence to gro, into a tree& so #oes the )ni"erse e"ol"e fro! the see# of its intelligence at birth 2 Pneuma& 'ir& the 4i"ine Breath that enters& #efines& an# r)les inert !atter&  pro#)ces an internal tension 5tonos4 by !o"ing fro! the center of an obect to its s)rface& then ret)rning to its center again Pne)!a is the .orl# So)l that per"a#es an# #irects the cos!os )st as it per"a#es an# #irects a !aterial bo#y ,ith a h)!an so)l 5pneuma psychi/on7 e%ten#ing a spar$ of #i"ine reason& the Logos& to h)!an $in#

// 'cti"e  Passi"e Principles .orl# So)l& the acti"e principle 5to poioun7& an# inert !atter& the passi"e principle 5to paschon7& are both corporeal bo#ies that occ)py space an# are ca)sally efficient .hen the acti"e principle enters the passi"e principle& each bo#y occ)pies the sa!e space by total blen#ing 5crasis7& )st as ,ine is totally blen#e# in ,ater Stoicis! is  both a physicalist an# "italist philosophy Bo#ies can be #o!inate# by either  principle the !ore the acti"e principle #o!inates a bo#y& the !ore rational an# #i"ine9 the !ore the passi"e principle #o!inates& the less rational an# #i"ine

/// ' 4yna!ic :ontin))! Go# an# !atter& opposite principles of acti"e an# passi"e are )nite# into (ne& a contin))! ,itho)t in#epen#ent parts& fl)i#& an# in a state of beco!ing /t is a close# syste!& a spherical bo#y e%isting as an islan# in an infinite sea of "oi#& a cos!os fee#ing an# gro,ing o)t of itself& !a#e )p of i!perfect an# inco!plete  parts in !)t)al e%change an# #epen#ency ,ith each other to create the perfect ,hole (n the Stoic contin))! there is a #yna!ic interaction of forces ,here ti!e is inseparably bo)n# to e"ents as an inter"al of cos!ic !otion& beginning an# en#ing ,ith the life of the )ni"erse

/; 0o)r Ele!ents Stoics #isting)ish bet,een the Principles an# the Ele!ents he fo)r ele!ents are Earth  .ater& 'ir  0ire Earth  .ater are hea"y ele!ents #o!inate# by the Passi"e Principle9 'ir  0ire are light ele!ents #o!inate# by the 'cti"e Principle (rganic bo#ies are #isting)ishe# fro! inorganic bo#ies by the co!position of the acti"e ele!ents that ani!ate the!

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; 0o)r :ategories %cala naturae& a physical contin))! ,here each category is increasingly specific an# co!ple% an# incl)#es the category before it hat is& category fo)r b)il#s on category three& ,hich b)il#s on category t,o& ,hich is b)ilt )pon category one he 0o)r :ategories are  1 S)bstrat)! shapeless !atter before it is per!eate# by the Pne)!a  2 ,ay !otion Pne)!a !otion begins at the center of the obect& si!)ltaneo)sly !o"ing to the s)rface an# bac$ again pro#)cing an internal tension& tonos, that creates the cohesi"e state  b7 (rganic ?at)re = he#is & phusis Bo#ies that gro, an# repro#)ce b)t ha"e no apparent cogniti"e ability or so)l c7  ?on>rational ani!als = he#is, phusis, & psuche 5so)l7 'ni!als ,ith i!p)lse an# perception b)t not reason #7 Rational ani!als 5h)!an7 = he#is, phusis, psuche, & .ogos 5reason7 Reason is a collection of conceptions an# preconceptions gra#)ally acc)!)late# fro! birth an# for!e# in the !anner of internal speech& the lang)age of tho)ght @ Relati"e State e%ternal relationships bet,een any t,o bo#ies an# internal changes ta$ing place ,ithin a bo#y& thereby changing that relationship 5eg& Aan has a heart attac$ an# leans against a tree for s)pport Aan #ies& falls to the gro)n#& #isintegrates& an# the tree )ses !an for no)rish!ent7

;/ /ncorporeals ' #istinction is !a#e bet,een the corporeal an# incorporeal 5le/ta& "oi#& place& an# ti!e7 (nly corporeal bo#ies e%ist9 the incorporeal s)bsists he test of ,hat is corporeal an# incorporeal is that only a bo#y& that ,hich e%ists& can act an# be acte# )pon 1  .e/ton the !eaning of a ,or# ' spo$en ,or# e%ists as a bo#y of "ibrating air9 a ,ritten ,or# e%ists as a sy!bol acting on a s)rface s)ch as a piece of  paper9 b)t the !eaning of a ,or# is incorporeal 5see /;7 2 ;oi# infinite in e"ery #irection& the "oi# begins at the e#ge of the cos!os here is no "oi# ,ithin the cos!os 3 Place the place a bo#y occ)pies is incorporeal @ i!e only the present is real& an# it is co!prise# of the past an# f)t)re i!e is contin)o)s& ,itho)t in#epen#ent e%istence& an# is rationally #i"i#e# into parts& s)ch as past an# f)t)re& to )n#erstan# the !o"e!ent of the corporeal

;// Eros he :reati"e 0orce Eros& ,hat the ancient Gree$s calle# the Go# of lo"e& is the creati"e force that )nifies opposites& the !ale an# fe!ale as acti"e an# passi"e principles of e%istence 'll li"ing things percei"e this pheno!enon fro! their o,n perspecti"e accor#ing to their ability to )n#erstan# an# participate in it Life is create#& n)rt)re#& an# recreate# by ,hat ,e e%perience as an# ha"e na!e#  .ove 's a physical !anifestation an# #ri"e of ?at)re it is as necessary as eating& sleeping& gro,th& an# #issol)tion Beca)se h)!an beings are rational creat)res ,e can concei"e of lo"e in

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its p)rest for! lo"e ,itho)t attach!ent or reference to any person& place or thing .e can also e%perience s)ch lo"e an# !e#itate an# act )pon it

;/// 4eath Cosmic Death Early Stoics follo,e# the Ceraclitean concept of a cos!os that ,as  perio#ically #estroye# by the p)rifying fire of Logos 5e/pyrosis7& then reborn again an# again he !ythical phoeni% ,as a co!!only )se# !etaphor for this  pheno!enon of rising fro! the ashes of fiery self>#estr)ction 'n# by this rec)rring e"ent& the cos!os ,as ne"er create#& ne"er #estroye#& al,ays ,as an# al,ays ,ill  be eternal an# #i"ine .hen the )ni"erse ,as b)rne# a,ay& the only thing re!aining of the .orl# So)l ,as P)re So)l Later Stoics& s)ch as Panaeti)s an# Posi#oni)s& reecte# both e/pyrosis an# in#i"i#)al i!!ortality Human Death .hen the t,o bo#ies of the acti"e an# passi"e principles are totally  blen#e#& they retain their in#i"i#)al properties an# can be separate# at #eath he h)!an so)l& pneuma psychi/on& loosens its tension an# separates fro! the !ortal  bo#y at #eath 'fter lea"ing the !aterial behin#& it e"ent)ally !erges ,ith the .orl# So)l& sooner or later& #epen#ing on #iffering opinions So!e Stoics belie"e the h)!an so)l ret)rns to the .orl# So)l right a,ay9 so!e belie"e the so)ls of the ,ise are ca)ght )p ,ith the conflagration& e/pyrosis& at the en# of the c)rrent cycle of the )ni"erse (n one thing all Stoics agree& there is no hea"en or hell

/ 4eter!inis!& 0ate&  :a)sal ?e%)s he proof of the e%istence of ca)se is in the or#ere# appearance of all effects a tree  pro#)ces a tree& a !an pro#)ces a !an& an# s)!!er follo,s spring he co)rse of the )ni"erse is pre#eter!ine# by a chain of ca)ses contin)o)s thro)gh ti!e an# space 0ree ,ill is the appearance of conscio)s participation in a #eter!ine# chain of !)ltiple e"ents 0ree ,ill is attit)#e& best e%e!plifie# by :hrysipp)sD story of a #og tie# to the !o"ing cart of #estiny he #og can rebel& t,isting an# t)rning ho,e"er it ,ill9 or& it can trot along happily behin# the cart Either ,ay it ,ill be co!pelle# to go in the #irection fate has chosen

 C)!an So)l Str)ct)re he str)ct)re of the pneuma psychi/on is !a#e )p of eight parts or strea!s the fi"e senses& pl)s the fac)lties of repro#)ction& speech& an# co!!an# = the hegemoni/on Stoics belie"e that the fi"e senses& pl)s repro#)ction an# speech& are e%tensions of the hegemoni/on& the co!!an# center they belie"e# ,as locate# in the chest& the heart 'll cogniti"e f)nctions ta$e place in the co!!an# center as a t,o>,ay syste!& fro! center to s)rface an# bac$ again he pne)!a of the so)l begins in the heart& the first f)nctioning organ of the infant bo#y& ,ith all other fac)lties !at)ring at later #ates as the person reaches a#)lthoo# he relationship of the co!!an# fac)lty to the other fac)lties is so!eti!es co!pare# to the hea# of an octop)s to its ar!s& a tree to its branches& or a spi#er interpreting "ibrations #irecte# to the center of its ,eb he co!!an# fac)lty itself has fo)r essential abilities presentation& i!p)lse& assent& an# reason& the Logos

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 .ogic / Presentations 0or Stoics& logic is the science of Logos an# incl)#es both speech an# reason 's a )ni+)e spar$ of the #i"ine Logos& the pne)!a>so)l of the h)!an chil# begins ,ith innate str)ct)re an# pre#ispositions b)t ,itho)t concept)al content& a blan$ sheet& ta2ula rasa .ith ti!e& the chil# is e%pose# to !any sensory i!pressions& calle#  presentations 5 phantasia7 Feno intro#)ce# the i#ea of a presentation as an i!pression on the so)l :leanthes li$ene# these presentations to the i!pression a signet ring !a$es ,hen presse# into hot ,a% :hrysipp)s #isagree# an# sai# that if the so)l ,ere li$e ,a%& the presentations ,o)l# be obliterate# ,ith each s)ccee#ing i!pression .hat he propose# ,as that i!pressions on the so)l ,ere li$e so)n# ,a"es on air& not ,a%& an# that the pne)!a>so)l is capable of recei"ing !any i!pressions si!)ltaneo)sly an# se+)entially ,itho)t eli!inating earlier i!pressions& b)t ,ith each ne, i!pression the so)l is !o#ifie# an# changes its con#ition /n a##ition to real>obect sensory presentations& there are i!aginary  presentations 5 phantasti/on7 = #rea!s& fantasies& hall)cinations = ,hich are  pro#)ce# by an internal !anip)lation of the !ental content of pre"io)sly store#  presentations 5phantasti/on fro! a collection of phantasiai4

// 0ro! Ae!ory to Reason Presentations are store#& beco!ing ,hat ,e $no, as !e!ories 's the chil# !at)res& there is a gra#)al acc)!)lation of real an# i!aginary presentations in the co!!an# center 5hegemoni/on7& ,hich the pne)!a>so)l organies into gro)ps or collections accor#ing to fa!ilies of si!ilarity his ,e $no, as e%perience 'n e%a!ple of a fa!ily of si!ilarity !ay be a collection of all the #ifferent $in#s of #ogs one has seen& hear#& s!elle#& felt& an# other,ise e%perience# in oneDs life hese collections of li$e presentations :hrysipp)s calle# common notions hese collections of !e!ories increase in +)antity an# +)ality as the chil# beco!es an e%perience# a#)lt& pro"i#ing a basis )pon ,hich the in#i"i#)al !a$es )#g!ents abo)t the tr)th or falsity of each ne, presentation recei"e# thro)gho)t the co)rse of that life hese )#g!ents ,e $no, as reason& ,hich is apparent in a chil# by the age of se"en an# f)lly #e"elope# by the age of fo)rteen

/// he :riterion of r)th /t is the ,or$ of the r)ling center of the pne)!a>so)l& the  hegemoni/on& to #iscern ,hich presentations are real or i!aginary an# ,hich are tr)e or false /t #oes this by co!paring the i!!e#iate presentation ,ith its co!!on notions or collections of li$e presentations e%perience# in the past he Chie) Criterion o) !ruth& then& is the co!!on notion& an# the co!!on notion is a collection of li$e presentations By ha"ing a co!!on notion ,ith ,hich one can co!pare to the i!!e#iate  presentation& one can anticipate ,hat is its nat)re an# can gi"e assent to its legiti!acy or tr)th /f one #oes not ha"e a co!!on notion to ser"e as a g)i#e in  )#ging a presentation& one has )ncertainty an# sho)l# ,ithhol# assent

/; 1atalepsis he !ental acti"ity generate# by a presentation is a physical e"ent of fo)r #istinct stages 517 Presentation& 527 'ssent& 537 'pprehension& an# 5@7 Kno,le#ge 'fter the Presentation there is 'ssent& a !o#ification of the pne)!a>so)l ,hich the hegemoni/on i#entifies on the basis of a co!!on notion& the criterion of tr)th& the

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collections of li$e e%periences acc)!)late# by !e!ory 'pprehension is the cognition of the Presentation& the /atalepsis& a grasping of the Presentation by the hegemoni/on 'ccor#ing to the early Stoics& Kno,le#ge is tr)e )n#erstan#ing an# is possesse# by none b)t the ,ise Zeno’s Presentation Teaching Method 'ccor#ing to :icero& Feno )se# to ill)strate the concept of the Presentation by hol#ing )p his han# ,ith o)tstretche# fingers9 ,hen he bent his fingers a little& that ,as 'ssent9 ,hen he !a#e a fist& that ,as 'pprehension9 an# ,hen he graspe# that fist tightly ,ith his other han#& that ,as Kno,le#ge& possesse# by none b)t the ,ise

; ho)ght Presentations are either rational or non>rational Stoics belie"e that only h)!an  beings are capable of rational presentation& an# this ,e call tho)ght 5noesis7 ho)ghts are also corporeal& or physical states of the pne)!a>so)l& ,hich ha"e the str)ct)re of lang)age Lang)age is the !e#i)! that preser"es an# represents o)r $no,le#ge& an# e"ery e%perience ,e ha"e is !e#iate# by lang)age ho)ght is lang)age ho)ght is #i"i#e# into three parts ,hich are connecte# to one another 517 the Sign& 527 the Significate& an# 537 the 4enotation he Sign is the spo$en ,or#& ,hich can be spo$en either silently to oneself as an internal !o"e!ent of the  pne)!a& or an e%ternal so)n#& a !aterial "ibration of air9 the Significate is the !eaning 5le/ton7 of that ,or#& ,hich is incorporeal an# #oes not ha"e a separate  bo#y& beca)se it s)bsists as !eaning connecte# to the Sign an# 4enotation parts of tho)ght9 the 4enotation is the act)al !aterial to ,hich the Sign an# Significate refer 0or e%a!ple& ,hen / see a #og 5the Presentation7& an# say the ,or#& #og&D this is the Sign9 ,hat #og as a concept !eans is the Significate9 an#& the act)al #og& a real !aterial obect& is the 4enotation

;/ 4isco)rse .hen / see a #og an#  say the ,or#& #og&D /D! !a$ing a so)n# ,hich !eans a real #og .hereas 'ristotle tho)ght !eaning& the Significate& ,as i#entical ,ith its "erbal e%pression& the Sign& the Stoics belie"e# it to be separate& ,hich can be ill)strate# by the rather co!!on occ)rrence of a slip of the tong)e ,hen one says so!ething they #onDt !ean o f)lly )n#erstan# the !eaning of ,or#s in tho)ght an# speech re+)ires they be analye# ,ithin the conte%t of #isco)rse& their parts of speech Stoics are cre#ite# ,ith na!ing the parts of speech& as ,ell as the cases of no)ns an# tenses of "erbs

;// Syllogis! /n a##ition to the str)ct)re of lang)age an# the relationship of ,or#s to things& the science of logic is concerne# ,ith ,hat constit)tes "ali# for!s of reasoning :hrysipp)s #e"elope# fi"e basic for!s of reasoning connecting not ter!s b)t  propositions& as e%e!plifie# by the typical Stoic syllogis! H/f the s)n is shining& it is #ay9 b)t the s)n is shining9 therefore it is #ayI he fi"e basic for!s of syllogis! #e"elope# by :hrysipp)s are 1 /f s& # B)t s herefore # 2 /f s& # B)t not # herefore ?ot s 3 ?ot both s an# # B)t s herefore ?ot # @ Either s or # B)t s herefore ?ot #  Either s or # B)t not s herefore # 4)e to the highly technical an# s)btle nat)re of Stoic logic& no f)rther atte!pts to synthesie it ,ill be !a#e& e%cept to point o)t that as a s)bect the syllogis!s of the Stoa& principally of :hrysipp)s& ,ere !is)n#erstoo#& #isparage#& an#Jor largely

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ignore# for !ore than 2& years )ntil the !i#>t,entieth cent)ry ,hen it ,as !ore f)lly )n#erstoo# an# beca!e the lea#ing school in the #e"elop!ent of for!al logic

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 Ethics ;/// Preconception he 4octrine of Preconception 5 prolepsis7 recognies that altho)gh the h)!an infant is a blan$ sheet& ta2ula rasa& at birth& it has a n)!ber of preconceptions or innate #ispositions to,ar#s for!ing certain $in#s of concepts he greatest of the  preconception i!p)lses are those t,o that enco)rage the for!ation of a concept of Go# an# of the Goo#

/ /!p)lse /!p)lse is the !o"e!ent of the so)l to,ar# or a,ay fro! so!ething accor#ing to ,hether it appears to be beneficial or har!f)l 'll li"ing ani!als are sp)rre# to action by i!p)lse ()r first i!p)lse is not to see$ pleas)re& as the Epic)reans  belie"e& b)t to see$ that ,hich is !ost fitting for o)r s)r"i"al Pleas)re is inci#ental to this pri!ary i!p)lse /t is nat)ral for h)!an chil#ren an# other ani!als to li"e by the pri!ary i!p)lse& ,hich ,e call instinct& ,hich non>rational creat)res ,ill li"e  by all their li"es B)t ,hen the h)!an chil# !at)res& presentations are e%a!ine# by reason& an# the i!p)lse i!!e#iately follo,ing presentation only contin)es to e%ist ,hen there is assent ' bir# ,ho sees a ,or! ,ill i!!e#iately pic$ it )p /!p)lse follo,s presentation ' s!all chil# !ay #o the sa!e& b)t ,ith e%perience ,ill learn that the ,or! is of no )se to its personal ,ell being h)s& ,hereas the bir# ,ill  pic$ )p the ,or! all its life& the h)!an chil# changes& an# in a fe, years the  presentation of a ,or! no longer elicits the response of an i!p)lse to pic$ it )p he reasoning so)l #oes not assent to the presentation ?o i!p)lse& no action

 'ppropriation 5oi/eiosis7 here are t,o stages of i!p)lse beginning in o)r relationship ,ith o)rsel"es& follo,e# by o)r relationship to others he #earest thing each li"ing thing $no,s is its o,n self& an# the pri!ary i!p)lse fro! birth on,ar# is self preser"ation Co, co)l# ?at)re be bene"olent or e"en s)r"i"e if it create# life for!s that felt alien to their in#i"i#)al sel"esM ?at)re create# the !ost basic i!p)lse of all life for!s to ha"e an affinity to the self& to see$ that ,hich is appropriate to the s)r"i"al of this self& an# to a"oi# that ,hich threatens its s)r"i"al B)t& as reason an# socialiation #e"elop in the h)!an self& so too #o o)r relationships to other sel"es& an# ,e co!e to $no, there are ti!es ,hen "irt)o)s acts& s)ch as #)ty an# altr)is!& !ay be the only goo#& e"en ,hen #etri!ental to self>preser"ation he nat)ral affinity ,e feel to o)r self& spanning the t,o stages of i!p)lse& fro! self>preser"ation to other  preser"ation& is the 4octrine of 'ppropriation 5oi/eiosis7

/ he Goo# C)!an e%cellence is !oral e%cellence he ,ise !an ,ill al,ays #o ,hat is right& ,hat is right is ,hat is goo#& ,hat is goo# is ,hat is "irt)o)s& an# therefore the ,ise !an is the "irt)o)s !an here are fo)r car#inal "irt)es ,is#o!& )stice& co)rage& an# #ecor)! hese "irt)es are the goo# 5 agathon7& the only goo#& an# their achie"e!ent is the goo# or e%cellence of the ,ise !an& the philosopher Aoral

8

e%cellence is the perfection of "irt)e 5arete7& ,hich the ,ise !an c)lti"ates as an art& the art of li"ing Beca)se the perfection of "irt)e is the ,or$ of the ,ise& only the ,ise tr)ly $no, "irt)e 'n#& beca)se "irt)e is the only goo#& it alone is s)fficient for happiness 5eudaimonia7 'll those things ,hich people co!!only call goo# 5eg& health& ,ealth& an# po,erf)l position7 !ay be preferre# ,hen co!pare# to their opposites 5sic$ness& po"erty& an# ser"it)#e7& b)t ,hen co!pare# to "irt)e they are !atters of in#ifference (nly that ,hich is goo# an# can ne"er be )se# for )n#)e gain an# i!!oral p)rposes +)alifies )ne+)i"ocally as goo# (nly the "irt)es are goo# in e"ery sit)ation an# on e"ery occasion& an# therefore +)alify for the na!e that !)st al,ays be honorable& the Goo#

// he Ba# .hat ,e co!!only call ba# 5/a/on7 is not really ba# Sic$ness& po"erty& an# e%ile are !atters of in#ifference to the ,ise E"en #eath& beca)se it is the ine"itable an# nat)ral process of change& is neither goo# nor ba# an# !)st be a !atter of in#ifference here is no e"il in ?at)re& only in h)!an beings ,ho li"e ,itho)t "irt)e )st as "irt)e is the only goo#& so it is that the acts of persons ,ho are lac$ing in "irt)e are the only so)rces of e"il in this ,orl#

/// he /n#ifferent 'll those things ,e commonly call goo# or ba# 5see abo"e7 are neither goo# nor ba# an# are only in#ifferent (nly "irt)e is goo#& an# only the lac$ of "irt)e is ba# Co,e"er& Stoics #o recognie that e"en those things that are in#ifferent can ha"e "al)e to the flo)rishing of a h)!an life h)s& there are so!e in#ifferent things that ha"e "al)e an# !ay be preferre#& s)ch as health& ,ealth& an# po,erf)l position9 there are so!e things that are ,itho)t "al)e an# not preferre#& s)ch as sic$ness&  po"erty& an# ser"it)#e9 an#& there are so!e things that are absol)tely in#ifferent& the tri"ial& s)ch as ,hether to ,ear a bl)e or re# nec$tie& or go to a :hinese or /talian resta)rant for #inner he ,ise $no, that a!ong those things ,hich are in#ifferent an# preferre#& regar#less of ,hether or not one achie"es s)ch goals& is a !atter of in#ifference 0or e%a!ple& one !ay choose to be healthy an# ,or$ to i!pro"e oneDs health& b)t ,hether or not goo# health is achie"e# is neither goo# nor ba# an# !ay  be s)bect to e%ternal !atters o"er ,hich one has no control

/; Right 'ction he ,ise $no, it is ho, one ai!s the bo, an# arro, in life& not ,hether one hits the target& that tr)ly !atters 'n#& ho, one goes abo)t achie"ing those things that ha"e "al)e an# are appropriate to oneDs nat)re is ,hat the Stoic calls right action Right action& then& !eans )sing rational choice an# action consistent ,ith ,is#o!&  )stice& co)rage& an# #ecor)! to obtain those things that ha"e "al)e& an# are th)s  preferre#& an# to a"oi# those things ,itho)t "al)e an# not preferre# he reg)lar e%ercise of rational choice an# "irt)o)s acts& right action& is a $ey to )n#erstan#ing the StoicDs enco)rage!ent of all to beco!e acti"e in ,orl# affairs Still& it !)st al,ays be re!e!bere# that it is the right action an# not the attain!ent of ,hat one  p)rs)es that is the tr)e goo#

; E!otions he e!otions are )#g!ents& an# this is the !ost f)n#a!ental 4octrine of E!otions E!otion #oes not follo, )#g!ent9 an e!otion is a )#g!ent Stoics #o not  belie"e ,ith Plato that the so)l is #i"i#e# against itself into rational an# irrational parts ,here the irrational& sy!bolie# by ,il# beasts& contin)ally threatens to o"erco!e the rational he h)!an so)l is all reason ,ith !any

N

f)nctions /n )#g!ents& the hegemoni/on of the so)l is reasoning that presentations are either tr)e& false& or )ncertain ' )#g!ent is an e!otional )#g!ent ,hen it is a false )#g!ent E!otional )#g!ents are false )#g!ents abo)t ,hat is goo# an#  ba#9 false )#g!ents abo)t ,hat is goo# or ba# infla!e the i!p)lse of the so)l to e%cessi"e action 's :hrysipp)s sai#& )nli$e the stea#y gait of a ,ise so)l reg)late#  by reasonDs tr)e )#g!ents& ,hen the ignorant so)l !a$es a false an#& therefore& e!otional )#g!ent& the stea#y gait l)rches for,ar# .hen nor!al& healthy i!p)lses beco!e e%cessi"e& the so)l beco!es li$e a !an r)nning #o,n hill& )nable to stop on co!!an#

;/ Passion 'n e!otional )#g!ent is a false )#g!ent an# is therefore contrary to reason 'ny  )#g!ent contrary to reason is contrary to ?at)re an# cannot be appropriate People co!!only an# habit)ally !a$e false )#g!ents abo)t !atters of in#ifference 's ,e sa, abo"e& in the practice of right action& one atten#s the !anner in ,hich the  bo, is hel# an# the arro, is #ra,n an# ai!e# = ,itho)t regar# to achie"ing the goal B)t ,hen oneDs heart an# !in# are set on achie"ing the goal& the fr)stration in not achie"ing that goal can gi"e rise to a pre#isposition to the false )#g!ents of e!otion /t is nat)ral an# therefore proper to e%perience all !anner of e!otions& b)t it is not nat)ral or proper to hol# on to e!otions abo)t those things o"er ,hich ,e ha"e no control S)ch e!otional )#g!ents are the psychic #ist)rbance calle# passionD 5 pathos7 he fo)r general passions are #istress& fear& appetite& an#  pleas)re

he 0o)r ?egati"e Passions 0alse )#g!ents

Present 5'ction of the So)l7

0)t)re 5'ction of the So)l7

 = abo)t ,hat is Goo#

Pleas)re 5Elation7

'ppetite 5S,elling7

 = abo)t ,hat is Ba#

4istress 5:ontraction7

0ear  5Shrin$ing7

Beca)se all acti"ities of the hegemoni/on are corporeal& false )#g!ents abo)t ,hat is goo# ca)se the so)l to e%pan#& ,hile false )#g!ents abo)t ,hat is ba# ca)se the so)l to contract or shrin$ .hen )#g!ents are contrary to reason they are contrary to ?at)re& an# ,hate"er is contrary to ?at)re !)st be re!o"e# o re!o"e a  )#g!ent contrary to ?at)re re+)ires that one re!o"e the ca)se of the false  )#g!ent& an# the ca)se of the false )#g!ent is ignorance o re!o"e the ca)se of false )#g!ent re+)ires an )n#erstan#ing of ,hat things are tr)ly goo#& ,hat are  ba#& an# ,hat are in#ifferent

he hree Goo# Passions r)e )#g!ents

Present

0)t)re

 = abo)t ,hat is Goo#

oy

.ish

 = abo)t ,hat is Ba#

****

:a)tion

's is the case ,ith the polarity of tr)e an# false& the opposite of #ist)rbance of the  passions are the serene an# reasonable actions of the so)l in the goo# states& also $no,n as the goo# passions oy is the opposite of pleas)re .ish& also felt as $in#liness an# content!ent& is the opposite of 'ppetite :a)tion& also felt as respect&

1

is the opposite of 0ear here is no goo# state in#icate# as the opposite of #istress 5****7& beca)se #istress is a false )#g!ent abo)t the present& ,hich for the ,ise is not possible he ,ise )n#erstan# ,hat things are in o)r po,er an# ,hat things are not in o)r po,er (nly "irt)e is in o)r po,er& an# beca)se it is al,ays in o)r po,er to respon# "irt)o)sly& there can be nothing ba# in the present

;// ;irt)e he "irt)es are the goo#& an# they are )nifie# hey are one S)ch a thing is  possible in li$e !anner as a poet& a far!er& an# a states!an can all be one an# the sa!e person o ha"e one "irt)e is to ha"e the! all9 to lac$ one "irt)e is to lac$ the! all ;irt)e is the perfection of reason 's the so)l is reason itself& all "irt)es  belong to reason& an# the ?at)re of that reason is $no,le#ge h)s& all "irt)es are !anifestations of $no,le#ge& an# the lac$ of $no,le#ge& or ignorance& is the ca)se of the lac$ of "irt)e& ,hich is "ice& or e"il All virtues are attri2utes o) the )irst cardinal virtue, 0isdom

;/// .is#o! .is#o! is the $no,le#ge of ,hat is goo# or ba# or neither Stoics often e+)ate ,is#o! ,ith pr)#ence& ,hich is the practical e%ercise of ,is#o! hin$ing ahea# an# ,eighing the li$ely conse+)ences of oneOs actions& then applying $no,le#ge to the #ecision>!a$ing process is ,is#o! in action :hoosing those things in agree!ent ,ith ?at)re rather than against ?at)re is the e%pression of reason& the  practice of ,is#o!& an# the e%ercise of pr)#ence (nly one ,ith perfect ,is#o! can $no, the perfection of "irt)e& an# s)ch !oral goo#ness is the i#eal of ,is#o! 'ccor#ing to Feno& the ,ise !an is attracte# to "irt)e ,hile the fool is attracte# to "ice& ,hich is ignorance of ,hat is goo#& or ba#& or neither )st as thro)gh the so)l the li"ing co!es into being& so too fro! the practice of ,is#o! #oes the ,ise co!e into being o be ,ise& one !)st $no, the ,orl# an# the self& contin)ally separating the tr)e fro! the false& the real fro! the ill)sion& an# then li"e accor#ingly

/ )stice )stice is the $no,le#ge of ho, things are to be #istrib)te# )stice begins in h)!an $in#Ds social instinct& strengthening the bon#s of society by bene"olent acts an# ,ea$ening the sa!e bon#s by acts ,hich are in)rio)s to anotherDs fa!ily& frien#s& property& or person )stice in o)r #ealings ,ith others ta$es into acco)nt the fairness of each in#i"i#)alDs interest ,hen !eas)re# against e"ery other interest in the pre"ention of har! an# in the #istrib)tion of benefit

 :o)rage :o)rage is the $no,le#ge of ,hat things are to be confronte# :o)rage begins ,ith  personal a!bition& the #esire for greatness in the perfor!ance of )sef)l actions note# for their #iffic)lty or #anger he t,o attrib)tes of co)rage are bra"ery an#  bol#ness Bra"ery is not the lac$ of fear b)t the !anage!ent of it Bol#ness is o"erco!ing the te!erity that restricts o)r a!bitions an# e%pan#s o)r "ision of ,hat things are possible he perfection of co)rage is in facing ,hat ,e fear an#  beco!ing !asters of it

/ %ophrosyne %ophrosyne has no English e+)i"alent b)t closely rese!bles the Latin ,or# decorum 4ecor)! is the $no,le#ge of self>control an# ho, to be stea#fast /t is the reg)lation of all of o)r appetites& e!otions& an# #esires Reason an# e%perience teach )s ,hat things ,e !anage best ,ith !o#eration an# ,hat things ,e !anage

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 best ,ith abstinence ' rational person )ses reason to #irect an# control the appetites as ,ell as the #e"elop!ent of a #ignifie# propriety or noble bearing in appearance& speech& an# !anners

// he Goal of Life he goal of life is to li"e in agree!ent ,ith ?at)re ?at)re create# life so that the #earest thing to each creat)re is its o,n constit)tion h)s& the Pri!ary /!p)lse of all life is self>preser"ation& see$ing the beneficial an# a"oi#ing the har!f)l accor#ing to the special re+)ire!ents of each constit)tion /t is nat)ral for s!all chil#ren an# other sentient creat)res to li"e by non>rational i!p)lses& ,hich ,e $no, as instinct& b)t ,ith !at)rity it then beco!es nat)ral for h)!an beings to li"e accor#ing to their highest fac)lty& reason ' h)!an being ,ho li"es in agree!ent ,ith ?at)re li"es in agree!ent ,ith reason& beca)se the so)l is reason itself& the Logos he nat)re of that reason beco!es for )s a $no,le#ge of ,hat things are tr)ly goo#& ,hat are ba#& an# ,hat are in#ifferent (nly the "irt)es are al,ays a  benefit to )s an#& therefore& tr)ly goo# he perfection of reason is the perfection of "irt)e& h)!an e%cellence is !oral e%cellence& an# the ,or$ of perfection is s)fficient for happiness 5eudaimonia7 his is ,hat is !eant by li"ing in agree!ent ,ith ?at)re& o)r nat)re an# all ?at)re& ,hich is the final goal of life

* * * *

Specific References for the Principal 4octrines See General Bibliography belo, for boo$ title an# p)blishing infor!ation /

// /// /; ; 1 ;/ ;//

;/// /  / // ///

Baltly& pp 3>@9 :oplestone& pp 388>8N9 Go)l#& pp NN>129 Long& pp 18& 1@>@& 12>69 R)barth& pp 3>9 Sa!b)rs$y& pp 36>39 San#bach& pp 2>3& 8 /bi# Long& pp 1>89 R)barth& p @9 Sa!b)rs$y& pp N>16 Long& pp 12& 169 R)barth& p 39 San#bach& pp 1>2 Go)l#& pp 13>19 Long& pp 16>9 Aates& p 189 Sa!b)rs$y& pp 1>2& 1>1 /n,oo#  Gerson& pp 16>1 //>28>@@Q9 Long& pp 132& 138& 161 n1 ' ne, #octrine ,ritten by Eri$ .iegar#t in 28 that !ore closely follo,s the tra#ition of the Early Stoa 5see Kathy L Gaca& HEarly Stoic Eros&I  Apeiron -ournal )or Ancient Philosophy, ;ol 33& ?o 3& 2& pp 2> 387 in contrast ,ith the #eliberate repression of Eros in the Ro!an Stoa 5see .illia! ( Stephens& HEpictet)s on Stoic Lo"e&I O#)ord %tudies in  Ancient Philosophy& ;ol /;& 1NN6& pp 1N> 217 'lso see Ca#ot& pp 23>1 Go)l#& pp 33& 123>29 Long& pp 168& 213 n29 R)barth& p 9 Sa!b)rs$y&  pp 11>16& 16f9 San#bach& pp 8>N Baltly& pp >69 Go)l#& pp 13>29 Long& pp 163>& 1N8>N9 San#bach&  pp 8>N1 Go)l#& pp 12N>319 Long& pp 11>89 R)barth& pp > :oplestone& p 3869 Go)l#& pp 31& 3>N9 Long& pp 126>9 R)barth& pp >89 San#bach& pp N>1 Go)l#& pp N>69 Long& p 12@9 San#bach& pp 8N>N1 Baltly& pp >89 Go)l#& pp 61>69 Long& pp 12>N9 Aates& pp 33>369

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R)barth& p 89 San#bach& pp 8>8 /; Go)l#& pp 3>N9 Long& pp 126>9 R)barth& pp >89 San#bach& pp 86>8N ; Baltly& pp 6>9 Long& pp 13>89 Aates& pp 11>1N9 R)barth& p 89 San#bach& pp N6>N ;/ Go)l#& p 6N9 Long& p 1389 Aates& p 19 San#bach& pp N6>NN ;// Baltly& p 9 Long& pp 13N>@9 Aates& chapter ;& H'rg)!entsI9 San#bach&  p N ;/// Long& p 12@9 R)barth& pp 1>11 / Baltly& p 19 Go)l#& pp 166>169 Long& pp 12>3& 18@>9 R)barth& pp N> 19 San#bach& p 69 Stephens& pp 2>3  /bi#9 Go)l#& pp 16@>669 Long& pp 12& 18>8& 1N19 R)barth& p 19 San#bach& pp 32>39 Stephens& pp 2>3 / /bi#9 Go)l#& pp 33>3@9 Long& pp 18& 1N2>@& 1N>269 R)barth& pp 1>119 San#bach& pp 28>319 Stephens& pp 3>@ // /bi#9 Long& pp 111& 16N& 181>3 /// /bi#9 Long& pp 111& 1N3 /; Baltly& Ata/tos& p N9 Go)l#& pp 1>1N9 Long& pp 1N2>@9 San#bach& pp @>@89 Stephens& pp @> ; Baltly& p 13>1@9 Go)l#& pp 181>1829 Long& pp 26>& 21N9 San#bach& pp N>68 ;/ Baltly& p 1@9 Go)l#& pp 18@>1869 Long& pp 16>89 R)barth& pp 1>129 San#bach& pp N>689 Stephens& pp >6 ;// Go)l#& pp168& 1@& 18>19 Long& pp1N>269 San#bach& pp@1>9 Stephens p@& 6 ;/// :a!pbell& pp 36>3N9 Go)l#& pp 3@& 18& 168& 19 Ki!pel& pp 21& 2N9 Long& ibi#9 San#bach& pp @2& @6 / :a!pbell& pp @>@9 Go)l#& p 19 Long& ibi#9 San#bach& pp @2& 12@  :a!pbell& pp 23>289 Go)l#& p 19 Long& ibi#9 San#bach& pp @2& 12 / :a!pbell& pp 2N>39 Go)l#& p 19 San#bach& pp @2& 12>126 // Baltly& p 1& Ata/tos& p N9 Go)l#& pp 166>169 Long& pp 1N>N9 San#bach& pp 2>N9 Stephens& pp 1>2

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General Bibliography 'rrian& Discourses o) Epictetus, trans  Ciggenson& Roslyn& .alter  Blac$& /nc&  ?& 1N@@ ')reli)s& Aarc)s& 'editations, trans A Staniforth& Peng)in Boo$s& Lon#on& 1N6@ Baltly& 4ir$& %toicism& Stanfor# Encyclope#ia of Philosophy& 2 Bec$er& La,rence :& A "e0 %toicism& Princeton ni"ersity Press& Princeton& ?e, ersey& 1NN8 Bonhoffer& '#olf 0& !he Ethics o) the %toic Epictetus& trans . Stephens& Peter Lang P)blishing& /nc& ?e, or$& 1NN6 :a!pbell& Keith& A %toic Philosophy o) .i)e& Lanha!& ni"ersity Press of '!erica& A4&1N86 :olish& A& Hhe Stoic ra#ition fro! 'nti+)ity to the Early Ai##le 'ges&I / an# //& fro! %tudies in the $istory o) Christian !hought, "ols /; an# ;& C (ber!an 5E#7& E Brill& Lei#en& 1N8 :oplestone& 0re#eric$& A $istory o) Philosophy& ;ol 1& /!age Boo$s& 4o)ble#ay 4ell P)blishing Gro)p& /nc& ?e, or$& 1N62>63

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4iogenes Laerti)s& .ives o) Eminent Philosophers, trans R Cic$s& Loeb :lassical Library& Car"ar# ni"ersity Press& :a!bri#ge& A'& 1NN1 E#elstein& L& !he 'eaning o) %toicism, Car"ar# ni"ersity Press& :a!bri#ge& A'& 1N66 0ran$l& ;& 'an6s %earch )or 'eaning, Poc$et Boo$s& ?e, or$& 1N63 Go)l#& osiah B& !he Philosophy o) Chrysippus& State ni"ersity of ?e, or$ Press& ?e, or$&1N /n,oo#& B& an# Gerson& L& $ellenistic Philosophy& 2n# e#& /n#ianapolis& 1NN Ca#ot& Pierre& !he Inner Citadel & trans A :hase& Car"ar#& 1NN8 Ki!pel& Ben& %toic 'oral Philosophies& Philosophical Library& ?e, or$& 1N8 Long& ' '& $ellentistic Philosophy& 2n# e#& ni"ersity of :alifornia Press& Ber$eley& 1N86 Aates& B& %toic .ogic& ni"ersity of :alifornia Press& Ber$eley& 1N61 Papy& an& -ustus .ipsius& Stanfor# Encyclope#ia of Philosophy& 2@ R)barth& Scott& %toic Philosophy o) 'ind & he /nternet Encyclope#ia of Philosophy& 2 Sa!b)rs$y& S& Physics o) the %toics, Princeton ni"ersity Press& Princeton& ?& 1N8 San#bach& 0& !he %toics, . . ?orton  :o!pany& ?e, or$& 1N Seneca& L& .etters )rom a %toic, trans R :a!pbell& Peng)in Boo$s& Ai##lese%& 1N Stephens& .illia! (& %toic Ethics& he /nternet Encyclope#ia of Philosophy& 2 Sto)gh& :& HStoic 4eter!inis! an# Aoral Responsibility&I in !he %toics, E#&  Rist& ni"ersity of :alifornia Press& Ber$eley& 1N8 ;erbe$e& G& !he Presence o) %toicism in 'edieval !hought & he :atholic ni"ersity of '!erica Press& .ashington 4:& 1N83

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