Stoic gym-nov2021

STOIC
MORALITY
Moral charisma
The moral self
Being true to ourselves
Desires of opinion
Silicon Valley Stoicism
Dealing with stress
THE STOIC
JOURNAL OF THE STOIC GYM
VOLUME 3 ISSUE 11 NOVEMBER 2021

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THE STOIC NOVEMBER 2021
THE STOIC
THE STOIC
Journal of The Stoic Gym
Volume 3 Issue 11
NOVEMBER 2021
© The Stoic Gym, 2021
Published by TheStoicGym.com
Issued free online
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Stoic morality
CHUCK CHAKRAPANI
Morality is said to exude charisma. From
Socrates to Gandhi, people who held no
formal power exuded moral authority and
have attracted people drawn by their moral
charisma.
The morality of a Stoic is based on Stoic
virtues. When we practice the Stoic virtues
– practical wisdom, justice, courage, and
moderation - we practice Stoic morality.
Choosing our role models
But things are never that simple. Most of
the time it is obvious to which direction the
moral compass points. But not always. This
is because just learning the concept is not
enough. As Brittany Polat points out,
learning these prinicples from a reliable
source is important but not enough. The
people we learn from should also be our
role models. If our teachers don’t have
personal moral commitments, neither will
we. When faced with a moral dilemma we
can visualize our teachers: “What would
[our role model] do?”
Balancing our obligations with our
morality
As Stoics, we place little value on externals
such as money, job and the like. But where
does this leave us if we need money or a job
to look after those we are concerned about?
How do we reconcile the virtue of justice
(which includes caring for others) with
ignoring the externals? Meredith Kunz
considers this problem and offers
suggestions as to how to walk this fine line.
In the final analysis, what we can be sure in
offering to others are our trustworthiness,
patience, temperance, cooperativeness, and
to maintain good relations with others.
Placing emphasis on indifferents
A major impediment to Stoic morality is to
ignore virtue but instead concentrate on
indifferents like money and power.
Concentrating on an indifferent like wealth,
while disregarding virtue almost completely,
fails to notice the importance of cultivating
a virtuous character. It falls short because it
focuses on “Stoic” life hacks for the
accumulation of wealth rather than on how
one learns not to make moral errors, says
Kai Whiting.
Irony animated by despair
Irony is a way of looking at life that can
seem vigorous, witty, and subversive, but it
fosters moral disengagement and alienation,
says Sharon Lebell. It militates against
unguarded, open-hearted expressions of
truth. Sincerity is the unsung attitude one
brings to living a truthful life. From the
point of view of irony culture this could
seem vulnerable and uncool but Stoics
know better.
Controlling our desires of opinion
We have desires of need - such as food
when we are hungry and water when we are
thirsty. They can be, and are, easily satisfied.
And then there are desires of needs –
wealth, power, food and drinks that far
exceed our needs. These desires are
insatiable and this is where we, as Stoics,
need to practice moderation.
Also in this issue, Piotr Stankiewicz talks
about dealing with stress from a Stoic
perspective.

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THE STOIC
In this issue...
STOIC MORALITY
BRITTANY POLAT
Moral charisma:The power of virtue 4
KAI WHITING
SiliconValley Stoicism 5
MEREDITH KUNZ
The Stoic struggle:The Stoic self caring for
others 6
THE STOIC GYM
Natural desires vs. Desires of opinion 7
SHARON LEBELL
Being true to ourselves 8
PIOTR STANKIEWICZ
On dealing with stress 9
Stoic every day 10
Stoic fellowships around the world 12

4
BRITTANY POLAT
Brittany Polat, author of Tranquility
Parenting: A Guide to Staying Calm,
Mindful, and Engaged, holds a Ph.D. in
applied linguistics but currently re-
searches and writes about Stoic psy-
chology and philosophy. Brittany's
latest project is Living in Agreement,
where she applies her lifelong interest
in human nature to the discourse and
practice of inner excellence.
Moral charisma: The power of virtue
“So let’s remember, as we look for moral teachers, that while theory is important, so is �nding a person who can inspire inner
transformation.”
What is moral charisma?
We all know what charisma is: that special
charm some people radiate that draws
others to them. But have you ever heard of
moral charisma?
Confucian scholar Philip Ivanhoe, who first
identified this idea in ancient Chinese
ethics, defines moral charisma as “the
natural attraction one feels toward morally
great individuals.” In classical Chinese
philosophy, the traditional term for virtue
(de) implies “a power over others, but one that
paradoxically cannot be used to manipulate others
for one’s own private ends.” - Philip J. Ivanhoe,
Confucian Moral Self Cultivation, 2000)
A magnetic sway
Those who are virtuous exercise a sort of
magnetic sway over other people due to
their moral completeness and their lack of
interest in the usual objects of desire, such
as wealth, fame, and power. They are
charismatic specifically because they do not
want to manipulate others for their own
private ends. They usually have more
cosmic goals in mind.
Examples of moral charisma
Moral charisma has traditionally been
downplayed in Western philosophy in
favour of theoretical investigations of
morality. But that doesn’t mean it’s not
important. Socrates, the father of Western
philosophy, had moral charisma in spades.
Just listen to how Alcibiades describes
Socrates’ influence over him: “Whenever I
hear him speak, I get more ecstatic than the
Corybantes! My heart pounds and tears flood from
my eyes under the spell of his words. I’ve seen him
have the same effect on plenty of others too...” -
Plato,
Symposium.
This description of Socrates highlights the
“personal magic” that so inspired his
friends. In fact, you might say that Socrates’
moral charisma was an essential aspect of
his philosophical persona; he just wouldn’t
have been Socrates without it. The
unsettling effect he had on people drove
some to love him and some to hate him, but
no one could ignore him.
Stoic philosophers also used moral
charisma to great effect in their teaching.
Epictetus said of his teacher, Musonius
Rufus, that “He used to speak in such a way that
each of us, as we sat in front of him, would imagine
that someone must have been informing him of our
faults, since he showed such a sure touch in assessing
our condition, and setting each man’s failings before
our eyes.” - Epictetus, Discourses, 3.23.29.
And Epictetus, in his turn, inspired similar
feelings in his students. In his preface to the
Discourses, Epictetus’ student Arrian wrote,
“When Epictetus was speaking, the listener was
compelled to feel just what Epictetus wanted him to
feel.”
These great moral teachers are great not
because of their theoretical command of
doctrine, but because their moral compass
is so finely calibrated that it can point even
the most wayward student in the right
direction. Their inner vision shines so
brightly – in perfect alignment with their
words and behaviour – that they can light
the way for others.
Learning is more than transmission
For those of us who see philosophy as a
way of life, learning is not merely a
transmission of doctrine but a
communicative event, a personal
interaction, even if it takes place from afar.
So let’s remember, as we look for moral
teachers, that while theory is important, so
is finding a person who can inspire inner
transformation. Choose your teachers and
role models not just for their knowledge,
and certainly not just for their charisma,
but for their personal moral commitment
that will, in turn, lead you to your own.

5
One of the most challenging fans of
Stoicism
For me, Silicon Valley adherents are
perhaps one of the most challenging fans
of Stoicism, precisely because they have a
disproportionate amount of power and
money. Personally, I think a great number
of people get into Stoicism because they
think that it is Silicon Valley’s secret sauce.
Unfortunately, many such people hack their
way into Stoicism not because they want to
improve their character, but because they
really want to be rich and powerful.
Focusing on wealth as an
indifferent
Silicon Valley has a vested interest in
focusing on wealth being a Stoic
“indifferent” (meaning the Stoics held that
it has no bearing on your character) rather
than Stoicism’s cosmopolitan values or
virtue ethics, which has a lot to say about
justice and the avoidance of greed (a Stoic
vice)!
While it’s true that the Stoics never said we
couldn't be wealthy, or powerful (the most
famous Stoic was the Roman Emperor
Marcus Aurelius after all), they also didn’t
say that wealth is something that is
ultimately worth pursuing or hoarding,
especially if it is to the detriment of your
character. Silicon Valley adherents are right
to say “we can be wealthy because wealth is
indifferent”, however, merely focusing on
how to be more resilient for financial gain
or career status is not Stoicism at all.
Zeno of Citium, the founder of Stoic
philosophy, wrote a utopic vision of society
in his Republic, which, unfortunately, only
exists in fragments. The fact that he called it
Republic should tell us something important:
he wasn't particularly interested in what
made a good Stoic individual. What he
really wanted to know was what made a
good Stoic community.
This is not some hidden obscure fact you
really have to dig for; it’s right there in the
title. In short, when we focus on individual
pursuit at the expense of community, we're
going completely against Zeno’s concept of
Stoicism. In his utopia, there is no private
property (oh dear, Silicon Valley!) There is
no money (oh dear, Silicon Valley!) Nobody
takes more than what they need. There is no
need to accumulate beyond the communal
level because, basically, it's a utopic vision
of the wise and the wise don't need to
accumulate on an individual level at all.
They just literally know what they need at
any given moment and they use what they
need.
Money has nothing to do with
virtue
If you have money, a virtuous act is using it
appropriately. Having it or not having it
doesn't have anything to do with virtue at
all. In Stoicism, there is no way of correctly
arguing you are deserving or undeserving
of any quantity of money or power (or lack
thereof). This is because the money in your
bank account or the job opportunities you
are being offered aren’t completely up to
you; they also depend on the thoughts,
actions, and attitudes of other people, all of
which are ultimately beyond your control.
This remains true even if you can claim to
have some influence on the outcome,
simply because you still cannot effectively
make someone’s mind up for them!
Ignoring the cultivation of moral
character
In short, the Silicon Valley framing of
Stoicism falls short precisely because it
emphasises that wealth is an indifferent and
almost completely ignores the importance
of cultivating a virtuous character. It falls
short because it focuses on “Stoic” life
hacks for the accumulation of wealth rather
than on how one learns not to make moral
errors. Again, the ancient Stoics certainly
didn’t ignore indifferents but rather used
them to indicate how they are always
secondary to the one thing worthy of
pursuing – the virtuous character, the only
thing that will enable you to flourish,
regardless of your wealth or social status.
Kai Whiting is a co-author of Being Better: Stoicism
for a World Worth Living In. He is a researcher and
lecturer in sustainability and Stoicism based at
UCLouvain, Belgium. He Tweets @kaiwhiting and is
a co-founder of the WalledGarden.com, a place for Stoic
community, discussions and debates.
“I think a great number of people get into Stoicism because they think that it is Silicon Valley’s secret sauce. Unfortunately,
many such people hack their way into Stoicism not because they want to improve their character, but because they really want
to be rich and powerful.”
Silicon
Valley
Stoicism
KAI WHITING

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“What are tragic stories except descriptions of
people who went after external things that were not
under their control, failed, and as a result, suffered?”
- Epictetus, Discourses, 1.4
Stoic philosophy in the real world
In the ideal world, Stoic life philosophy
would work perfectly. We could liberate
ourselves from “external things” and focus
solely on developing our virtues and our
faculty of choice.
Unfortunately, I live in the real world, and it’s
a lot harder. What Epictetus describes
above sounds simple: Don’t go after things
that are external to you, and you won’t
suffer.
“But what’s external in a world where
we are surrounded by loved ones and by
personal relationships?”
But what’s external in a world where we are
surrounded by loved ones and by personal
relationships? In the “circles of concern” of
my life, I care for my family – my husband,
my two children, as well as my extended
family. I collaborate closely with my
coworkers and develop relationships with
friends, other families, and neighbours in my
community. Beyond that, I care about my
country, people worldwide, and my planet. I
embrace the concept of my caring for these
rings rippling out from my nuclear family all
the way to the entire world, in concentric
circles.
What do we “owe” to each other?
But it’s what we focus on in that caring, and
it’s what we feel we “owe” other people, that
can cause concern, distress, and a desire to
shape externals.
The philosophical question of “what do we
owe each other” fascinates me. What got me
thinking about this was the TV series “The
Good Place.” (If you are interested in how
philosophy is applied to real life, I suggest
you give it a viewing.)
“Only the wise can love”
As Stoics, it is important for us to reconcile
this caring/what we owe others with the
viewpoint of Epictetus. At Stoicon 2021,
Brittany Polat gave a talk about “How Do
Stoics Care,” where she made the point that
“only the wise can love.” Epictetus discusses
that living creators seek to benefit
themselves, and explains:
If I am where my moral self is, in that case alone
will I be the friend, the son, the father that I ought to
be. For then it will benefit me to preserve my
trustworthiness, my sense of shame, my patience, my
temperance, my cooperativeness, and to maintain
good relations with others. - Epictetus, Discourses,
2.22
Circles of concern
This way of thinking connects the “what is
in our control” – that is, our moral self, our
choices, our effort to live up to the best of
what humans can be – with our motivation
– benefitting ourselves and our moral
development – and our circles of concern
outside of ourselves. It tells us that what
should focus on is developing our own inner
strengths in order to be able to fulfill our
roles as excellent humans with others. By
being a “good” person, we can be a “good”
family member, friend, colleague, actor in
the world.
The problem for me boils down to what I
think others expect of me, need from me, or
hope from me that I can’t provide – because
they are externals. I can’t cure an illness or
even improve a grade for my child. I can’t
solve every problem for a coworker or
perfectly navigate every contentious
negotiation. Then the sense of guilt about
my inability to help others sets in and adds
to a feeling of failing at what I “owe” others.
Walking the fine line
But if what I really owe others is my “moral
self” and my role-based care and support,
without any claim to control externals – well,
this can benefit both me and my loved ones.
I aim each day to walk this fine line, despite
the gravitational pulls in so many other
directions.
The Stoic struggle: The moral self caring for others
MEREDITH KUNZ
Meredith Kunz is a Silicon Valley based writer. You can read her blogs at thestoicmom.com and her tweets at
@meredithkunz

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Natural desires vs. Desires of opinion
Natural desires and desires of
opinions
There are two kinds of desires. Desires that
are natural, such as the desire for food when
hungry or the desire for water when thirsty.
And there are desires born of our opinion:
we will be happy if we have so much
money, such and such position, so many
friends, so much sex, and so on. What is the
difference between the two?
Natural desires are satisfied once you fulfil
them. When you eat, you stop being hungry.
When you drink water, you stop being
thirsty. When you have a roof over your
head, you feel protected. Natural desires
have limits so you can fulfil them.
Desires born of your opinion are unlikely
to be satisfied when you fulfil them. An
expensive dress that you so desired and
bought makes you happy. But only for a
while. After a few months, not so much.
You get the promotion you desired, you are
happy for a while, but soon enough you will
be looking for the next promotion. Those
who desire a million dollars and get it will
be looking for the next million, and those
who desire a billion dollars and get it will be
looking for the next billion.
Natural desires are limited; but those that spring
from false opinion have no stopping point. The false
have no limits. - Seneca, Moral Letters, 16
Desires and envy
Because desires of opinion have constantly
shifting goal posts, we compare what we
have with what others have, to decide where
the goal post should be. You may be happy
with your income until you learn that your
coworker – someone who you thought was
half as good as you – is paid twice as much.
You may be happy with your car until you
see the fancy car bought by your neighbour.
Desires of opinions naturally generate envy.
We acquire more and more, desire more and
more when we see what others have. We
value less and less what we have. What
should make us happy doesn’t because
someone else has more of it.
No one who views the lot of others is content with
their own. - Seneca, On Anger 3.31
The skill of moderation
So, to have joy and happiness that last, we
should moderate our desires. We see how
excessive desires trap us. Instead of being
free, we become prisoners of our desires.
So, the skill or virtue we need to practice is
moderation. This means we pursue our
desires only to the extent they don’t start
controlling us.
What does it mean to us?
In practical terms, what does that mean? We
can use the following guidelines to
understand and moderate our desires, so we
use our desires rather than be used by them.
• There are natural desires, such as
quenching thirst or hunger. It is
rational to fulfil such desires.
• There are desires compatible with
wisdom and justice, such as the desire
to earn a living to provide for oneself
and others. It is also rational to fulfil
such desires.
• Then there are desires that are neither
natural nor related to wisdom or
justice, such as the desire for gourmet
food or drink, or good clothes, or a
nice house. These desires, by
themselves, are neither good nor bad.
You can pursue such desires provided
(a) you don’t believe that they are
needed for your happiness; (b) you are
not driven by what others have; and (c)
you are not bothered if you don’t attain
them or, after having attained them,
they are taken away from you. This is
the skill of moderation.
You indulge in pleasure, I use it. You think it is the
highest good, I do not even think it to be good. For
the sake of pleasure I do nothing, you do
everything. - Seneca, On the Happy Life, 10.
Key takeaways
1. Our desires have no logical end. Satisfying one
desire creates another. Fulfilling that desire
creates another desire. The cycle keeps
repeating because desires have no logical end.
2. Fulfilling all our desires is not in our best
interest. Some of them (such as excessive
eating or drinking) are likely to bring us pain
in the end.
3. Even fulfilled desires won’t bring us as much
joy as we anticipate. Even if they do, we will
get used to them fairly quickly.
4. Fulfilling desires to make others admire us
will not work either. It might in fact create
envy in others.
5. Our desires make us a slave of those who
control what we want.
6. We generally have all we need but are
constantly being held hostage by our desires.
7. We can live much more happily if we
moderate our desires.
Adapted from How to be a Stoic When You Don’t
Know How, published by The Stoic Gym
(2PioGFc)
Natural desires vs.
Desires of opinion
“Natural desires are limited; but those that spring
from false opinion have no stopping point.The false
have no limits.”

8
Implant in Yourself the Ideals You Ought to
Cherish: Attach yourself to what is spiritually
superior, regardless of what other people think or
do. Hold to your true aspirations no matter what
is going on around you. - Epictetus (from The Art
of Living, by Sharon Lebell)
For me one of the bonuses of studying
Stoicism has been an exposure of how
much we moderns are infected by the ironic
attitude that is part of mass culture. Across
ordinary discourse, the arts, advertising, and
especially the media in general, we find a
“just-kidding” kind of sarcasm; a world-
weary, apathetic, flippant, and jaded attitude
that is ostensibly humourous but actually
animated by despair.
Irony fosters moral disengagement
Irony is a way of looking at life that can
seem vigorous, witty, and subversive, but it
fosters moral disengagement and alienation.
It militates against unguarded, open-
hearted expressions of truth. Stoicism is,
after all, in the truth business, because it
elevates virtue above all else. But truth must
be anchored to a foundation for it to grow.
That foundation is sincerity.
Toward a truthful life
Sincerity is the unsung attitude one brings
to living a truthful life. It means conducting
one’s affairs in good faith, with genuineness
and authenticity. It means being free from
hypocrisy, pretense, and deceit. From the
point of view of irony culture, this could
seem vulnerable and uncool, but Stoics
know better.
The quotation above from Epictetus offers
what I believe to be a paean to sincerity. It
describes a way of seeing the world that is
viewed through a healthier and more
gratifying lens. When we boldly name and
aspire to particular human ideals, it
becomes clear that ironic detachment is not
a mark of sophistication, but the easy way
out. The ironists prove to be the scaredy
cats. Embracing and ordering your life
around your ideals takes bravery,
steadfastness, and accountability.
Being truthful to ourselves is
practicing the virtue of courage
Speaking of virtue, each of the four Stoic
cardinal virtues courage, moderation,
justice, and wisdom are themselves
predicated on sincerity. Holding to our true
aspirations no matter what is going on
around us is an endeavour that naturally
arises from courage, moderation, justice,
and wisdom.
We are born into essential goodness, endowed with
natural intuitions about what is good and worthy
and what is not. This endemic moral capacity must
then be trained deliberately and systematically to
bring out its best in full maturity. (ibid.)
This teaching by Epictetus suggests that
goodness and the inclination toward virtue
are part of our nature, yet can only fully
come to fruition through deliberate training
and education. One of the ways each of us
can contribute to the moral education of us
all is to deliberately model sincerity in our
dealings with others. By doing so we remind
ourselves and all with whom we come in
contact that truth and good will are
welcome. They are bedrock. In this way we
are making a home for courage, wisdom,
moderation, and justice.
Sharon Lebell is the author of The Art of Liv-
ing: The Classic Manual on Virtue, Happi-
ness, and Effectiveness, the first modern inter-
pretation of Epictetus’ teachings. She tweets
@SharonLebell.
“Holding to our true aspirations no
matter what is going on around us
is an endeavour that naturally
arises from courage, moderation,
justice, and wisdom.”
SHARON LEBELL

9
Dr. Piotr Stankiewicz, Ph.D., is a writer and
philosopher, promoter of reformed Stoicism. He
authored Manual of Reformed Stoicism,
and Does Happiness Write Blank Pages?
“I need to comprehend a given stressful situation not in terms of a personal challenge, but in terms of
objective obligations, expectations and commitments. This and that needs to be done? Okay, it needs to be
done in a certain way.”
PIOTR STANKIEWICZ
On dealing with stress
The Stoic approach to dealing with
stress
One of the most enduring stereotypes
about Stoicism is that it is mostly a
defensive strategy. We tend to call it to
mind and use it in hardship, or in some
dark or difficult moments. In my writings
and teachings I usually reject this position.
I argue that there is much more to Stoicism
– that it is a thorough and all-
encompassing philosophy of life, one
which arms us for both crunch time and
good time.
Today tough, I will dig a bit into one of the
mentioned “defensive strategies.” A lot has
been written about the Stoic way of
dealing with pain, disease, death, and loss.
But what about stress? It’s a very modern
concept and a strikingly modern challenge.
In a time of so many connections and
distractions, in a time of precarious jobs
and uncertain future with the pandemic to
boot – we are all stressed out. How can we
deal with it stoically?
Denying stress as a symptom
One particular point about stress in
general is that once someone assumes
about us that we are “under stress” – there
is no easy reply to that. Picture this.
Someone says that we seem stressed out.
What do we reply? We can admit that
indeed, we are under some stress. But what
if we don’t feel it’s true, what if we want to
deny? When I say the words “No, I’m not
stressed,” they simply chalk it up to
another sign of stress. Denying stress
turns into a symptom of stress. It becomes
surprisingly difficult to reject. This is how
it gets tricky. Saying that someone is under
stress carries a fair deal of performative
power. We make someone stressed by
saying they are stressed.
Stress is not a personal experience
Stress is not a personal experience then,
there is a social dynamic inherent to it.
Which of course doesn’t make dealing
with it easier. What’s the Stoic coping
strategy then?
We can use the described dynamic to our
benefit. And we don’t even need a real
interlocutor to do so. The point is to
imagine that all the things that put pressure
on us don’t really concern us, but someone
else. I’ve got work to do with deadlines
looming? A lot on my plate? OK, but why
don’t I imagine this is someone else’s plate,
not mine. Why don’t I separate myself
from it, why don’t I take a step back? I
need to do whatever I need to do, but
without taking it personally.
How does it even work?
It’s been said that everyone’s self is their
own source of misery. Therefore, we need
to distance ourselves from the part of
ourselves that brings misery upon us. Or,
in our case, from the part that feels
stressed out.
Thus, I need to comprehend a given
stressful situation not in terms of a
personal challenge, but in terms of
objective obligations, expectations, and
commitments. This and that needs to be
done? Okay, it needs to be done in a
certain way.
The rules, procedures, timetable
The rules, procedures, and timetable for
executing it are as follows. I may proceed
with it. The more external I make these
procedures and rules, the more action and
less stress they entail. I – as a self – am not
concerned anymore. I’m just doing my
duties whatever they happen to be (like
always in Stoicism). Whatever is the source
of my stress, externalization of it transfers
it into the “not within my power” category.
All else follows. And also, this is the reason
why bullet journals, to-do lists, and all sorts
of productivity apps are so wildly popular.
Once our duties and commitments are
outside of our mind (be it on the phone or
on old-school paper) – they are easier to
deal with.

Stoic every day
Stoic quotes for every day of the month
1
Not much is needed to destroy and upset everything – just a slight
deviation from reason will do. A captain needs less skill to overturn
a ship than to keep it safe. [Epictetus D4.2]
2
The art of life is more like wrestling than dancing. It demands that you
stand ready and firm to face sudden and unexpected attacks. [Marcus
Aurelius, M7.61]
3
What is more affectionate to others than a human being? Yet, what
is more brutal against them than anger? [Seneca, A1.5]
4
Pay attention to your sense impressions. Be awake and watch over
them. It is no small thing that you are guarding – you are guarding
self-respect, fidelity, constancy, a tranquil mind [Epictetus D4.2]
5
Look at the people whose approval you seek and understand what
their ruling principles are. If you do that, you won’t blame them for
their misjudgments. [Marcus Aurelius, M7.62]
6
Humankind is born for mutual assistance, anger for mutual ruin.
[Seneca, A1.5]
7
I have modest behaviour; he has a high office. I have self-respect;
he has the office of the magistrate. I don’t shout when it is not
called for. I don’t stand up when I should not. For I am a free man.
[Epictetus D4.2]
8
They say that no one intentionally wants to cut off their soul from
truth. The same holds true for justice, self-control, kindliness, or
any other virtue. [Marcus Aurelius, M7.63]
9
Anger, as we have said, is eager to punish. That such a desire
should exist in a person’s peaceful heart is least of all according to
their nature. [Seneca, A1.5]
10
In everything you do, guard your own good. As for the rest, be
happy to take things as they come and use them rationally.
[Epictetus D4.2]
11
When you are in pain, immediately remind yourself of this... It
does not damage your mind, which suffers no harm. [Marcus
Aurelius, M7.64]
12
Human life is founded on benefits and harmony and is bound
together into a partnership for the collective help of all. Not by
terror, but by love towards one another. [Seneca, A1.5]
13
A desire for money and power makes you miserable and
submissive to others. [Epictetus D4.3]
14
Many things you find uncomfortable – such as drowsiness, fever,
loss of appetite – are of the same nature as pain. When you are
bothered by any of these, tell yourself that you are giving into pain.
[Marcus Aurelius, M7.64]
10
THE STOIC June 2021

15
“What, then? Is not correction sometimes necessary?” Of course, it
is – but with caution, not with anger. [Seneca, A1.6]
16
It makes little difference whether you want to be a senator or not
want to be one; whether you want to hold office or not want to hold
office [Epictetus D4.3]
17
When people act in inhuman ways, make sure you don’t feel the
same way towards them as they do towards others. [Marcus Aurelius,
M7.65]
18
… reserve severe penalties only for outrageous crimes, making sure
that no one dies, even if the criminal thinks he should die. [Seneca,
A1.6]
19
Judged by proper standards, reading should lead you to peace. If it
doesn’t, what good is it? [Epictetus D4.3]
20
Nature has not blended your body and mind so inseparably that
your mind cannot establish its own boundaries and control its
domain. [Marcus Aurelius, M7.67]
21
Human nature does not want to punish. Therefore, anger is not in
accordance with human nature because anger intends to punish.
[Seneca, A1.6]
22
True peace of mind is continuous and undisturbed [Epictetus
D4.3]
23
It is perfectly possible to be godlike without anyone realizing it.
Remember this. [Marcus Aurelius, M7.67]
24
Anger is not natural to human beings. [Seneca, A1.6]
25
Act confidently but also with restraint; and without desire or
aversion regarding externals. [Epictetus D4.3]
26
You need very few things to be happy. [Marcus Aurelius, M7.67]
27
The mind, once excited and shaken, goes where passions drive it.
[Seneca, A1.7]
28
Where you are enthusiastic about something, there you are bound
to face obstacles. You desire what is not under your control? Be
prepared to be obstructed, to be frustrated, and to fail. [Epictetus
D4.3]
29
You don’t have to give up your hopes of achieving freedom, self-
respect, unselfishness, and obeying God, just because you are not
an expert on dialectics or physics. [Marcus Aurelius, M7.67]
30
The mind, once it gives itself to anger, love, or any other passion,
has no chance to check its momentum. Its weight and the downward
slide of vices get hold of it and pull it down to the bottom. [Seneca,
A1.7]
D: Discourses. M: Meditations. A: On Anger
11
THE STOIC JUNE 2021

12
Stoic fellowships
around the world
AUSTRALIA
Austraila/New Zealand Stoa Antipodea https://www.facebook.com/groups/1278346425530552
Adelaide Adelaide Stoics theadelaidestoa@gmail.com
Brisbane Brisbane Stoics https://www.meetup.com/en-AU/Brisbane-Stoics
Darwin Darwin Stoics https://www.facebook.com/groups/275041669844912/?ref=share
Perth Perth Practicing Stoics https://www.facebook.com/groups/PerthPracticingStoics/
Queensland Stoicism Sunshine Coast https://www.meetup.com/en-AU/Stoicism-Sunshine-Coast/
Victoria Melbourne City Stoics https://www.meetup.com/Melbourne-City-Stoics/
AUSTRIA
Linz Stoa-Linz philopraxis-holzinger.com
BRAZIL
Arcaju Estoicismo Artesanal aldodinucci.blogspot.com
Brasilia Stoa Brasil (Online) https://bit.ly/stoabrasil
CANADA
Edmonton Alberta Stoa https://www.meetup.com/Edmonton-Stoic-Philosophy-Meetup/
Vernon Okanagan Stoics https://meetu.ps/c/40LR2/FRpdl/d
Winnipeg Stoicism Winnipeg www.stoicismwinnipeg.com
York, Ontario Stoa of Ontario Online https://www.meetup.com/stoa-of-ontario-online-zoom/
CHILE
Sanitago Via Estoica @viaestoica (Instagram)
DENMARK
Copenhagen Copenhagen Stoa https://www.facebook.com/groups/CopenhagenStoa
FINLAND
Helsinki Stoa Finlandia https://www.facebook.com/groups/432794020635132
FRANCE
Sélestat Stoa Gallica stoagallica.fr/
GERMANY
Aschen Aachen Stoics https://www.meetup.com/Aachen-Stoics-Group/
Berlin Berlin Stoics https://www.meetup.com/Berlin-Stoics/
Bonn Rheinland Stoiker http://www.stoiker.net/rheinland-stoiker/
Frankfurt Frankfurt Stoics https://www.meetup.com/de-DE/Frankfurt-Stoics/
Hannovar Stoics´ Hangout Hannover https://www.meetup.com/de-DE/hannover-stoics/
Kempten, Bayern Allgäu Stoiker https://www.meetup.com/de-DE/allgau-stoiker/
GREECE
Athens Stoicism Greece www.stoicism.gr
INDIA
Delhi Delhi Stoics https://www.meetup.com/DelhiStoics/
IRELAND
Ireland Stoics of Ireland https://www.instagram.com/theirishstoic/
ISRAEL
Tel Aviv-Yalo Stoa Tel Aviv-Yafo https://www.facebook.com/groups/stoatelaviv
ITALY
Rome Stoici d'Italia https://www.facebook.com/groups/1288644771476391/
JAPAN
Japan Tokyo Stoics meetup.com/Tokyo-Stoicism-Meetup-Group/
MEXICO
Mexico Estoicismo Practico https://www.facebook.com/groups/478740189519819/?ref=share
Mexico City Estoicismo Mx https://www.facebook.com/groups/353876228954911
NETHERLANDS
Utrecht Stoics the Netherlands https://mailchi.mp/395a8fa8a177/stoics-the-netherlands
NEW ZEALAND
Auckland (Waitemata) Auckland Stoics https://meetu.ps/c/4wMjj/BD9pB/d A
Christchurch Christchurch Stoics https://www.meetup.com/christchurch-stoics/
NORWAY
Online Norway Stoics https://norwaystoics.com
Oslo Oslo Stoics https://norwaystoics.com
Stavanger Stavanger Stoics https://norwaystoics.com
Trondheim Trondheim Stoics https://norwaystoics.com
RUSSIA
Moscow Moscow Stoa https://www.facebook.com/groups/russianstoa
Moscow Stoicism21 https://vk.com/stoicism21
St. Petersberg Saint Petersburg Stoa https://www.facebook.com/groups/saintpetersburgstoa
SOUTH AFRICA
Pretoria Pretoria Stoics facebook.com/PretoriaStoics
SPAIN
Barcelona Stoa Barcelona https://gettogether.community/stoa-barcelona-escuela-de-filosof%C3%ADa-estoica-en-espa%C3%B1a/
Madrid Habitum Vitae https://habitumvitae.wordpress.com/
Madrid Stoa Madrid https://www.stoamadrid.es/
THAILAND

13
Stoic fellowships around the world (Contd.)
Bangkok Stoicism Thailand https://www.facebook.com/groups/2927535507521732/
UAE
Dubai Dubai Stoics https://www.meetup.com/Dubai-Stoic-Meetups/
UK
Cambridge Cambridge Stoics https://www.meetup.com/Cambridge-Stoics/
Cardiff Welsh Stoics https://www.facebook.com/groups/1038557303271294
Edinburgh The Scotland Stoics https://sites.google.com/view/the-scotland-stoics/home
London London Stoics https://www.meetup.com/London-Stoic/
Manchester Manchester Stoics https://m.facebook.com/groups/398232340356000/?ref=bookmarks
Saltash Saltash Stoic Fellowship https://www.facebook.com/groups/saltashstoicfellowship
St. Albans St Albans Stoic Phil. Gr. https://www.facebook.com/groups/StAlbansStoics
USA
Arizona
Phoenix Phoenix Stoics https://meetu.ps/c/4sFL1/HWCnL/a
Tucson Tucson stoa Contact Vanida Revell: vrevell5@gmail.com
Arkansas
Fayetteville fayetteville Stoicism Meetup https://www.meetup.com/Fayetteville-Stoicism-Meetup-Group/
California
East Bay Redwood Stoa https://redwoodstoa.wordpress.com
Fremont Fremont Stoa https://www.meetup.com/Fremont-Stoics/
Los Angeles Los Angeles Stoics www.losangelesstoics.com
Monterey Monterey Stoics https://www.meetup.com/Monterey-Stoicism-Meetup-Group/
San Diego San Diego Stoics https://sites.google.com/view/sandiegostoics/home
Coloroda
Denver Denver Stoics https://www.meetup.com/Denver-Stoics/
Florida
Daytona Beach Stoics of Daytona Beach Meetup.com/stoics
Jacksonville Jacksonville Stoics https://www.facebook.com/groups/jaxstoics
Orlando Orlando Stoics https://www.meetup.com/Orlando-Stoics
Tampa Tampa Stoics Meetup.com/tampa-stoics
West Palm Beach Stoics of West Palm Beach https://sites.google.com/view/stoics-of-westpalmbeach/home?authuser=0
Georgia
Atlanta Atlanta Stoicism Meetup https://www.meetup.com/Atlanta-Stoicism-Meetup-Group/
Illinois
Chicago Second City Stoics https://meetu.ps/c/4xNnn/sq9y/a
Iowa
Des Moines Des Moines Stoics https://www.meetup.com/Des-Moines-Stoics/
Kansas
Wichita Wichita Stoa https://www.facebook.com/groups/593958165117164
Massachusetts
Boston New England Stoics www.Nestoics.org
Michigan
Pleasant Ridge M1 Stoa https://stoa-woodward-corridor.mailchimpsites.com/
Minnesota
Minneapolis Minnesota Stoics https://www.meetup.com/Minnesota-Stoics/
New York
New York City New York City Stoics https://www.meetup.com/New-York-City-Stoics/
New York City Stoa Nova NYC https://www.meetup.com/Stoa-Nova/
Ohio
Delaware The Midwest Virtual Stoa https://www.meetup.com/The-Midwest-Virtual-Stoa/
Oregon
Portland PDX Virtual Stoa https://www.pdxstoa.club/signup
Pennsylvania
Philadephia Philadelphia Stoics https://www.meetup.com/Philadelphia-Stoics/
Texas
Austin Austin Stoic Meetup https://www.meetup.com/Austin-Stoic-Meetup
Houston The Houston Stoics https://www.facebook.com/groups/222407908310848
Tennessee
Nashville Stoic Community of Nashvillehttps://www.meetup.com/stoic-community-of-nashville/
Utah
Orem Wasatch Stoics (Orem) https://www.facebook.com/groups/wasatchstoics
Vermont
Burlington Vermont Stoics https://www.meetup.com/Burlington-Stoicism-Group/
Washington
Bellingham Bellingham Stoics https://www.meetup.com/Bellingham-Stoicism-Meetup/
Washington, DC
Washington, DC Stoics of Washington, D.C. https://www.facebook.com/groups/1317763334903291
Wisconsin
Milwaukee Milwaukee Stoic Fellowship https://www.meetup.com/MKE-Stoic-Fellowship/

THE STOIC 7 APRIL 2021
who lived after the all the
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answers the question,
“How canwe begood
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Ancient Stoics lived in
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STOICISM: COBWEBS AND GEMS
During the Fall-Winter 2020season, two modern Stoics, Tim
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Which ones are not useful? Their letters exploredthe following
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Tim LeBonisanaccredited
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practice in London (UK) and
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A FORTUNATE STORM:
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Strange is the story of Stoicism. Three unconnected events – a
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rebelin Turkey –connected threeunrelated individuals togive
birth to aphilosophy. It was to enduretwo thousand years and
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theway. Stoicism hadseven formal leadersor“scholarchs”,but
much of what we know of Stoicism todaycomes fromfour Stoics

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THE STOIC 16 NOVEMBER 2021
STOICISM
HOW TO BE A STOIC WHEN
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Learn the fundamentals of
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Be free no matter what
A UNIQUE 10-WEEK
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HOW DOES THE COURSE WORK?
The course has ten lessons, one for each week. Each lesson
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You are given a quote to repeat throughout the day for each
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Here is what you will learn in ten weeks:
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ACHIEVING UNSHAKABLE
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The book is built around six big ideas: Problemsare only problems
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WHAT OTHERS ARE SAYING
ABOUT THIS BOOK
One of the best books on Stoicism…Please go and read it. –
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This book is probably one of the best introductions to Stoicism that I’ve
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A wonderful book – Dr. Gregory Sadler,Sadler’s Honest Book Reviews
If you want to apply [the Stoicprinciples] right away, it is a wonderful
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Choosethisbook– Robert Cialdini, Author of Influence
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FOR
LIFE

MUSONIUS RUFUS: THE COMPLETEWORKS (IN ONE VOLUME)
STOIC LESSONS
This is the complete works of Musonius Rufus, the man
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Why women and men are equal, why hardships are of little
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STOIC MEDITATIONS
(MEDITATIONS)
Meditations is the personal journal kept by the beloved
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AURELIUS THE UNKNOWN
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While Meditations is one of the best-readStoic books, not
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MARCUS AURELIUS: THE COMPLETE WORKS (2 VOLUMES)
STOICISMIN PLAIN
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STOIC TRAINING
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STOIC FOUNDATIONS
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StoicFoundations is anexcellentplace to start your Stoic journey. Stoic
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revolves around 10 themesthat arefundamental to Stoicism. These are:
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STOIC CHOICES
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Stoic Choices is anindispensable guide to making decisions when
We arefacedwith conflicting choices: It provides clearanswers
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What should you actupon: External things or internal things? When should
you choose to beconfident andwhen to becautious in making decisions? What
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The aim of Stoic training is to make you an excellent person.
Stoic training consistsof three disciplines: desire, action, and
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STOIC FREEDOM
(DISCOURSES BOOK 4)
In Stoic Freedom, Epictetus is at his best. He showsus how to
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According to Epictetus a free person is patient, pure, and
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STOIC INSPIRATIONS
(ENCHIRIDION, FRAGMENTS, EXTRACTS)
Stoic Inspirations isthe fifth book in the Stoicism in Plain
English seriesand completesthe works of Epictetus. It contains
Epictetus’ sayings(Fragments) someof which are not found in
Discourses, a concisesummary of Epictetus’
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STOICISMIN PLAIN
ENGLISH
EPICTETUS:THE COMPLETE WORKS (5 VOLUMES)

AnA
THE BOOK OF ANGER
(IN TWO VOLUMES)
Seneca’s OnAnger,one of the best books ever written on the
subject, is a detailed analysis of anger: what causes it, what
price wepay for it, and how wecan be totally free from it. In
Volume 1 of Stoic Book of Anger, Seneca explores the causes
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destructive? Does anger serve any useful purpose? Can we
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STOIC HAPPINESS
“If you want to be happy, don’t follow the crowd”, warns Seneca,
one of the best exponents of Stoicism. Seneca was concerned
about applying Stoicism to everyday
life. How can wemakeStoicism
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short book addressed to his brother,
Seneca tackles the problem of
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STOIC TRANQUILITY
In this gentle book, Seneca explains
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matter what happens in life, This short
book coversa wide range of topics: Why
are we restless? How to be alive
alive until we die, how to match our
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STOIC ATLAS
(A REFERENCE BOOK)
This short volume is an indispensable referencefor modern
Stoics. It coversthe followingtopics: The GeographyofAncient
Stoicism; TheGeography of Modern
Stoicism; The Timeline of Ancient
Stoicism; The Timeline of Modern
Stoicism; Stoicism in Words,
Pictures, and Numbers; The History
of Ancient Stoicism; TheHistory
of Modern Stoicism;An Outline
of Ancient Stoicism; An Outline
of Modern Stoicism, with pictures
of Stoic sites(both ancient and
modern) and photographsof the
Modern Stoic movement;Both the
online and the print editions arein
full colour, beautifully produced.Get
your copy now!
https://amzn.to/2Wd8s1O
STOICISMIN PLAIN
ENGLISH
SENECA (THE COMPLETE WORKS, IN PROGRESS)
Ancient Stoic teachings
in modern English

Chris Gill, UK Liz Gloyn, UK Meredith Kunz, USA Sharon Lebell, USA
Tim LeBon, UK Anthony Long, USA Gregory Lopez, USA Antonia Macaro, UK
Ron Pies, USA Massimo Pigliucci, USA Donald Robertson, Canada Greg Sadler, USA
Andi Sciacca, USA John Sellars, UK Editor-in-Chief
Chuck Chakrapani
THE STOIC
ADVISORY
BOARD
AlkistisAgio, Greece Elizabeth Azide, USA Flora Bernard, France Elen Buzare, France

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