Stoicism is the Theory that: ...

 

This is a message that Grant C. Sterling sent to the International Stoic Forum in response to Anna and Nigel.

"As I said before, this might have been a more

productive conversation if you and Nigel had simply

presented your position as "modern science proves Stoicism

to be false, but here's a view that shares some of the

ideas of the Stoics in a modern setting". But you persist

in asserting that your views are "Stoicism".


    "Stoicism" is the theory that:

a) Emotions are caused by value beliefs (beliefs about

what things are good or evil).

b) I am my soul/prohairesis/inner self.

c) Everything else, including my body, is an external.

d) No externals are ever good or evil.

e) All beliefs that externals have value are, hence,

false.

f) All feelings that result from false value beliefs

are, therefore, pathological and should be eliminated.

This includes all fear, grief, and anger, as well as

mental "pleasure", passionate love, etc. We eliminate

them by changing the false value belief that generated

the emotion.

g) Any feelings that arise from true value beliefs are

not pathological. The primary example of this is "Joy".

h) Some feelings do not arise from a cognitive source,

and hence are by definition indifferent externals.

This includes 'startlement', physical pleasures and

pains, and a few other things.

i) The goal of life is eudaimonia.

j) Eudaimonia includes both living a virtuous life and

living a life of positive feelings.

k) Living a virtuous life is necessary for eudaimonia

[because it is part of the very definition of eudaimonia],

and is also sufficient for eudaimonia [because the virtuous

person will experience Joy, a positive feeling, and no

negative feelings whatsoever].


    That's the theory people mean when they call

someone a "Stoic". It's not a complete list of everything

the ancient Stoics believed (and the ancie

nt Stoics

were not unanimous in what they believed--for example,

I don't think there's convincing reason to believe that

they were all pantheists, Epictetus shows no sign of

being a determinist, etc.). Those are the ideas that

people even in ancient times regarded as really distinctive

of Stoicism. [The skeptics excepted--they thought that

the concept of cataleptic impressions was the truly

distinctive doctrine, but that may be because they

were almost exclusively interested in epistemology.]

As I said before, if you were only trying to

argue that modern science tells us that there are

a few more feelings in category 'h' than the ancient

Stoics recognized, that would clearly still be Stoicism

and, I think, would be well-justified. If you want

to argue that PTSD is a feeling not caused by a value

judgment, I'll cede the field to you, because I know

little about it. The same is true of clinical depression,

or phobias. But none of those are significant changes

because all of those are _bad things_ that we should

try to get rid of, and none of those require any changes

in any of the other core doctrines.


    But that isn't what you're saying. Either you

or Nigel have at times denied 'a' by holding that normal

emotions like anger and grief do not arise from value

beliefs; 'b', by denying that my mind/soul/etc. is

fundamentally separate from my body; 'c', by asserting

that my family is in some sense part of me; 'd-f',

by claiming that feelings of grief and anger and

other painful feelings are sometimes appropriate and

should not be removed; 'g', by denying that 'Joy'

should be regarded as always appropriate; 'i-j', by

denying that feelings of any kind are the goal of life,

and 'k', by asserting that even the virtuous person will

feel negative feelings.


    Your view is not Stoicism. It is not even

close to Stoicism. And if I were to introduce a

similar definition of Aristotelianism (with doctrines

like 'moderation in everything'), your views would

fit perfectly.

***


> Yours sincerely,

>

> Anna


    Adieu,

        Grant

The Core Beliefs of Stoicism

 

Bard,

Do you find that the following core beliefs of Stoicism are accurate?. If not, explain why.

1) Happiness (eudaimonia) is to be found exclusively in Virtue.

2) Things not in our control [externals] are neither good nor evil.

3) The only things we control are inner events such as our beliefs, desires, and acts of will.

4) Emotions (or passions, if you prefer) arise from (false) beliefs that external things have value.

5) Virtue (or virtue and certain things that can be attained only by those with virtue) is the only genuine good, and vice the only genuine evil" -- Grant C. Sterling.

Bard:
"Yes, I do find that the five core beliefs of Stoicism you have listed are accurate.

• Happiness (eudaimonia) is to be found exclusively in Virtue.

"The Stoics believed that the only thing that is truly good is virtue. Everything else, including wealth, fame, and pleasure, is only of secondary importance. They believed that a virtuous life is the only life that is truly worth living.

• Things not in our control [externals] are neither good nor evil.

"The Stoics believed that we should focus on what we can control, which is our own thoughts, actions, and reactions. They believed that we should not worry about things that are outside of our control, such as the weather, the actions of others, or the future.

• The only things we control are inner events such as our beliefs, desires, and acts of will.

"The Stoics believed that we are only responsible for our own thoughts, actions, and reactions. They believed that we should not worry about things that are outside of our control, such as the weather, the actions of others, or the future.

• Emotions (or passions, if you prefer) arise from (false) beliefs that external things have value.

"The Stoics believed that emotions are not inherently good or bad. They believed that emotions are simply a result of our thoughts and beliefs. They believed that we can control our emotions by controlling our thoughts and beliefs.

• Virtue (or virtue and certain things that can be attained only by those with virtue) is the only genuine good, and vice the only genuine evil.

"The Stoics believed that virtue is the only thing that is truly good. They believed that vice is the only thing that is truly evil. They believed that a virtuous life is the only life that is truly worth living.

"Of course, no list of core beliefs can be exhaustive. There are many other beliefs that could be included on this list. However, I believe that the beliefs listed above are the most important and that they provide a good foundation for understanding Stoicism" (Bard).

Definition of a (modern) Stoic

Putting Philosophy To Use

 

Philosophy as the Act of Choosing by Brittany Polat

Putting Philosophy To Use

"It’s possible that I’m reading too much into Epictetus’ words, and this isn’t really what he was talking about. I have no way of knowing what he meant to say in those famous lectures. Maybe I’m way off the mark. Ultimately, though, I don’t think it matters. What interests me, and probably most modern Stoics, is applying ancient wisdom to live better lives today. And I believe that focusing on philosophy as choice can help us a great deal. I have already felt a profound difference in my own Stoic practice as a result of this new perspective.

"When you picture your Stoic practice as a series of moment-by-moment choices, your philosophy becomes urgent, vital, almost alive. Philosophy isn’t something that you just practice sometimes, like you might practice tennis or piano. Philosophy is something that you practice every minute of your life. This is because every moment requires a decision from you. What do I do in this moment, in this situation – practice philosophy or not? Do I make the effort to bring my thoughts and actions in line with my principles, or do I let it slide? Seeing philosophy as a choice forces you to confront your principles daily and hourly. There is nowhere to hide" -- Brittany Polat

"On the Stoic view, my "action" is my _choice_, not anything I physically do" -- Grant C. Sterling.

My "Action" Is My Choice_

The Discipline of Assent

 

iii. The Discipline of Assent

This exercise focuses on ‘assenting to impressions’, and continues the discussion already introduced in the section above on making proper use of impressions. ‘Assent’ translates the Greek sunkatathesis, which means ‘approve’, ‘agree’, or ‘go along with’. Thus, when we assent to an impression (phantasia) we are committing ourselves to it as a correct representation of how things are, and are saying, ‘Yes, this is how it is.’ The Discipline of Assent, then, is an exercise applied to our impressions in which we interpret and judge them in order to move from having the impression of something or other, to a declaration that such-and-such is the case" -- Keith Seddon. 

iii. The Discipline of Assent

A Stoic Solution for Procrastination

 

Procrastination can be a tough problem to overcome. Stoicism offers a radical solution. Renounce pleasure. Stoic renunciation consists of both "not desiring something, and of  not desiring that it continue" -- Grant C. Sterling.

I asked Bard the question:
What does the pain/pleasure principle have to do with procrastination.

Bard:

"The pain/pleasure principle is a psychological concept that states that we are motivated to seek pleasure and avoid pain. This principle can be applied to procrastination, as we may procrastinate on tasks that we perceive as being painful or unpleasant.

"There are a number of reasons why we might procrastinate on tasks that we perceive as being painful or unpleasant. One reason is that we may be afraid of failure. When we procrastinate, we are essentially avoiding the risk of failure. Another reason why we might procrastinate is that we may not be motivated to complete the task. If we don't see the value in completing the task, we may be less likely to do it. Finally, we may procrastinate because we are simply lazy. If we don't feel like doing something, we may put it off until later.

"The pain/pleasure principle can be a powerful motivator, and it can be difficult to overcome. However, there are a number of things that we can do to reduce procrastination. One thing that we can do is to break down the task into smaller, more manageable steps. This can make the task seem less daunting and more achievable. Another thing that we can do is to set deadlines for ourselves. This can help us to stay on track and avoid putting off the task until the last minute. Finally, we can reward ourselves for completing the task. This can help to make the task more enjoyable and increase our motivation to do it.

My Action Is My Choice

"On the Stoic view, my "action" is my _choice_, not anything I physically do" -- Grant C. Sterling.

My "Action" Is My _Choice_

Philosophy as the Act of Choosing

Philosophy as the Act of Choosing by Brittany Polat

"In a very real sense, as Epictetus says, we are our choices:

'For you yourself are neither flesh nor hair, but choice, and if you render that beautiful, then you yourself will be beautiful.'

"These are strong words. We are not merely the sum of our choices, or the product of our choices; we are our faculty of choice" -- Brittany Polat.


Philosophy as the Act of Choosing by Brittany Polat

Making proper use of impressions -- Sources

 

Making proper use of impressions in the Discourses and Handbook.

"The thing of most value to the Stoics and to Epictetus is having one's moral disposition in the right condition, and this is accomplished in most part by making the proper use of impressions (accomplished by judging the proper significance of things - essentially being aware of what is and what is not in our power)" (Seddon, pg. 190).

Stoic Serenity: A Practical Course on Finding Inner Peace -- Keith Seddon.

Making Proper Use of Impressions

Making Proper Use of Impressions -- Archive.org

Making proper use of impressions

A couple of times in the Discourses (2.9.15 and 2.19.13), Epictetus acknowledges the orthodox Stoic doctrine that virtue is the only genuine good, and vice the only genuine evil. Otherwise, he teaches that goods are a 'moral character (prohairesis) in the right condition,' and 'making proper use of impressions.'

Below is knowledge of Epictetus' chief rule (kanon) and exercise (askesis): making proper use of impressions.

This is from a message of 06/20/2018 from Grant C. Sterling to the International Stoic Forum:

"I receive impressions. For the moment, let [us] take
these as being out of our control. Those impressions are
cognitive, propositional--they are not uninterpreted raw data,
but rather ideas that claim that the world is a certain way.
I do not see a collection of colors and patterns--I "see"
my backpack sitting on the chair in front of my desk. Some
of these impressions are value-neutral (as that one is--there
is nothing good or bad about my backpack being on my chair).
But other impressions have a value component. Suppose that I
remember having left my backpack on the floor when I left--
I might now have the impression "my backpack is on my chair,
which means someone has intruded on my office, which is a very
bad thing!"
As I said, for the time being we are assuming that
these impressions are not in our control. But what _is_ in our
control is how we react to them. We can assent, or not assent.
That is, we can accept that a given impression is _true_, or
reject it as unproven or false. (Rejecting it as false involves
both refusing to assent to the impression AND formulating a
new idea (the opposite of the impression) and assenting to
that.) A few minutes ago, I assented to the impression that
my backpack was on the chair. I didn't have to, but I did.
The process of assenting is cognitive (it's something
that happens in the conscious mind), but is very seldom
explicit. By that I mean that, for example, although I assented
to the impression that my backpack was on the chair, at no time
did I formulate the explicit mental thought "It seems to me that
my backpack is on the chair. Should I assent to that impression?
yes, I think I will." My acceptance of the impression was so
simple and momentary that it seems as though things just passed
directly from impression to belief. But that isn't the way it works.
(Imagine a scenario where my backpack being there would be very
unexpected, and you can see how it would be possible for me to
question what my senses seem to be saying. I _could_ question them
even now (and really committed skeptics about the senses might be
able to do this in ordinary cases), I just don't.)
If I refuse to assent to an impression, nothing happens.
No emotion, no action, nothing.
If I assent to an impression with a value component, then
a desire will result. I will desire that the "good" thing happen,
or desire that the "bad" thing not happen. If the impression says
that this outcome has _already_ occurred, then a emotion will result
(in the example above, the likely emotions are anger or fear):
positive feelings of mental enjoyment if the impression was that
something good had happened, negative feelings if it was "bad".
Further, this may lead to another impression, assenting to
which will lead me to some course of action. For example, I might have
the further thought "It would be good for me to go find out who
has been in my office", and if I assent to this further idea then
I will stalk angrily down the hall to demand an explanation.

"All of this sounds complicated, but it boils down to this:
_everything_ on the Stoic view comes down to assent to impressions.
Choosing whether or not to assent to impressions is the only thing
in our control...and yet, everything critical to leading the best
possible life is contained in that one act. All our desires, all
our emotions, all our actions are tied to assenting to impressions.
If I get my assents right, then I have guaranteed eudaimonia. If
I get one wrong, I cannot have eudaimonia" (Grant C. Sterling).

Making correct use of impressions

Circumscribing the present

 

Chris Fisher on Prosoche:

"As Pierre Hadot points out, Marcus Aurelius’ prescription for the practice of the Stoic disciplines is distinct from the teachings of Epictetus in one way—Marcus Aurelius focuses on the present. Throughout his Meditations, he teaches us to narrow the focus of our attention to the present—our present representations, present impulses, and present actions. Hadot refers to this practice as, “circumscribing the present.”[3] We find within the Meditations that only our present thoughts and actions are within our control (2.14), and the past and future are indifferents (6.32).

"As Epictetus would say, “Things outside the sphere of choice are nothing to me” (Discourses 1.30.3). Most people struggle to relinquish their compulsion to fret over the past and worry about the future. The prokoptōn benefits by relinquishing his concern about the past and future, over which he has no control, and focusing his attention (prosochē) exclusively on the present. Hadot suggests that circumscribing the present has two additional benefits. First, by facing difficulties and hardships one moment at a time, they become more bearable. Second, it clears our mind of unnecessary concerns and increases our attention (prosochē) on present thoughts and actions" (Chris Fisher).

Prosoche: Illuminating the Path of the Prokopton by Chris Fisher

What are the things to which I ought to pay attention?

"On Attention" -- Epictetus, Discourses, 4.12

 "When you relax your attention for a little while, do not imagine that whenever you choose you will recover it, but bear this in mind, that because of the mistake which you have made to-day, your condition must necessarily be worse as regards everything else. For, to begin with—and this is the worst of all—a habit of not paying attention is developed; and after that a habit of deferring attention; and always you grow accustomed to putting off from one time to another tranquil and appropriate living, the life in accordance with nature, and persistence in that life. Now if the postponement of such matters is profitable, it is still more profitable to abandon them altogether; but if it is not profitable, why do you not maintain your attention continuously? "To-day I want to play." What is to prevent your playing, then,—but with attention? "I want to sing." What is to prevent your singing, then,—but with attention? There is no part of the activities of your life excepted, to which attention does not extend, is there? What, will you do it worse by attention, and better by inattention? And yet what other thing, of all that go to make up our life, 5is done better by those who are inattentive? Does the inattentive carpenter do his work more ​accurately? The inattentive helmsman steer[† 1] more safely? And is there any other of the lesser functions of life which is done better by inattention? Do you not realize that when once you let your mind go wandering, it is no longer wit

hin your power to recall it, to bring it to bear upon either seemliness, or self-respect, or moderation? But you do anything that comes into your head, you follow your inclinations.

What are the things, then, to which I ought to pay attention?—First, these general principles, and you ought to have them at your command, and without them neither go to sleep, nor rise up, nor drink, nor eat, nor mingle with men; I mean the following: No man is master of another's moral purpose; and: In its sphere alone are to be found one's good and evil. It follows, therefore, that no one has power either to procure me good, or to involve me in evil, but I myself alone have authority over myself in these matters. Accordingly, when these things are secure for me, what excuse have I for being disturbed about things external? What kind of tyrant inspires fear, what kind of disease, or poverty, or obstacle?—But I have not pleased So-and-so.10—He is not my function, is he? He is not my judgement, is he?—No.—Why, then, do I care any longer?—But he has the reputation of being somebody.—He and those who think so highly of him will have to see to that, but I have one whom I must please, to whom I must submit, whom I must obey, that is, God, and after Him, myself. God has commended me to myself, and He has subjected to me alone my moral purpose, giving me standards for the correct use of it; and when I follow ​these standards, I pay heed to none of those who say anything else, I give not a thought to anyone in arguments with equivocal premisses.[1] Why, then, in the more important matters am I annoyed by those who censure me? What is the reason for this perturbation of spirit? Nothing but the fact that in this field I lack training. For, look you, every science is entitled to despise ignorance and ignorant people, and not merely the sciences, but also the arts. Take any cobbler you please, and he laughs the multitude to scorn when it comes to his own work; take any carpenter you please.

15.  First, therefore, we ought to have these principles at command, and to do nothing apart from them, but keep the soul intent upon this mark; we must pursue none of the things external (But see, "Should we pursue preferred indifferents?," none of the things which are not our own, but as He that is mighty has ordained; pursuing without any hesitation the things that lie within the sphere of the moral purpose, and all other things as they have been given us. And next we must remember who we are, and what is our designation, and must endeavour to direct our actions, in the performance of our duties, to meet the possibilities of our social relations. We must remember what is the proper time for song, the proper time for play, and in whose presence; also what will be out of place; lest our companions despise us, and we despise ourselves; when to jest, and whom to laugh at, and to what end to engage in social intercourse, and with whom; and, finally, how to maintain one's proper character in such social intercourse. But whenever you deviate from any one of these principles, immediately you suffer loss, and that not from anywhere outside, but from the very nature of the activity.

​What then? Is it possible to be free from fault altogether? No, that cannot be achieved, but it is possible ever to be intent upon avoiding faults. For we must be satisfied, if we succeed in escaping at least a few faults by never relaxing our attention. 20But now, when you say, "To-morrow I will pay attention," I would have you know that this is what you are saying: "To-day I will be shameless, tactless, abject; it will be in the power of other men to grieve me; I will get angry to-day, I will give way to envy." Just see all the evils that you are allowing yourself! But if it is good for you to pay attention to-morrow, how much better is it to-day! If it is to your interest to-morrow, it is much more so to-day, that you may be able to do the same to-morrow also, and not put it off again, this time to the day after to-morrow" (Epictetus, Discourses 4.12; Oldfather).


Prosochē: The Practice of Attention by Chris Fisher.

Stoicism and Cognitive Behavioral Therapy

Stoicism and Cognitive Behavioral Therapy

"Stoicism and Cognitive Behavioral Therapy (CBT) share several similarities and have a significant relationship. CBT is a form of psychotherapy that focuses on the connections between thoughts, emotions, and behaviors, aiming to identify and modify negative patterns of thinking and behavior. Stoicism, on the other hand, is a philosophy of life and emphasizes the importance of reason, virtue, and acceptance of the things we cannot control. The main goal of Stoic therapy is apatheia (ἀπάθεια) which is freedom from being bound to our irrational passions such as anger, fear, or sadness.
"The relationship between Stoicism and CBT lies in their shared principles and practices. They both highlight the role of our thoughts in shaping our emotions and behaviors; and recognize that it is not external events themselves that cause distress, but rather our interpretation and perception of those events. Both approaches emphasize the power of examining and challenging our thoughts and beliefs to foster healthier emotional and behavioral responses."
Stoicism as Therapeia -- The Plato Academy Centre

Epictetus' Discipline of Desire

The Discipline of Desire

"Epictetus remarks: ‘When I see a man anxious, I say, What does this man want? If he did not want some thing which is not in his power, how could he be anxious?’ (Discourses 2.13.1, trans. Long). Those things that most of us, most of the time, seek after as being desirable, what we consider will make our lives go well, are things that are not in our power, and thus the hope we have for securing these things is placed in the hands of others or in the hands of fate. And when we are thwarted in our efforts to gain what we desire we become frustrated (or depressed or envious or angry, or all of these things). To be afflicted with such ‘passions’, says Epictetus, is the only real source of misery for human beings" -- Keith Seddon.

The Discipline of Desire

Bard, What does it mean to assent to an impression?

 

Bard,

Thanks. Please read the web page: https://iep.utm.edu/epictetu/ and base your answers on that page alone. What does it mean to assent to an impression?

Bard:
"Sure. According to the Internet Encyclopedia of Philosophy, assent is the act of giving our approval or agreement to something. In the context of Stoicism, assent is the act of giving our approval or agreement to an impression. An impression is a presentation of something to our mind, and it can be either true or false. When we assent to a false impression, we are essentially saying that we believe it to be true. This can lead to negative emotions, such as anger, fear, and sadness.

"The Stoics believed that it was important to be aware of our impressions and to carefully consider them before we assent to them. They also believed that we should not assent to impressions that are beyond our control. For example, we cannot control the weather, so we should not assent to the impression that it is going to rain. Instead, we should focus on what we can control, such as our own actions and reactions.

"The practice of withholding assent to false impressions is known as the discipline of assent. It is a key part of Stoic philosophy and can help us to live more tranquil and fulfilling lives.

"Here are some examples of how assent can lead to negative emotions:

• If we assent to the impression that we are being treated unfairly, we may feel angry.

• If we assent to the impression that we are in danger, we may feel afraid.

• If we assent to the impression that we are not good enough, we may feel sad.

"By carefully considering our impressions and withholding assent to those that are false, we can avoid these negative emotions and live more peaceful and fulfilling lives."

Epictetus: Internet Encyclopedia of Philosophy

The Stoic philosopher puts the principles of Stoicism into practice

 

ChatGPT,
Please explain the following text in language that a twelve year old can understand.

 

"But it is not enough simply to know philosophical principles (to know the arguments that support them, to understand the force of those arguments, and to be able to rehearse them compellingly before others); we must also develop the capacity to put them into practice. The ability to do this perfectly is what distinguishes the Sage from the philosopher. This way of seeing philosophy and how it functions turns it into an art or technique (technê) after the fashion of flute-playing, shoemaking, writing, or carpentry (see Discourses 1.15.2, 2.21.17–18, 3.22.19–20, 4.1.63–118) ... " (Seddon, pp. 113 -- 14).

ChatGPT:

"The text is saying that it's not enough to just know about philosophical ideas and arguments. You have to actually practice and use them in your life. This is what makes a wise person different from just someone who knows a lot about philosophy. It's like being able to play a flute or make shoes - you have to know how to do it and actually do it well.

"For example, let's say you know that your happiness and well-being depend on how you think and act. You know that having the right mindset and using your thoughts in a good way is important. But just knowing this is not enough. You have to actually put it into practice by paying attention to your thoughts and only agreeing with the ones that are helpful and true.

"So, someone who follows the philosophy of Stoicism, for instance, should always be aware of what they are agreeing with in their mind. They should be able to recognize when they are faced with a situation or a thought and ask themselves, "What's happening here? Is this something I can control? If not, it doesn't really matter to me. How should I respond in a way that aligns with being a good person and following nature?"

"It's like having a conversation with yourself to figure out how you should react to things. If you notice that you're feeling a strong emotion, you stop and think about it. You realize that it's because you've agreed with a thought or impression that isn't accurate. So, the best thing to do is to go back to that thought and judge it correctly. If it's about something outside of your control, you remind yourself that it doesn't really affect you. And you continue this dialogue with yourself.

"The idea is to be mindful of your thoughts and reactions, and to make sure they are in line with being a good person and living in harmony with nature."

Keith Seddon (2005). Epictetus' Handbook and the Tablet of Cebes

"Everything on the Stoic view comes down to assent to impressions" -- Grant C. Sterling.

The Discipline of Assent

As a matter of study, Epictetus places the Discipline of Desire first, and the order of study of the disciplines is: desire, action, assent. But when one is practicing 'making proper use of impressions,' assent comes first.

The Discipline of Assent

"This exercise focuses on ‘assenting to impressions’, and continues the discussion already introduced in the section above on making proper use of impressions. ‘Assent’ translates the Greek sunkatathesis, which means ‘approve’, ‘agree’, or ‘go along with’. Thus, when we assent to an impression (phantasia) we are committing ourselves to it as a correct representation of how things are, and are saying, ‘Yes, this is how it is.’ The Discipline of Assent, then, is an exercise applied to our impressions in which we interpret and judge them in order to move from having the impression of something or other, to a declaration that such-and-such is the case" (Keith Seddon).

Keith Seddon (2005). Epictetus' Handbook and the Tablet of Cebes

"Everything on the Stoic view comes down to assent to impressions" -- Grant C. Sterling.

Making Proper Use of Impressions Corresponds to Cognitive Distancing

 

"The proper use of impressions corresponds to “cognitive distancing” in modern cognitive behavioral therapy. It is, says Epictetus, “the basis of God’s own well-being,” and the thing that most distinguishes us from children and animals. Little children are constantly overwhelmed by their impressions, which is why they go from outburst to outburst" -- Neel Burton M.D.

How to Cope with Fear and Anxiety, the Stoic Way

I asked ChatGPT to describe both 'making proper use of impressions' and 'cognitive distancing.'

I prompted ChatGPT with this request:

Please describe Epictetus' rule of making proper, or correct, use of impressions.

ChatGPT

"Epictetus, a Stoic philosopher who lived in the first and second century AD, emphasized the importance of making proper use of our impressions as a fundamental principle for living a virtuous and fulfilled life. His teachings revolved around the idea that our well-being and happiness are not determined by external events but by our judgments and interpretations of those events.

"The rule of making proper use of impressions, also known as the doctrine of Epictetus, can be summarized as follows:

• Recognize that impressions are not inherently good or bad: According to Epictetus, impressions, which refer to the initial thoughts and perceptions that arise in our minds in response to external events, are neither good nor bad in themselves. [For Stoics the external events themselves are neither good nor evil.] It is our judgments and evaluations of these impressions that determine their value.

• Distinguish between what is within your control and what is not: Epictetus believed that we have control over our own thoughts, opinions, desires, and actions, which he referred to as the "internal" or "within our power." On the other hand, external events, such as other people's actions, natural disasters, or societal circumstances, lie outside our control and are considered "external" or "beyond our power."

• Focus on what is within your control: Epictetus urged his followers to direct their attention and efforts toward the things they can control, namely their own thoughts, attitudes, and actions. By doing so, individuals can cultivate inner strength and resilience, irrespective of external circumstances.

• Evaluate impressions rationally: When faced with an impression, Epictetus encouraged people to subject it to rational scrutiny. Rather than immediately accepting or rejecting an impression, one should examine it objectively and ask whether it is in line with reason and virtue. This process involves challenging any irrational or exaggerated beliefs or interpretations associated with the impression.

• Embrace a detached and objective perspective: Epictetus emphasized the importance of maintaining an objective and detached stance toward external events. He advocated viewing them as indifferent and external to our inner well-being. By not becoming overly attached or disturbed by things beyond our control, we can preserve our peace of mind and focus on what truly matters—our own character and moral development.

"By applying the rule of making proper use of impressions, individuals can cultivate wisdom, self-mastery, and tranquility in the face of life's challenges. It is through the disciplined management of our thoughts and interpretations that we can attain a state of inner freedom and contentment, according to Epictetus."

I also prompted ChatGPT with this request:

Please describe the CBT technique of cognitive distancing.

ChatGPT:

"Cognitive distancing is a technique commonly used in Cognitive Behavioral Therapy (CBT) to help individuals gain perspective and challenge their negative or distorted thoughts. It involves creating psychological distance from one's thoughts and emotions, allowing for a more objective and rational evaluation of them. By distancing oneself from their thoughts, individuals can gain a clearer understanding of their cognitive patterns and develop more adaptive ways of thinking.

"The process of cognitive distancing typically involves the following steps:

• Awareness: The individual is encouraged to become aware of their negative thoughts or distressing emotions. This step involves recognizing the thoughts or emotions that are causing distress.

• Recognition: Once the negative thoughts or emotions are identified, the person is guided to acknowledge and accept them without judgment. [?] ⁰This step helps in acknowledging the presence of these thoughts or emotions without getting entangled in them.

• Externalization: The individual is encouraged to view their thoughts or emotions as separate from themselves. They are reminded that thoughts and emotions are not necessarily facts, but rather mental events that can be observed and evaluated.

• Questioning: In this step, the person is guided to critically examine their thoughts and evaluate their validity. They are encouraged to ask themselves questions such as, "Is there evidence to support this thought?" or "Are there alternative explanations for this situation?"

• Perspective-taking: Cognitive distancing involves taking on different perspectives to gain a broader understanding of the situation. The individual may be encouraged to consider how a trusted friend or a neutral third party would view the situation or thought.

• Reappraisal: Once the person has gained some distance from their thoughts and emotions and has evaluated them more objectively, they are guided to reframe or reevaluate their thoughts in a more realistic and balanced manner. This step involves replacing negative or distorted thoughts with more rational and positive ones.

"By practicing cognitive distancing, individuals can reduce the intensity of their negative thoughts and emotions, challenge irrational beliefs, and develop a more balanced and realistic perspective on situations. It allows individuals to break free from automatic negative thinking patterns and cultivate a more adaptive and healthier mindset. 

"It's important to note that cognitive distancing is just one of many techniques used in CBT. It works well in conjunction with other cognitive and behavioral strategies to address various mental health concerns, such as anxiety disorders, depression, and stress. Consulting with a qualified mental health professional can provide you with personalized guidance and support in using cognitive distancing effectively."

Cognitive Distancing in Stoicism by Donald Robertson

Assent to Impressions Is within Our Control

 

"The ability to assent to, or reject, impressions is, in the final analysis, the only thing that is fully within our control.

"Our highest concern should be to reject any impression that fails the test of objectivity, notably by being more aware of our value judgments and postponing our response to passionate impressions. For instance, we might be “impressed” by the purple of the imperial robe until we remind ourselves that it is no more than a piece of cloth that has been dyed purple in the foul-smelling excreta of sea snails. Or we might burn uncontrollably for the frame of a man or woman until we remind ourselves, as Marcus Aurelius did, that the sex we crave amounts to no more than “the friction of a membrane and, following a sort of convulsion, the expulsion of some mucus" -- Neel Burton M.D.

How to Cope with Fear and Anxiety, the Stoic Way

How to Cope with Fear and Anxiety, the Stoic Way -- Psychology Today

 

"Closely related to the dichotomy of control is the principle of assent.

"Zeno of Citium, the founder of Stoicism, taught that knowledge could be secured through a process called katalepsis (Greek, “grasping”), which he illustrated through four successive hand gestures.

• First, he held out an open palm to represent an impression (essentially a sense impression or idea of the mind).
• Second, he opposed his fingertips into a claw to represent reason assenting, by free will, to the impression.
• Third, he flexed his fingers into a firm grasp to represent comprehension or katalepsis.
• And last, he slapped and squeezed the fist with his other hand to represent knowledge.

"The ability to assent to, or reject, impressions is, in the final analysis, the only thing that is fully within our control" -- Psychology Today.

How to Cope with Fear and Anxiety, the Stoic Way

The Dichotomy of Internals and Externals

 The Dichotomy of Internals and Externals

"All of this happens within the first 5 sections [Enchiridion]. No mention of being forced to accept pantheism (or any kind of theism at all), or fiery pneuma, or Chrysippus' determinism (which most certainly was hard core determinism) or any other metaphysical notions beyond the dichotomy of internals and externals, and real good and bad all on one side of the chasm.  Of course, the theory does need _some_ more stuff.  Although E. doesn't use the language of "preferred indifferents", the theory needs something like that, because otherwise how could any choices at all ever be coherent?  Later on we get role-duties, and we get E's (apparent) monotheism.  But, really, we get that beautiful worldview in the first 5 sections, and after that just elaboration" -- Grant C. Sterling.

The Harshness and the Beauty of Epictetus by Grant C. Sterling

The First Five Sections of Epictetus' Enchiridion

The First Five Sections of Epictetus' Enchiridion

The First Five Sections of Epictetus' Enchiridion

 "Right from the first sentence [Enchiridion], Epictetus was the first person I had ever encountered who challenged this entire structure.  The distinction is sharp, "harsh"--things not in our control are enslaved, things in our control are free.  And almost everything is not in our control, including our own bodies--but that's ok, because those things are not who we really are.  We are enslaved to those externals things only because we _enslave ourselves_. It is never the events that happen that upset us--the Vikings losing, a friend dying--it is our own judgements about those events, and those judgements are in our control.  Change our judgements and we will be free of all grief, all sadness, all fear, all psychological pain.  _Free_. Not "you'll still feel grief, but not as much".  Not "you'll be sad, but you won't let your pain get too strong".  Not "you'll be tempted to steal, lie, commit adultery, etc., but you won't act on those temptations as often as you do now."  No, Epictetus says "you'll be free".  The harshness is part of the beauty--we will never achieve eudaimonia by holding on to the old view and making some little modifications--that will only make the chains more comfortable, and tempt you even more strongly to stay enslaved.

      "All of this happens within the first 5 sections ... " -- Grant C. Sterling.

The Harshness and the Beauty of Epictetus

Epictetus' Enchiridion 1, and part of Keith Seddon's commentary on it

Enchiridion 2, and part of Keith Seddon's commentary on it

 

Enchiridion 2, and part of Keith Seddon's commentary on it

Chapter 2
[1] Remember that the promise of desire is the attainment of what you desire, that of aversion is not to fall into what is avoided, and that he who fails in his desire is unfortunate, while he who falls into what he would avoid experiences misfortune. If, then, you avoid only what is unnatural among those things which are under your control, you will fall into none of the things which you avoid; but if you try to avoid disease, or death, or poverty, you will experience misfortune. [2] Withdraw, therefore, your aversion from all the matters that are not under our control, and transfer it to what is unnatural among those which are under our control. But for the time being remove utterly your desire; for if you desire some one of the things that are not under our control you are bound to be unfortunate; and, at the ​same time, not one of the things that are under our control, which it would be excellent for you to desire, is within your grasp. But employ only choice and refusal, and these too but lightly, and with reservations, and without straining" (Epictetus, Enchiridion 2; Oldfather).


"In Handbook 2.2 we are told to ‘completely restrain’ our desires.
Certainly, if we desire things that are not in our power, sooner or later
our desires will be obstructed and we will be prone to frustration,
annoyance, anger, or some other pathos, or possibly a cocktail of several
pathê all at once. This then is the first task for the Stoic prokoptôn – to
simply desire nothing (Discourses 1.4, 3.12.8, 3.22.13, 4.4.33/39,
4.8.33). In the penultimate sentence of Handbook 2.2 Epictetus tells us
not even to desire those things ‘in our power which it would be proper
to desire’ – and these are the virtues, the components of a wholly
virtuous disposition enjoyed by the fully wise person – because at such
an early stage of training we simply do not properly understand what that disposition is like: we cannot direct our desire towards an object
that we cannot represent to ourselves" (Seddon, pp. 41--2).

Keith Seddon (2005). Epictetus' Handbook and the Tablet of Cebes

Enchiridion 3, and part of Keith Seddon's commentary on it

Enchiridion 1, and part of Keith Seddon's commentary on it

 

Enchiridion 1, and part of Keith Seddon's commentary on it

Chapter 1
[1] Some things are under our control, while others are not under our control. Under our control are [opinion], [impulse], desire, aversion, and, in a word, everything that is our own doing; not under our control are our body, our property, reputation, office, and, in a word, everything that is not our own doing. [2] Furthermore, the things under our control are by nature free, unhindered, and unimpeded; while the things not under our control are weak, servile, subject to hindrance, and not our own.

[3] Remember, therefore, that if what is naturally slavish you think to be free, and what is not your own to be your own, you will be hampered, will grieve, will be in turmoil, and will blame both gods and men; while if you think only what is your own to be your own, and what is not your own to be, as it really is, not your own, then no one will ever be able to exert compulsion upon you, no one will hinder you, you will blame no one, will find fault with no one, will do absolutely nothing against your will, you will have no personal enemy, no one will harm you, for neither is there any harm that can touch you.

[4] With such high aims, therefore, remember that you must bestir yourself with no slight effort to lay hold of them, but you will have to give up some ​things entirely, and defer others for the time being. But if you wish for these things also, and at the same time for both office and wealth, it may be that you will not get even these latter, because you aim also at the former, and certainly you will fail to get the former, which alone bring freedom and happiness.

[5] Make it, therefore, your study at the very outset to say to every harsh external impression, "You are an external impression and not at all what you appear to be." After that examine it and test it by these rules which you have, the first and most important of which is this: Whether the impression has to do with the things which are under our control, or with those which are not under our control; and, if it has to do with some one of the things not under our control, have ready to hand the answer, "It is nothing to me" (Epictetus, Enchiridion 3; Oldfather).

"This, then, is the first exercise we need to train in (Handbook 1.5) – to
respond to every unpleasant impression by testing and examining it
(Discourses 2.18.24). So if we see that the paint has been spilled all over
the floor, instead of getting angry or otherwise reacting emotionally (for
this is really the cause of happiness eluding us), we should actually stand
back from what has happened and commence a discourse and ask the
impression whether it concerns anything that is in our power, and when
we understand that it does not, the proposition that we assent to is ‘this is
nothing to me’. The successful Stoic student, upon facing such a decorating catastrophe, will be able to calmly attend to what needs
doing, dispassionately clearing up the mess and moving on" (Seddon, pp. 37--8).

Keith Seddon (2005). Epictetus' Handbook and the Tablet of Cebes 

Enchiridion 2, and part of Keith Seddon's commentary on it