Making Proper Use of Impressions

Making Proper Use of Impressions

Grant C. Sterling's message to the International Stoic Forum has headings generated by ChatGPT and a title chosen by me.

 

I. Impressions and their nature

A. Impressions are cognitive, propositional ideas about the world

"l 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."


B. Impressions can be value-neutral or have a value component

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!"


II. Assent and control over impressions


A. Assenting or not assenting to impressions is within our control


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.


B. Assenting means accepting an impression as true, while refusing to assent involves rejecting it and formulating a contrary idea

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.


C. Assenting is a cognitive process that may not always be explicit

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.)


III. Consequences of assent


A. Refusing to assent to an impression has no immediate effect

If I refuse to assent to an impression, nothing happens. No emotion, no action, nothing.


B. Assenting to an impression with a value component leads to desires and emotions

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.

C. Emotions can result from the belief that a certain outcome has already occurred

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."


D. Assenting to further impressions can lead to courses of action

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.


IV. Importance of assent in Stoic philosophy


A. Assent to impressions is critical to leading a good life (eudaimonia)

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"


B. Correct assents guarantee eudaimonia, while incorrect assents prevent it

If I get my assents right, then I have guaranteed eudaimonia. If I get one wrong, I cannot have eudaimonia"


V. Indirect control over impressions


A. Impressions are connected to our character

One final thing. I said above that we would assume that the original impressions are not in our control. Directly, that's true. But indirectly, it isn't, for two reasons: a) Our impressions are closely connected to our character.



B. Rejecting or assenting to impressions affects their frequency and strength

If you reject an impression, then it makes that same type of impression less common and weaker. If you assent to it, it becomes more common and stronger. If it seems to me that it would be good to punch someone in the nose for insulting me, and I assent, then it becomes more likely that the next time something annoys me it will seem to me that I should lash out at someone, and that 'seeming' will be more compelling. If I refuse to assent, if I tell myself "hitting them won't solve my problems", then I will have fewer "I should punch someone" impressions, and they will be weaker (more easily resisted).


C. Building a virtuous character involves controlling assents over time

So, in this way, by being careful with our acts of assent
(which are in our control), the impressions that we receive will be altered over time. This is a long process, but is critical for the Stoics--this is building a virtuous character. The Sage is simply someone who has controlled their assents so carefully for such a long period of time that they no longer receive the false value impressions (that externals are good or bad) in the first place

VI. Formulating new ideas


A. While impressions are not directly in our control, we can create new ideas

b) While our impressions are not in our control, we do have the ability (suggested in above examples) to formulate new ideas.

B. Rejecting an impression allows for the formulation of alternative ideas

I receive the impression "Someone has been in my office--that's a very bad thing." If I manage to refuse assent to this impression, I can choose to formulate an alternative impression--"it seems that someone has been in my office, but that is neither good nor bad."

C. Conscious formulation of true propositions is important

This proposition I can correctly assent to. I receive the impression "I should punch this guy in the nose". If I reject it, I can formulate some alternative idea.

D. Preemptive formulation of true propositions is encouraged

One of my favorite passages in Epictetus is where he says that if you hear that someone has been criticizing you, don't try to defend yourself, but instead say "Obviously he doesn't know my other faults, or he wouldn't have mentioned these." I wonder how much gossip and how many feuds would have been prevented if people reacted like that.


VII. Striving for correct assent


A. Not assenting to impressions that assign value to externals

a) Don't assent to impressions that depict externals as either good or evil.


B. Rejecting subsequent impressions suggesting immoral responses

b) If we fail 'a', don't assent to subsequent impressions that depict immoral responses to the good or bad thing as being appropriate.


C. Consciously formulating true propositions about the lack of value in external things

c) Consciously formulate true propositions regarding the lack of value of external things. As far as possible, do this in advance. Remind yourself that your own life and health are neither good nor evil, as are the lives and health of those around you. The same for your job, etc. Whether or not you have done so in advance, try to do so at the time. "I have pictures here of your wife having sex with another man." Remind yourself: 'my wife's actions are not in my control. They are neither good nor evil. My happiness is in my control, not enslaved to the actions of others.'


D. Consciously formulating true action propositions based on preferred indifferents and duties

d) Consciously formulate true action propositions. "I should report truthfully to my boss regarding the sales numbers from the last quarter: truth telling is virtuous, and I have a duty to act faithfully at work. If my boss fires me, I should remember that my job is an external, neither good not evil." By paying attention to preferred and dispreferred indifferents, and to the duties connected with my various roles in life, I can recognize what it would actually be correct for me to do in each situation. Bring this consciously to mind, and assent to it.


E Assenting to the belief that a good action has been performed

e) When you do act correctly, assent to the proposition that you have done a good thing--then you will experience Joy (or at least proto-Joy.)


F. Character transformation over time leads to eudaimonia

f) Over time, my character will change such that I no longer have the false value impressions in 'a' and 'b', and 'c' and 'd' and 'e' become routine. This is eudaimonia-- good feelings combined with virtuous actions.