Stoicism for Monotheists

Stoicism for Monotheists

Stoicism for Monotheists is for people intersted in Stoicism who are monotheists, but you don't have to be in either category.

The Role of the Discipline of Assent in Stoic Philosophy

 

Claude:

"Certainly. Let's delve deeper into the role of the Discipline of Assent in Stoic philosophy, particularly in relation to controlling desires:

1. Definition of the Discipline of Assent:
   - The practice of critically examining our impressions before giving them our agreement
   - A key cognitive skill in Stoic psychology for managing thoughts and emotions
   - One of the three Stoic disciplines, alongside the Discipline of Desire and the Discipline of Action

2. The process of assent:
   - Recognizing an impression as it arises in the mind
   - Suspending immediate judgment or reaction
   - Critically evaluating the impression for truth and alignment with Stoic principles
   - Consciously choosing whether to accept, reject, or modify the impression

3. Relationship to desires:
   - Desires often begin as impressions suggesting that something is good or beneficial
   - The Discipline of Assent allows us to examine these impressions before they become firm desires
   - It provides a mechanism for preventing irrational desires from forming

4. Types of impressions related to desires:
   - Value judgments about external things (e.g., "Wealth is essential for happiness")
   - Emotional reactions to situations (e.g., "I must have this or I'll be miserable")
   - Interpretations of events (e.g., "This setback means I'm a failure")

5. Techniques within the Discipline of Assent:
   - Cognitive distancing: Observing thoughts without immediately identifying with them
   - Rational analysis: Examining the logical basis of our impressions
   - Perspective-taking: Considering how a wise person would view the situation

6. The role in preventing irrational desires:
   - Identifying and challenging false value judgments about externals
   - Questioning the necessity and appropriateness of emerging wants
   - Redirecting attention to what is truly important according to Stoic ethics

7. Cultivating rational desires:
   - Using assent to reinforce impressions aligned with virtue and reason
   - Developing a habit of assenting to impressions that lead to healthy, rational desires
   - Strengthening our commitment to Stoic principles through conscious assent

8. Interplay with emotions:
   - Emotions in Stoicism are seen as consequences of our judgments
   - By managing assent, we can influence our emotional responses to situations
   - This helps in maintaining emotional equilibrium even when faced with strong desires

9. Practical application:
   - Regular self-examination of our impressions and judgments
   - Developing mindfulness to catch impressions before they solidify
   - Practicing delayed response to allow time for proper evaluation

10. Challenges in applying the Discipline of Assent:
    - Overcoming habitual thought patterns and automatic reactions
    - Maintaining vigilance in fast-paced or emotionally charged situations
    - Balancing critical thinking with the need for efficient decision-making

11. Long-term benefits:
    - Increased mental clarity and reduced internal conflict
    - Greater consistency between philosophical beliefs and actual desires
    - Development of practical wisdom (phronesis) in managing impressions and desires

12. Relationship to other Stoic practices:
    - Supports the practice of negative visualization by allowing critical examination of our attachments
    - Enhances the effectiveness of Stoic mindfulness and self-awareness exercises
    - Provides the cognitive foundation for the Discipline of Action

The Dichotomy of Control and the First Five Chapters of the Enchiridion

 

The Dichotomy of Control and the First Five Chapters of the Enchiridion

Claude:

Chapter 1:

Certainly, I'd be happy to elaborate on the relevant aspects of Chapter One of Epictetus' Enchiridion regarding the Dichotomy of Control.

Chapter One is foundational to understanding the Dichotomy of Control, as it explicitly lays out this core Stoic principle. Let's break it down:

1. Definition of Control:
Epictetus begins by clearly stating that some things are within our control, while others are not. This is the essence of the Dichotomy of Control.

2. Things Within Our Control:
He lists these as:
- Opinion
- Pursuit
- Desire
- Aversion
- Our own actions

These all relate to our internal states, thoughts, and choices. The key point is that these are aspects of our mind and will, which we have the power to shape and direct.

3. Things Not in Our Control:
He lists these as:
- Body
- Property
- Reputation
- Command
- Actions of others

These are external circumstances or things that depend on factors outside ourselves.

4. Implications:
Epictetus goes on to explain the consequences of this dichotomy:
   a. We are free and self-determining in relation to things within our control.
   b. We are weak, slavish, and subject to restraint regarding things not in our control.

5. Practical Advice:
He advises us to focus our efforts on what we can control, warning that if we try to control the uncontrollable, we will face obstacles and grief.

6. Freedom and Happiness:
Epictetus suggests that true freedom and happiness come from recognizing this dichotomy and aligning our desires with what is actually within our power.

7. Misattribution of Control:
He warns against the common mistake of believing we have control over things we don't, which leads to disappointment and frustration.

This chapter sets the stage for the rest of the Enchiridion by establishing this fundamental principle. It encourages a shift in perspective, focusing on our internal states rather than external circumstances as the key to contentment and virtue.

Chapter 2:

Let's examine the relevant aspects of Chapter Two of Epictetus' Enchiridion in relation to the Dichotomy of Control:

1. Focus on Desire and Aversion:
Chapter Two shifts the focus to how we should apply the Dichotomy of Control to our desires and aversions. This is a practical application of the principle introduced in Chapter One.

2. The Nature of Desire and Aversion:
Epictetus states: "Remember that following desire promises the attainment of that of which you are desirous; and aversion promises the avoiding that to which you are averse."
This highlights that our desires and aversions are internal processes within our control.

3. Misplaced Desires and Aversions:
He warns against desiring things not in
our control or trying to avoid inevitable things:
"But he who fails to obtain the object of his desire is disappointed, and he who incurs the object of his aversion wretched."
This relates directly to the misattribution of control discussed in Chapter One.

4. Proper Application of Desire:

Epictetus advises: "If, then, you confine your aversion to those objects only which are contrary to the natural use of your faculties, which you have in your own control, you will never incur anything to which you are averse."
This suggests aligning our desires with what is truly within our power.

5. Gradual Approach:
He recommends a gradual approach to managing desires: "But if you are averse to sickness, or death, or poverty, you will be wretched. Remove aversion, then, from all things that are not in our control, and transfer it to things contrary to the nature of what is in our control."
This acknowledges the difficulty of the task and suggests a stepwise process.

6. Freedom from Disturbance:
The chapter concludes by stating that following this advice leads to freedom from disturbance. This links back to the idea in Chapter One that true freedom comes from focusing on what we can control.

7. Practical Application of the Dichotomy:
While Chapter One laid out the theoretical framework, Chapter Two begins to show how to apply the Dichotomy of Control in daily life, specifically in managing our internal states of desire and aversion.

8. Emphasis on Internal States:
This chapter reinforces that our internal states (desires and aversions) are within our control, while external outcomes often are not.

9. Connection to Emotional Regulation:
By advising us to manage our desires and aversions, Epictetus is essentially providing a framework for emotional regulation, a key aspect of Stoic practice.

This chapter builds upon the foundation laid in Chapter One, offering more specific guidance on how to align our internal states with the reality of what we can and cannot control. It emphasizes the practical application of the Dichotomy of Control in our everyday experiences of wanting and avoiding.

Chapter 3:

Let's delve deeper into Chapter Three of Epictetus' Enchiridion and its application of the Dichotomy of Control:

1. Focus on External Objects:
This chapter shifts the focus to our relationship with external things, particularly those we value or find pleasure in.

2. The Quote in Context:
The full quote provides more insight:
"With regard to whatever objects give you delight, are useful, or are deeply loved, remember to tell yourself of what general nature they are, beginning from the most insignificant things. If, for example, you are fond of a specific ceramic cup, remind yourself that it is only ceramic cups in general of which you are fond. Then, if it breaks, you will not be disturbed."

3. Recognition of True Nature:
Epictetus advises us to see objects for what they truly are, rather than what we project onto them. This involves:
   - Recognizing the impermanence of material things
   - Understanding the generic nature of objects (a cup is just a cup)
   - Acknowledging that external things are not under our control

4. Emotional Detachment:
The goal is to cultivate a degree of emotional detachment from external objects. This doesn't mean not enjoying things, but rather not deriving our happiness solely from them.

5. Preparation for Loss:
By reminding ourselves of the true nature of things, we prepare ourselves for their potential loss or change, which is inevitable for all external things.

6. Application of Dichotomy of Control:
This chapter applies the Dichotomy of Control by emphasizing that while we can control our perceptions and reactions to external objects, we cannot control the objects themselves or their fate.

7. Practical Exercises:
The chapter suggests a mental exercise of reminding yourself of the general nature of things you value. This could be extended to:
   - Regularly reflecting on the impermanence of possessions
   - Practicing gratitude for things while acknowledging their temporary nature
   - Mentally rehearsing the loss of valued objects

8. Broader Implications:
This principle can be applied beyond material objects to:
   - Relationships: Appreciating people while recognizing their autonomy
   - Career: Enjoying success without overly identifying with a particular role
   - Health: Valuing good health while accepting its impermanence

9. Connection to Stoic Virtues:
This teaching relates to key Stoic virtues:
   - Wisdom: In seeing things as they truly are
   - Temperance: In moderating our attachments
   - Courage: In facing potential loss
   - Justice: In relating to external things fairly and without excessive claims

10. Psychological Benefits:
By following this advice, one might achieve:
   - Greater emotional stability
   - Reduced anxiety about potential losses
   - Increased appreciation for the present moment
   - More resilience in the face of change

11. Potential Misinterpretation:
It's important to note that this teaching doesn't advocate for apathy or lack of care. Rather, it's about finding a balanced approach to valuing external things without being overly dependent on them for happiness.

This chapter provides a practical application of the Dichotomy of Control to our everyday interactions with the material world. By encouraging us to see things as they truly are and to hold them lightly, Epictetus offers a path to greater peace of mind and resilience in the face of life's inevitable changes and losses.

Chapter 4:


Let's explore Chapter Four of Epictetus' Enchiridion and its application of the Dichotomy of Control in more detail:

1. Focus on Actions and Goals:
This chapter shifts the focus to how we approach our actions and goals, applying the Dichotomy of Control to our daily activities and aspirations.

2. The Nature of Actions:
Epictetus advises us to remind ourselves of the nature of our actions. This involves:
   - Understanding the true purpose of what we're doing
   - Recognizing the limits of our control in any given situation
   - Being aware of potential outcomes, both desired and undesired

3. Intentions vs. Outcomes:
A key aspect of this chapter is the distinction between:
   - Intentions and efforts (within our control)
   - Outcomes and results (not fully within our control)

4. Practical Application:
This principle can be applied to various life situations:
   - In work: Focus on doing your best rather than obsessing over the result
   - In relationships: Concentrate on being a good friend/partner, not on controlling how others perceive you
   - In personal goals: Emphasize the process and effort, not just the end result

5. Mental Preparation:
Epictetus suggests a form of mental preparation before actions:
   - Visualize potential obstacles or challenges
   - Consider how to respond virtuously, regardless of the outcome
   - Remind yourself of what aspects are within your control

6. Acceptance of External Factors:
This teaching encourages acceptance of factors outside our control that may influence the outcome of our actions.

7. Redefining Success:
By focusing on what's within our control, this principle essentially redefines success:
   - Success becomes acting with virtue and giving our best effort
   - Failure is redefined as not trying our best or acting against our principles

8. Emotional Resilience:
This approach builds emotional resilience by:
   - Reducing disappointment when desired outcomes aren't achieved
   - Maintaining motivation regardless of external results
   - Cultivating a sense of inner peace based on our own actions

9. Goal Setting:
This principle influences how we set and pursue goals:
   - Set goals focused on personal growth and effort
   - Break larger goals into actionable steps within our control
   - Maintain flexibility in the face of changing circumstances

10. Ethical Considerations:
By focusing on the nature of our actions, this teaching encourages ethical behavior:
   - Consider the moral implications of our actions
   - Act in accordance with virtue, regardless of the outcome
   - Take responsibility for our choices and efforts

11. Mindfulness in Action:
This principle promotes a form of mindfulness:
   - Being present and conscious in our actions
   - Regularly checking our intentions and efforts
   - Maintaining awareness of what we can and cannot control

12. Practical Exercise:
A practical application might involve asking yourself before any significant action:
   - What is the true nature of this action?
   - What aspects of this are within my control?
   - How can I focus on giving my best effort, regardless of the outcome?

By applying the Dichotomy of Control to our actions and goals, Epictetus provides a framework for living more intentionally and with greater peace of mind. This approach allows us to pursue our objectives with vigor while maintaining emotional equilibrium in the face of uncertain outcomes.

Chapter 5:


Let's delve deeper into Chapter Five of Epictetus' Enchiridion and its relation to the Dichotomy of Control:

1. Central Theme:
The key statement, "Men are disturbed, not by things, but by the principles and notions which they form concerning things," is a fundamental Stoic principle that relates closely to the Dichotomy of Control.

2. Cognitive Approach:
This chapter emphasizes the cognitive aspect of our experiences. It suggests that our mental interpretations, rather than external events themselves, are the primary source of our emotional responses.

3. Relation to Dichotomy of Control:
While not explicitly mentioning control, this principle aligns with the Dichotomy of Control in several ways:
   - Our judgments and opinions are within our control
   - External events are not within our control
   - By focusing on our judgments, we direct our attention to what we can control

4. Power of Perception:
Epictetus is highlighting the power of perception and interpretation. This implies that we have control over how we view and respond to events, even if we can't control the events themselves.

5. Emotional Regulation:
This principle provides a framework for emotional regulation:
   - Negative emotions often stem from our judgments about events, not the events themselves
   - By changing our judgments, we can change our emotional responses

6. Practical Application:
In practice, this principle encourages us to:
   - Examine our automatic interpretations of events
   - Question whether our distress comes from the event itself or our judgment of it
   - Actively work on reframing our perceptions of challenging situations

7. Responsibility and Agency:
By emphasizing our role in forming judgments, this principle places responsibility for our emotional state on ourselves, promoting a sense of agency.

8. Cognitive Distortions:
This concept aligns with modern cognitive-behavioral therapy, which identifies cognitive distortions as sources of emotional distress.

9. Philosophical Implications:
This principle suggests a degree of subjectivity in our experience of the world, emphasizing the role of our mind in shaping our reality.

10. Resilience Building:
By separating events from our judgments about them, this principle offers a path to building resilience in the face of adversity.

11. Relation to Earlier Chapters:
This principle builds upon the ideas in previous chapters:
   - It expands on the concept of focusing on what's in our control (our judgments)
   - It provides another angle on managing our reactions to external events

12. Potential Challenges:
While powerful, this principle can be challenging to apply:
   - It requires constant self-awareness and mental effort
   - It may be difficult to separate events from our judgments in the heat of the moment
   - There's a risk of using this principle to suppress or deny genuine emotions

While Chapter 5 doesn't explicitly mention the Dichotomy of Control, it reinforces the core idea by emphasizing our power over our own perceptions and judgments. This chapter provides a cognitive framework for applying the Dichotomy of Control to our everyday experiences, offering a path to greater emotional stability and resilience.

Relationships Between the Disciplines

 

Relationships Between the Disciplines


Claude AI was provided with texts (see below) from messages of Grant C. Sterling to represent Epictetus' three Disciplines. Claude was then prompted with:

What are the relationships between the Discipline of Assent and the Discipline of Desire, and the Discipline of Assent and the Discipline of Action?


"The Discipline of Assent plays a central role in Stoic philosophy and is closely connected to both the Discipline of Desire and the Discipline of Action. Here's an analysis of these relationships:


1. Relationship between the Discipline of Assent and the Discipline of Desire:

The Discipline of Assent is foundational to the Discipline of Desire. Here's how they connect:

a) Control of desires: The Discipline of Desire aims to control our desires by focusing only on what is within our control (Virtue) and not desiring external things. The Discipline of Assent is the mechanism by which we achieve this control.

b) Formation of desires: According to Theorem 7 in the Discipline of Desire (see below), "Desires are caused by beliefs (judgments) about good and evil." The Discipline of Assent is precisely about managing these judgments by carefully choosing which impressions to assent to.

c) Rational desires: By using the Discipline of Assent to reject false value judgments about externals being good or evil, we can align our desires with reason and focus only on virtue, as prescribed in the Discipline of Desire.

d) Prevention of unhappiness: The Discipline of Desire states that unhappiness comes from desiring things out of our control. By using the Discipline of Assent to withhold judgment on the value of externals, we can prevent the  potentially harmful desires.




2. Relationship between the Discipline of Assent and the Discipline of Action:

The Discipline of Assent also plays a crucial role in guiding our actions:

a) Determining appropriate actions: The Discipline of Action focuses on pursuing "appropriate objects of aim" rather than objects of desire. The Discipline of Assent helps us identify these appropriate objects by carefully evaluating our impressions and formulating correct propositions in what actions are appropriate.

b) Avoiding irrational actions: By rejecting false impressions about the value of externals, the Discipline of Assent prevents us from acting on irrational desires, which is a key aspect of the Discipline of Action.

c) Guiding virtuous behavior: The Discipline of Assent allows us to formulate and assent to true action propositions, which guide us in performing virtuous acts as described in the Discipline of Action.

d) Emotional consequences of action: The Discipline of Assent helps us properly evaluate the outcomes of our actions, leading to appropriate emotional responses (e.g., joy from virtuous actions) without being disturbed by external results.

In essence, the Discipline of Assent serves as the cognitive foundation for both the Discipline of Desire and the Discipline of Action. It provides the mental framework for controlling our desires and guiding our actions in accordance with Stoic principles"
-- Caude.




[Discipline of Desire]

Section One: Preliminaries
Th 1) Everyone wants happiness.
Th 2) If you want happiness, it would be irrational
to accept incomplete or imperfect happiness
if you could get complete [continual, uninterrupted]
happiness.
2*) Complete happiness is possible. [To be proven
below.]

Section Two: Negative Happiness
Th 3) All human unhappiness is caused by having
a desire or emotional commitment [I will henceforth
say "desire" for simplicity] to some outcome,
and then that outcome does not result.

4) Ergo, if you desire something which is out
of your control, you will be subject to possible
unhappiness. If you desire many things out
of your control, the possibility of complete happiness
approaches zero.
5) By 4, 2*, and Th2, desiring things out of your
control is irrational [if it is possible to control your
desires].

Th 6) The only things in our control are our
beliefs and will, and anything entailed by our
beliefs and will.
Th 7) Desire[s] are caused by beliefs (judgments)
about good and evil. [You desire what you judge
to be good, and desire to avoid what you judge to
be evil.]
8) Ergo, Desires are in our control.
9) By 5 and 8, desiring things out of our control
is irrational.

Th 10) The only thing actually good is virtue, the
only thing actually evil is vice.
11) Ergo, since virtue and vice are types of acts
of will, they are in our control.

12) Ergo, things that are not in our control [externals] are
never good or evil.
13) [cf 9, above] Desiring things out of our control is
irrational, since it involves false judgment.

14) Ergo, if we value only virtue, we will both judge truly
and be immune to all unhappiness.





[Discipline of Action]

Section Four: Virtue
Th 24) In order to perform an act of will, the act of will
must have some content. The content is composed
of the result at which one aims.
Th 25) Some things are appropriate objects at which to
aim, although they are not genuinely good.
Th 26) Some such objects are things like life [our own,
or others'], health, pleasure, knowledge, justice, truth-
telling, etc.
Th 27) Virtue consists of rational acts of will, vice of
irrational acts of will.
28) Ergo, any act that aims at an [external] object of desire is
not virtuous, since all desires [for externals] are irrational.
29) Ergo, virtue consists of the pursuit of appropriate
objects of aim, not the pursuit of the [external] objects of our
desires . Such virtuous acts will give us good feelings
[by 17] , and since we have no desires regarding
the actual outcome, they will never produce unhappiness
for us.




[Discipline of Assent]

"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 eudaimon ia" (Grant C. Sterling).


"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.
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).
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.

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



"So what we should be striving for is:
a) Don't assent to impressions that depict externals as
either good or evil.
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 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 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) 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) 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"