Stoic News

By Dave Kelly

Thursday, February 15, 2024

Nine excerpts and full texts about Stoicism by Grant C. Sterling

 



1. "Pared to their most basic level, the Stoics say:"

1) Emotions are bad.

2) Emotions are caused by false value judgments.

3) Ergo, if we change those false value judgments, the bad emotions will go away."



2. "The heart and soul of Stoicism"

"Only internal things are in my control. Unhappiness is caused by (falsely) believing that externals are good or evil, which causes us to desire the world to be one way rather than another, which inevitably causes unhappiness when the world doesn't conform. If I eliminate my belief that externals are ever bad, I can even prevent all grief when my child or wife dies, or when I myself face death."



3. "The vital heart of Stoic doctrine... "

"The Stoics believe that only things directly related to virtue (beliefs, desires, will) are in our control.

They believe that only virtue is good and only vice is evil.

They believe that all things not in our control ("externals") are neither good nor evil.

They believe that desires are caused by beliefs about good and evil.

Hence, the good Stoic will have no desires whatsoever regarding external things.

They believe that our feelings of love, hate fear, grief, anger, frustration, disappointment, etc., are all caused by beliefs that external things are good or evil.

Hence, the good Stoic will never experience any of those feelings, even in the slightest degree."


4. "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 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, 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]."


5. "Imagine someone says"

"Let me try one more time. Imagine someone says,

I believe the following doctrines:"


"1) The goal of life is to obtain eudaimonia, which means both to act morally and to enjoy life.

2) Emotions are caused by our beliefs about what is good and what is bad--when I get something bad I experience anger, grief, sadness, fear, etc.

3) My identity is defined as the rational part of me, the part that chooses.

4) Therefore, only things that this part of me does can really be good or bad for me. Anything external to my will cannot be good or evil.

5) Therefore, the feelings that cut my joy in life and which lead me astray in my actions (anger, fear, etc.) are caused by _false_ beliefs about what has value.

6) I control my beliefs, and so by disciplining myself to stop thinking of externals as being good or evil, I will be able to become morally better and have more joy in life" (Grant Sterling)."





6. "System S says:"


"1) Eudaimonia (perhaps that's what you mean by

'genuine happiness') consists in both complete psychological contentment and complete moral perfection.

2) All psychological discontentment is caused by

the belief that externals have value.

3) This belief is _factually false_. (Note that this

is not a psychological claim--it is a value claim.)

4) Therefore, someone with true value beliefs will have psychological contentment.

5) All moral imperfection is caused by the belief that externals have value.

6) Therefore, someone with true value beliefs will

have moral perfection.

7) Therefore, someone with true value beliefs will

have eudaimonia.


7. "I receive impressions"


 "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).


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.⁸
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.


8. "Core Beliefs"

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

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

3. 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."

4. Ergo, since virtue and vice are types of acts of will, they are in our control."

5. Ergo, things not in our control [externals] are neither good nor evil."

6. Emotions (or passions, if you prefer) arise from (false) beliefs that externals have value."

7. No-one should be distressed by any external occurrence."



9. "Core Stoicsm"

"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 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.


"Section Three: Positive Happiness or Appropriate
Positive Feelings"

"15) Ergo, if we truly judge that virtue is good, we will
desire it.
Th 16) If you desire something, and achieve it, you
will get a positive feeling.
17) Ergo, if we correctly judge and correctly will, we
will have appropriate positive feelings as a result.
Th 18) Some positive feelings do not result from desires,
and hence do not result from judgments about value.
[E.g., the taste of a good meal, the sight of a beautiful
sunset, etc.]
19) Ergo, such positive feelings are not irrational or
inappropriate. [Though if we desire to achieve them
or desire for them to continue beyond the present,
then that would involve the judgment that they are
good, and hence that would be irrational.]"


Th 20) The universe is, or is governed by, Nature, Providence, God or the gods. [Different Stoics approach this idea differently.] Th 21) That which is Natural, or is governed by Providence, God, or the gods is exactly as it should be. [Zeus is just, or however you wish to express this.] {Nota bene that this produces a problem for those stoics who are strict determinists, since it would mean that even acts of vice were somehow correct, and are not actually in our control in any important sense. But I don't think strict determinism about internal states is a core belief of Stoicism.} Th 22) If you regard any aspect [or, better, all aspects] of the world as being exactly as it should be, you will receive appropriate positive feelings. 23) Ergo, the Stoic will be positively happy, will have positive feelings, in at least three ways: appreciation of his own virtue, physical and sensory pleasures, and the appreciation of the world as it is. The last of those three is something that the Stoic could experience continually, every waking second, since at every waking second one can perceive something as being what it is, and hence what it should be. 

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

Wednesday, February 14, 2024

A Representation of Stoicism in a Propositional Logic Form

I prompted Claude.ai to convert the following texts to propositional logic form.


[The followng are the titles of excerpts and full messages sent to the ISF by Grant C. Sterling.]

Pared to their most basic level, the Stoics say:
The heart and soul of Stoicism
The vital heart of Stoic doctrine
Stoicism is the theory that:
Imagine someone says,
System S says:
I receive impressions.
Core Beliefs
Core Stoicism


Claude.ai returned the following:

"The Stoic View: Changing False Judgments to Eliminate Emotions"

1.  Eudaimonia ↔ (Virtue ∧ Joy)
2.  Control(Virtue)
3.  Control(Joy)
4.  ¬Control(Externals)
5.  Good(Virtue)
6.  Evil(Vice)
7.  ¬Good(Externals)
8.  ¬Evil(Externals)
9.  Emotion ↔ Belief(Value(Externals))
10. ¬Value(Externals)
11. ¬Emotion ¬Belief(Value(Externals))
12. Virtue → ¬Belief(Value(Externals))
13. Joy → ¬Belief(Value(Externals))
14. ∴ Eudaimonia ↔ (¬Belief(Value(Externals)) ∧ Virtue)


The key claims are:

Eudaimonia consists of both Virtue and Joy (psychological contentment) 2-4. Only Virtue and Joy are in our control, not externals 5-8. Only Virtue and Vice have genuine value, not externals 9-11. Emotions are caused by false beliefs about the value of externals 12-13. Virtue and Joy require correct beliefs about the lack of value of externals
Therefore, Eudaimonia requires correct beliefs about externals lacking value, and Virtue.

Monday, September 04, 2023

In Stoicism Judgment Discipline is Central


"Claude:

"Here is a draft essay covering the key points you provided:


"The Stoic path to wisdom and happiness requires transforming oneself by focusing inwardly on what is within one’s control. As the Stoics understood, the key is learning to properly use impressions and not judge external things as intrinsically good or bad. By doing so, a person can adapt to any circumstance without disturbance and live a fulfilling life aligned with nature.

"According to the Stoics, virtue is the only true good, while vice is the only true evil. What matters most is our ability to judge correctly and act accordingly. This judgment depends on recognizing that external factors such as health, wealth, and reputation are ultimately indifferent. Our control lies in how we perceive and respond to such externals.

"To develop this control, the Stoics emphasize training in three core areas. First is managing one’s desires and aversions. This enables level-headed action instead of knee-jerk reactions to impressions. Second is developing discipline around when to act and when not to act. This prevents rash behavior and promotes proper intentions. Third and most vital is avoiding hasty judgments about good and bad. This “Discipline of Assent” allows us to carefully evaluate impressions before affirming them, thereby sidestepping false views that lead to excessive and unnatural passions.

"By maintaining proper judgments, the Stoics believed one could attain true freedom and stability. While passions arise from mistaken judgments about indifferents, calm control stems from seeing events clearly. Though some moderate desire and aversion enable practical living, the wise mostly experience apatheia, free from turmoil. They assent only to their reasoned choice.

"The goal of Stoic training is relief from disturbance, for emotions disrupt life’s stable flow. With the right judgment, one accepts circumstances as they unavoidably are. Though events are outside of our control, our reasoned response ensures tranquility. As Socrates’ view of death exemplifies, objects themselves do not cause distress—only our opinions do.

"In sum, the Stoics see judgment discipline as central. Falsely judging indifferents as good or bad causes needless trouble and blame. By focusing inward on one’s faculty of assent, the Stoics maintain that wisdom, virtue, and serenity will follow. Controlling judgments is the key that unlocks the door of perception and enables one to live in harmony with the world" (Claude).

Sunday, August 20, 2023

Instances of Cognitive Distortions in the Novel, Madame Bovary

 

Bard,

Can you indicate 20 instances of cognitive distortions in the novel, Madame Bovary?

"Sure, here are 20 instances of cognitive distortions in the novel Madame Bovary:

• Labeling: Emma labels herself as a failure, a disappointment, and a burden.

• Mind reading: Emma assumes that her husband, Charles, is bored with her and that her friends think she is shallow.

• Fortune-telling: Emma predicts that her marriage will be unhappy and that she will never find true love.

• Catastrophizing: Emma believes that the smallest setbacks will lead to disaster.

• Personalization: Emma takes responsibility for things that are not her fault, such as her husband's financial problems.

• Should statements: Emma tells herself that she should be perfect, that she should always be happy, and that she should never make mistakes.

• Filtering: Emma focuses on the negative aspects of her life and ignores the positive ones.

• Discounting the positive: Emma dismisses compliments and positive experiences.

• Black and white thinking: Emma sees things as either all good or all bad, with no in-between.

• Tunnel vision: Emma focuses on her own problems and doesn't see the good things in her life.

• Mental filter: Emma dwells on negative thoughts and memories and ignores positive ones.

• Magnification: Emma exaggerates the importance of her problems and minimizes her strengths.

• Minimization: Emma downplays her problems and makes light of her accomplishments.

• Personalization: Emma believes that she is the cause of other people's problems.

• Labeling: Emma labels herself and others in negative ways.

• Demandingness: Emma has unrealistic expectations of herself and others.

• Control fallacy: Emma believes that she can control things that are out of her control.

• Blame shifting: Emma blames others for her problems.

• Should statements: Emma tells herself that she should be able to do everything perfectly.

• Victim mentality: Emma believes that she is a victim of circumstances and that she can't change her situation."

"These are just a few examples of the many cognitive distortions that Emma Bovary uses to cope with her unhappiness. These distortions lead her to make poor decisions and ultimately to her downfall.

"It is important to note that cognitive distortions are not always negative. In some cases, they can be helpful coping mechanisms. However, when they are used to the extreme, they can lead to problems such as anxiety, depression, and low self-esteem.

"If you find yourself using cognitive distortions, it is important to seek professional help. A therapist can help you identify and challenge these distortions and develop healthier ways of thinking" (Bard).

Sunday, August 13, 2023

Mastering Reactions to Impressions


"Mastering reactions to Impressions"

 "ChatGPT"


"Sure, here's an adaptation of the text you provided with a different scenario:

"Imagine standing in a crowded subway train during rush hour. As you look around, you receive impressions. These impressions are cognitive, representing ideas about your surroundings. You don't simply see a mass of people; you "see" a woman with tired eyes reading a book, a man in a suit staring at his phone, and a child gazing out the window with wonder.

"Some of these impressions are neutral—like the woman reading the book. Others, however, carry a value component. For instance, if you notice the man in the suit chuckling at something on his phone, you might interpret it as him mocking others, leading to the impression that he's being rude.

"Although you can't control the initial impressions that arise, you do have control over how you react to them. You can choose to assent or not. For example, if you decide to accept the impression that the man is mocking others, you might feel irritated and judgmental. Conversely, if you decide not to assent and think, "Maybe he's just amused by something harmless," you could avoid negative emotions.

"This process of assenting or rejecting impressions happens unconsciously most of the time. Just like you acknowledged the woman reading the book without a second thought, your reaction to the man's behavior could be instinctive.

"It's important to note that assenting to value-laden impressions can trigger desires and emotions. If you assent to the impression that the man is being rude, you might desire justice or feel anger. These emotions could lead to a new impression, like "I should say something to him." Assenting to this new impression might drive you to confront him about his behavior.

"In this situation, everything hinges on your assent to impressions. Choosing how to react to these impressions forms the crux of the matter. If you get it right, you can navigate the crowded subway with a calm demeanor. If you get it wrong and react with anger or resentment, you might ruin your own mood and even escalate tensions.

"Just like in the original text's Stoic philosophy, these ideas apply to your daily life. By being mindful of your reactions to impressions, you shape your character over time. By refusing to assent to negative impressions, you weaken their hold on you. And by formulating alternative ideas and consciously assenting to virtuous actions, you gradually cultivate a more tranquil and positive outlook on life. In essence, by mastering the art of assenting to impressions, you work towards achieving a more content and virtuous existence" (ChatGPT).


Saturday, August 05, 2023

Striving for Correct Assent: A Path to Eudaimonia

 

ChatGPT's rendition of Section VII of Grant C. Sterlings Making Correct Use of Impressions (See below).


"Title: Striving for Correct Assent: A Path to Eudaimonia"



"Introduction: The quest for inner peace, happiness, and well-being has been a central concern for humanity throughout history. In ancient Stoic philosophy, one of the essential goals was to achieve eudaimonia, a state of flourishing and contentment. To attain this state, Stoics emphasized the importance of correct assent, the process of consciously evaluating our impressions and responding to them in a virtuous manner. This essay explores the Stoic principles of correct assent and how they lead to character transformation and ultimately eudaimonia.

"I. Not Assenting to Impressions That Assign Value to Externals (a) The first step in striving for correct assent is to avoid assenting to impressions that depict external things as inherently good or evil. According to the Stoics, our well-being should not be tied to external circumstances but rather rooted in our own character and rationality. By recognizing that externals themselves lack intrinsic value, we free ourselves from the turmoil caused by seeking happiness in material possessions or the approval of others.

"II. Rejecting Subsequent Impressions Suggesting Immoral Responses (b) Inevitably, we may encounter situations where we fail to avoid assenting to value judgments about externals. However, the Stoics advise against compounding the error by assenting to subsequent impressions suggesting immoral responses to these external events. Instead, we should practice restraint and virtuous behavior, steering away from actions driven by negative emotions like anger or envy.

"III. Consciously Formulating True Propositions About the Lack of Value in External Things (c) To reinforce our understanding of the lack of value in external things, the Stoics recommend consciously formulating true propositions in advance. This involves reminding ourselves that our well-being is not contingent on external circumstances such as health, wealth, or the actions of others. By internalizing this philosophy, we gain mental resilience and autonomy over our emotions.

"IV. Consciously Formulating True Action Propositions Based on Preferred Indifferents and Duties (d) To navigate life effectively, the Stoics encourage us to consciously formulate true action propositions. This includes recognizing preferred indifferents - things that are beneficial but not essential to our well-being - and our duties in various roles. By aligning our actions with these truths, we can make rational choices that promote ethical behavior, regardless of external outcomes.

"V. Assenting to the Belief That a Good Action Has Been Performed (e) When we act in accordance with our virtues and duties, we must acknowledge and assent to the belief that we have performed a good action. This sense of self-approval leads to joy, or what the Stoics refer to as proto-joy. It is not the fleeting pleasure of indulging in external desires but the lasting contentment derived from acting virtuously.

"VI. Character Transformation Over Time Leads to Eudaimonia (f) As we consistently apply the principles of correct assent in our daily lives, our character begins to transform. We shed false value judgments about externals and develop a deeper understanding of the true nature of things. The process of consciously formulating true propositions and aligning our actions with virtues becomes second nature. This transformation paves the way towards eudaimonia - the harmonious combination of inner peace, virtuous actions, and genuine fulfillment.

"Conclusion: Striving for correct assent, as advocated by Stoic philosophy, provides a powerful framework for achieving eudaimonia - a state of flourishing and genuine well-being. By learning to avoid value judgments about externals, rejecting immoral responses, and consciously formulating true propositions and actions, we can attain a profound transformation of character. Embracing this path, we find lasting joy and contentment independent of external circumstances, and thus move closer to the ancient Stoic ideal of a fulfilled life" (ChatGPT).

Thursday, August 03, 2023

Step-by-Step Instructions on How to Practice the Stoic Discipline of Impulse.


The discipline of impulse was a lifelong process for the Stoics. They believed that it was an essential part of living a happy and virtuous life." Please generate step-by-step instructions on how to practice the Stoic discipline of impulse.


ChatGPT

Sure, here are step-by-step instructions on how to practice the Stoic discipline of impulse:

• Self-Awareness: Begin by cultivating self-awareness. Observe your emotions, reactions, and impulses as they arise throughout your day. Pay attention to how you respond to different situations and stimuli.

• Pause and Reflect: When you notice an impulse or strong emotion arising, pause for a moment before reacting. Take a deep breath and give yourself some space to reflect on the situation.

• Assess Your Judgment: Ask yourself if your initial reaction aligns with Stoic principles and virtues, such as wisdom, courage, justice, and temperance. Evaluate whether your impulse is rational or driven by passion.

• Accept What You Can't Control: Remind yourself of the Stoic belief in focusing only on what is within your control and accepting what is not. Let go of the desire to control external events or other people's actions.

• Choose a Virtuous Response: After reflection, consciously choose a response that aligns with Stoic virtues. Strive for actions that are wise, just, and temperate, even if it means foregoing immediate gratification.

• Practice Gratitude: Develop the habit of practicing gratitude. Focus on what you have rather than what you lack. This can help counteract impulsive desires driven by a sense of lacking.

• Learn From Mistakes: If you give in to an impulse that you later regret, don't be too hard on yourself. Instead, use it as a learning opportunity. Reflect on why you acted impulsively and how you can respond differently in the future.

• Repeat and Be Patient: Like any discipline, mastering the Stoic discipline of impulse takes time and patience. Keep practicing self-awareness and virtuous responses consistently, and be forgiving of yourself as you progress.

• Engage in Regular Reflection: Periodically review your progress in practicing the Stoic discipline of impulse. Celebrate your successes and identify areas for improvement. Adjust your approach as needed to enhance your practice.

Remember, the Stoic discipline of impulse is a lifelong journey, and it's normal to encounter challenges along the way. With dedication and persistence, you can cultivate greater self-control and lead a more virtuous and contented life

Sunday, July 30, 2023

Step-by-Step Instructions for Making Proper Use of Impressions


Step-by-Step Instructions for Making Proper Use of Impressions


ChatGPT's interpretation of Keith Seddon's (pg. 114) text:


"1. Understand the relationship between your happiness and the disposition of your moral character: Recognize that your happiness and well-being, which Epictetus refers to as "good flow" or "euroia," are determined by the state of your moral character or prohairesis. Realize that maintaining the correct disposition is essential for your overall well-being.

2. Recognize the importance of using impressions correctly: Simply knowing about the connection between your moral character and happiness is not enough. It is crucial to understand how to use impressions properly to align your thoughts and actions with virtuous principles.

3. Maintain constant awareness of your assent: As a prokoptôn or a Stoic practitioner, strive to be conscious at all times of what you are assenting to. Stand between your awareness of factual information and your evaluations or judgments about those facts.

4. Engage in a dialogue with yourself: Actively engage in internal conversations as events or situations occur. Ask yourself questions like, "Now, what has happened here?" to bring your attention to the present moment and gain clarity about the nature of the situation.

5. Recognize what is beyond your control: When evaluating the situation, identify aspects that are outside your control. Acknowledge that these external factors hold no power over your inner well-being.

6. Choose a virtuous response: Determine how you should respond based on your role or position in the situation. Consider what action aligns with your virtuous nature and is in accordance with the principles of nature.

7. Identify and correct erroneous assent: If you notice yourself experiencing negative emotions or pathos, pause and reflect. Recognize that these emotions arise because you have wrongly assented to an impression. Shift your focus back to the impression that caused the emotional response.

8. Reassess the offending impression: Examine the impression that triggered the negative emotions or pathos. Judge it correctly by aligning it with reason and wisdom.

9. Determine the relevance of external matters: Assess whether the impression concerns something external, beyond your control, or within your sphere of influence. If it pertains to external matters, remind yourself that it holds no significance or power over your inner well-being.

10. Continue the practice: Repeat this process of engaging in a dialogue with yourself, assessing impressions, and responding virtuously as situations arise. Cultivate a continuous awareness of your assent and refine your ability to use impressions correctly in alignment with Stoic teachings.

Remember, these step-by-step instructions are based on the provided text [Seddon, pg. 114], which draws from Epictetus's teachings. Epictetus's philosophy emphasizes the importance of using impressions correctly to cultivate inner harmony and virtuous actions" (ChatGPT).

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


Friday, July 28, 2023

Making Correct Use of Impressions

 

Making Correct Use of Impressions


All of the text between the bold headlines is from a message sent by Grant C. Sterling to the International  Stoic Forum. (See below)


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."





A Step-by-Step Guide to Making Correct Use of Impressions


A step-by-step guide to making correct use of impressions generated by ChatGPT, based on a message from Grant C. Sterling to the International Stoic Forum (see below).


Practice Mindful Reception of Impressions: Be aware that impressions arise in your consciousness constantly. Recognize that these impressions are cognitive and propositional, representing your interpretation of the world, rather than raw data.

Accept Lack of Direct Control Over Impressions: Acknowledge that the original impressions themselves are not fully under your direct control. You cannot always prevent them from arising, as they are influenced by external stimuli and your character. However, understand that you have indirect control over the impact they have on your life.

Pause and Reflect: When an impression arises, take a moment to pause and consciously decide whether to assent to it or refuse it. Examine the impression critically and ask yourself if it aligns with reality and rationality.

Identify Value Component: Determine whether the impression has a value component, meaning it presents something as good or bad. Recognize that externals, including events and circumstances, have no inherent value in themselves.

Refuse Value Judgments: Refrain from assenting to impressions that assign moral value to external events. Remind yourself that value judgments are products of false beliefs and attachments to externals.

Formulate True Propositions: If you reject an impression with a value component, consciously formulate an alternative idea that aligns with Stoic principles. For example, remind yourself that your own actions and virtue are within your control, but external events are not.

Preparation and Anticipation: In advance, consciously formulate true propositions about the lack of value in externals. Prepare yourself to face challenging situations by reminding yourself that your virtue and inner actions are what truly matter.

Recognize Virtuous Actions: When you act in accordance with Stoic virtues, assent to the proposition that you have done a good thing. Embrace the feeling of joy or contentment that arises from virtuous actions.

Building Virtuous Character: Understand that by consistently refusing to assent to false value impressions and cultivating virtuous actions, you can gradually reshape your character. Over time, you will be less prone to receiving false impressions about externals, leading to a state of eudaimonia (flourishing and well-being).

Detach from External Occurrences: Embrace the Stoic belief that virtue is the only genuine good, and externals are neither good nor evil. Practice non-attachment to external events, accepting that you cannot control them. Emotions arise from false beliefs about externals, so strive to minimize distress caused by external occurrences.

Reflect and Review: Regularly reflect on your actions and responses to impressions. Review whether you have acted in accordance with Stoic principles and identify areas for improvement. Be patient with yourself and understand that developing virtuous character is a lifelong journey.

By incorporating these Stoic practices into your daily life, you can cultivate wisdom, courage, justice, and temperance in response to impressions. This approach enables you to navigate life with resilience, inner peace, and a focus on what truly matters—your own thoughts, actions, and virtues—regardless of external circumstances.


 


Wednesday, July 26, 2023

A System for Paying Attention


ChatGPT,

Please respond as Luca, who is of the Solitary personality style, and an INTP, and a natural boŕn systems thinker. Please generate a system on paying attention as outlined in the followng text [D.4.12]:



"ChatGPT"

"Luca [ChatGPT], as an INTP and a natural-born systems thinker, I would outline a system for paying attention based on the principles mentioned in the text [D. 4.12]. The key elements of this system would be:

• Mindful Awareness: The foundation of this system is to cultivate mindful awareness in every moment. Be present and attentive to your thoughts, actions, and emotions. Avoid letting your mind wander aimlessly, as it leads to a habit of not paying attention.

• Immediate Correction: Recognize when your attention starts to drift away and make an immediate correction. Remind yourself of the importance of staying focused and present. Don't postpone the practice of paying attention; correct yourself in the moment.

• Focus on General Principles: Identify the general principles that guide your life, such as recognizing that you alone have authority over your moral purpose and that external events cannot control your inner state. Keep these principles at the forefront of your mind, and let them shape your actions and responses.

• Define Your Sphere of Control: Understand what is within your sphere of control and what is not. Focus your attention on the things you can influence, such as your own thoughts, behaviors, and reactions. Release worries about things beyond your control.

• Training and Discipline: Recognize that staying attentive and focused requires practice and discipline. Like any skill, paying attention improves with training. Embrace the process of honing this skill and expect occasional mistakes, but strive to avoid faults by maintaining your attention.

• Responsibility for Reactions: Acknowledge that how you respond to external events is under your control. Refrain from blaming others or external circumstances for your reactions. Take responsibility for your emotions and choose how to respond thoughtfully.

• Setting Priorities: Learn to prioritize your actions and decisions based on the appropriate time, place, and context. Consider the social implications of your behavior and strive to maintain your character in social interactions.

• Continuous Improvement: Aim for continuous improvement rather than perfection. Understand that complete freedom from faults is unattainable, but you can make progress by consistently striving to pay attention and stay present.

• Value Today's Efforts: Realize that putting off paying attention only leads to unnecessary losses and negative consequences. Recognize the value of being attentive today rather than procrastinating and assuming you will do it tomorrow.

"By implementing this system, you, as a Solitary and INTP personality, can develop a strong habit of paying attention and improve your overall well-being and effectiveness in navigating life's challenges" (ChatGPT).



Tuesday, July 25, 2023

Prototype for a Constant Practice


Prototype for a Constant Practice



Paying Attention

"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" (Discourses, 4.12.7--9, trans. Oldfather)?


Circumscribing the Present

"Everything other than its own activity is indifferent to the faculty of reflection

(dianoia). Everything that is its own activity, however, is within its power. Moreover, even among these latter activities, the reflective capacity concerns itself only about the present; for even its past or futue activities are now indifferent to it" (Hadot, IC,  pp. 131--2 ).



Making Correct Use of Impressions

"Straightaway then, train yourself to say to every unpleasant impression,
‘You are an impression, and by no means what you appear to be.’ Then examine it and test it by the rules that you have, first (in this way especially) by asking whether it concerns things that are in our power or things that are not in our power: and if it concerns something not in our power, have ready to hand the
answer, ‘This is nothing to me" (Handbook 1.5; trans. Seddon, pg. 31).


Pierre Hadot (1998). The Inner Citadel

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