7-STEP PROCESS OF MAKING CORRECT USE OF IMPRESSIONS

 

Making Correct Use of Imptressions 

50 Common Impressions

7-Step Process of Making Correct Use of Impressions

This is the main source. 

Making correct use of impressions, training and character development 

By Grant C. Sterling

"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. 

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.

50 COMMON IMPRESSIONS 

1. "This person has wronged me and they must be punished."

   *Initial reaction to perceived injustice, before considering the role of understanding and forgiveness.* 

2. "I need this promotion to be happy."

   *Attaching happiness to external outcomes rather than internal virtue.* 

3. "I can't bear this physical pain."

   *Automatic resistance to discomfort, before accepting it as natural and temporary.* 

4. "Everyone must like and approve of me."

   *Seeking external validation instead of self-approval.* 

5. "I've lost everything that matters."

   *Reaction to loss before recognizing what truly lies within our control.* 

6. "This traffic is ruining my entire day."

   *Allowing external circumstances to dictate our emotional state.* 

7. "My reputation has been damaged forever."

   *Overvaluing others' opinions and external markers of status.* 

8. "I must have certainty about the future."

   *Resisting the natural uncertainty of life.* 

9. "They shouldn't have spoken to me that way."

   *Expecting others to behave according to our preferences.* 

10. "I deserve better than this."

    *Feeling entitled to specific outcomes rather than accepting what is.* 

11. "My past mistakes define who I am."

    *Conflating past actions with present character.* 

12. "This illness is unfair."

    *Resisting natural bodily processes and mortality.* 

13. "I need more possessions to be complete."

    *Attaching happiness to material acquisitions.* 

14. "I can't function without their love."

    *Believing external relationships determine our well-being.* 

15. "This setback means I'm a failure."

    *Conflating temporary circumstances with personal worth.* 

16. "My anger is justified and righteous."

    *Believing emotional reactions must be acted upon.* 

17. "I must control how others perceive me."

    *Attempting to manage the unmanageable.* 

18. "This fear means I shouldn't proceed."

    *Mistaking emotional responses for rational judgments.* 

19. "My success depends on others' actions."

    *Placing responsibility for outcomes on external factors.* 

20. "Life should be easier than this."

    *Resisting the natural challenges of existence.* 

21. "I'm too old/young to start over."

    *Limiting beliefs about time and opportunity.* 

22. "My happiness depends on this relationship."

    *Tying contentment to specific external bonds.* 

23. "This criticism destroys my self-worth."

    *Allowing others' opinions to determine internal value.* 

24. "I can't survive this loss."

    *Overestimating the impact of external changes.* 

25. "My anxiety means something is wrong."

    *Misinterpreting natural emotional responses.* 

26. "I must know everything before acting."

    *Seeking impossible levels of certainty.* 

27. "This person must change for me to be at peace."

    *Placing happiness in others' behavior.* 

28. "My worth is tied to my achievements."

    *Conflating external success with internal value.* 

29. "This physical discomfort is unbearable."

    *Resisting natural bodily experiences.* 

30. "I should have done better in the past."

    *Dwelling on unchangeable previous events.* 

31. "Others have it easier than me."

    *Comparing our struggles to imagined lives of others.* 

32. "This embarrassment will last forever."

    *Overestimating the duration of social discomfort.* 

33. "I need everyone to understand my perspective."

    *Seeking universal agreement or validation.* 

34. "My life should follow my exact plan."

    *Resisting the natural flow of events.* 

35. "This mistake proves I'm incompetent."

    *Generalizing specific events to overall character.* 

36. "I can't handle being alone."

    *Fearing natural states of solitude.* 

37. "My negative thoughts must be true."

    *Believing all mental impressions reflect reality.* 

38. "This change will ruin everything."

    *Resisting natural transitions and evolution.* 

39. "I must maintain perfect control."

    *Seeking impossible levels of influence.* 

40. "Others' success diminishes mine."

    *Viewing life as a zero-sum competition.* 

41. "This grief should be over by now."

    *Imposing timelines on natural emotional processes.* 

42. "I'm too weak to face this challenge."

    *Underestimating internal resilience.* 

43. "My comfort zone is my safety."

    *Avoiding growth opportunities through fear.* 

44. "This rejection defines my worth."

    *Allowing single events to determine self-value.* 

45. "I must never appear vulnerable."

    *Resisting natural human experiences.* 

46. "My emotions must be controlled perfectly."

    *Seeking impossible emotional regulation.* 

47. "This obstacle means I should quit."

    *Interpreting challenges as stop signs.* 

48. "I need constant excitement to be fulfilled."

    *Seeking external stimulation for contentment.* 

49. "My differences make me unworthy."

    *Viewing unique traits as flaws.* 

50. "This moment must be different than it is."

    *Resisting the present reality.*

7-STEP PROCESS OF MAKING CORRECT USE OF IMPRESSIONS 

Initial Impression Arrives

↓

STEP 1: RECOGNIZE THE NATURE OF IMPRESSIONS

• Understand these are cognitive, propositional claims

• Note they are not raw sensory data but interpreted

• Notice if they contain value judgments

• Acknowledge they are initially outside our control

↓

STEP 2: APPLY DICHOTOMY OF CONTROL

• Recognize impressions initially arise outside our control

• Understand assent is within our control

• Note that formulating new thoughts is in our control

• Remember character development is indirectly in our control

↓

STEP 3: CONSCIOUS EVALUATION

• Hold the impression in mind without immediate assent

• Check if it assigns good/bad values to externals

• Compare against Stoic principles

• Consider duties related to your roles

↓

STEP 4: ASSENT DECISION

• Choose to accept or reject the impression

• If rejected, nothing happens - no emotion/action follows

• If accepted and contains value judgment, desire/emotion follows

• If accepted, may lead to action impressions

↓

STEP 5: FORMULATE ALTERNATIVE IMPRESSIONS

• Create new proposition removing value judgments about externals

• Frame external things as neither good nor evil

• Focus on what is truly in our control

• Consider opportunities for virtue

↓

STEP 6: FOCUS ON VIRTUOUS ACTION

• Formulate action propositions based on:

  - Duties connected to life roles

  - Preferred/dispreferred indifferents

  - Opportunities for virtuous conduct

• Consider what would be truly correct in this situation

↓

STEP 7: REINFORCE CORRECT JUDGMENTS

• When acting correctly, assent to having done good

• Experience appropriate joy from virtuous action

• Allow this to strengthen character over time

• Let this shape future impressions

``` 

Key differences from original:

- More emphasis on cognitive nature of impressions

- Clearer connection between assent and resulting emotions/actions

- Explicit focus on character development through repeated practice

- Recognition that initial impressions are outside direct control

- Greater emphasis on role of duty and virtue in action choices

- More precise understanding of how assent/rejection affects outcomes

- Clear link between current actions and future impression patterns 

This revised version more accurately reflects the text's explanation of how impressions work, the role of assent, and the long-term effects on character development. It captures the Stoic understanding that while initial impressions are not in our control, we can shape them indirectly through consistent practice of proper assent and rejection.