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Zeno of Citium, bust in the Farnese collection, Naples – Photo by Paolo Monti, 1969.

Stoicism is a school of Hellenistic philosophy founded by Zeno of Citium in Athens in the early 3rd century BC. While Stoic physics are largely drawn from the teachings of the philosopher Heraclitus, they are heavily influenced by certain teachings of Socrates. Stoicism is predominantly a philosophy of personal ethics informed by its system of logic and its views on the natural world. According to its teachings, as social beings, the path to happiness for humans is found in accepting the moment as it presents itself, by not allowing oneself to be controlled by the desire for pleasure or fear of pain, by using one's mind to understand the world and to do one's part in nature's plan, and by working together and treating others fairly and justly.

The Stoics are especially known for teaching that "virtue is the only good" for human beings, and that external things—such as health, wealth, and pleasure—are not good or bad in themselves, but have value as "material for virtue to act upon". Alongside Aristotelian ethics, the Stoic tradition forms one of the major founding approaches to Western virtue ethics.[1] The Stoics also held that certain destructive emotions resulted from errors of judgment, and they believed people should aim to maintain a will (called prohairesis) that is "in accord with nature". Because of this, the Stoics thought the best indication of an individual's philosophy was not what a person said, but how a person behaved.[2] To live a good life, one had to understand the rules of the natural order since they thought everything was rooted in nature.

Many Stoics—such as Seneca and Epictetus—emphasized that because "virtue is sufficient for happiness", a sage would be emotionally resilient to misfortune. This belief is similar to the meaning of the phrase "stoic calm", though the phrase does not include the "radical ethical" Stoic views that only a sage can be considered truly free, and that all moral corruptions are equally vicious.[3]

Stoicism flourished throughout the Roman and Greek world until the 3rd century AD, and among its adherents was Emperor Marcus Aurelius. It experienced a decline after Christianity became the state religion in the 4th century AD. Since then it has seen revivals, notably in the Renaissance (Neostoicism) and in the contemporary era (modern Stoicism).[4]


Stoic comes from the Greek stōïkos, meaning "of the stoa [portico, or porch]". This, in turn, refers to the Stoa Poikile, or "Painted Stoa," in Athens, where the influential Stoic Zeno of Citium taught.[5][6] In laymen's terms stoicism is sometimes referred to as "suffering in silence", and the ethics associated with that.[7]

Basic tenets[edit]

The Stoics provided a unified account of the world, consisting of formal logic, monistic physics and naturalistic ethics. Of these, they emphasized ethics as the main focus of human knowledge, though their logical theories were of more interest for later philosophers.

Stoicism teaches the development of self-control and fortitude as a means of overcoming destructive emotions; the philosophy holds that becoming a clear and unbiased thinker allows one to understand the universal reason (logos). A primary aspect of Stoicism involves improving the individual's ethical and moral well-being: "Virtue consists in a will that is in agreement with Nature."[8] This principle also applies to the realm of interpersonal relationships; "to be free from anger, envy, and jealousy,"[9] and to accept even slaves as "equals of other men, because all men alike are products of nature".[10]

The Stoic ethic espouses a deterministic perspective; in regard to those who lack Stoic virtue, Cleanthes once opined that the wicked man is "like a dog tied to a cart, and compelled to go wherever it goes".[8] A Stoic of virtue, by contrast, would amend his will to suit the world and remain, in the words of Epictetus, "sick and yet happy, in peril and yet happy, dying and yet happy, in exile and happy, in disgrace and happy,"[9] thus positing a "completely autonomous" individual will, and at the same time a universe that is "a rigidly deterministic single whole". This viewpoint was later described as "Classical Pantheism" (and was adopted by Dutch philosopher Baruch Spinoza).[11]


Marcus AureliusEpictetusMusonius RufusSeneca the YoungerPosidoniusPanaetiusAntipater of TarsusDiogenes of BabylonChrysippusCleanthesZeno of Citium
Antisthenes, founder of the Cynic school of philosophy

Stoicism became the foremost popular philosophy among the educated elite in the Hellenistic world and the Roman Empire,[12] to the point where, in the words of Gilbert Murray "nearly all the successors of Alexander [...] professed themselves Stoics."[13]

Beginning around 301 BC, Zeno taught philosophy at the Stoa Poikile ("Painted Porch"), from which his philosophy got its name.[14] Unlike the other schools of philosophy, such as the Epicureans, Zeno chose to teach his philosophy in a public space, which was a colonnade overlooking the central gathering place of Athens, the Agora.

Zeno's ideas developed from those of the Cynics, whose founding father, Antisthenes, had been a disciple of Socrates. Zeno's most influential follower was Chrysippus, who was responsible for the molding of what is now called Stoicism. Later Roman Stoics focused on promoting a life in harmony within the universe, over which one has no direct control.

Bust of Seneca

Scholars usually divide the history of Stoicism into three phases:

No complete work by any Stoic philosopher survives from the first two phases of Stoicism. Only Roman texts from the Late Stoa survive.[15]


Propositional logic[edit]

Diodorus Cronus, who was one of Zeno's teachers, is considered the philosopher who first introduced and developed an approach to logic now known as propositional logic, which is based on statements or propositions, rather than terms, making it very different from Aristotle's term logic. Later, Chrysippus developed a system that became known as Stoic logic and included a deductive system, Stoic Syllogistic, which was considered a rival to Aristotle's Syllogistic (see Syllogism). New interest in Stoic logic came in the 20th century, when important developments in logic were based on propositional logic. Susanne Bobzien wrote, "The many close similarities between Chrysippus' philosophical logic and that of Gottlob Frege are especially striking."[16]

Bobzien also notes that "Chrysippus wrote over 300 books on logic, on virtually any topic logic today concerns itself with, including speech act theory, sentence analysis, singular and plural expressions, types of predicates, indexicals, existential propositions, sentential connectives, negations, disjunctions, conditionals, logical consequence, valid argument forms, theory of deduction, propositional logic, modal logic, tense logic, epistemic logic, logic of suppositions, logic of imperatives, ambiguity and logical paradoxes."[16]


The Stoics held that all being (ὄντα) – though not all things (τινά) – is material. They accepted the distinction between Abstract and concrete bodies, but rejected Aristotle's belief that purely incorporeal being exists. Thus, they accepted Anaxagoras' idea (as did Aristotle) that if an object is hot, it is because some part of a universal heat body had entered the object. But, unlike Aristotle, they extended the idea to cover all accidents. Thus if an object is red, it would be because some part of a universal red body had entered the object.

They held that there were four categories.

The primary matter, formless substance, (ousia) that things are made of
The way matter is organized to form an individual object; in Stoic physics, a physical ingredient (pneuma: air or breath), which informs the matter
  • somehow disposed (πως ἔχον)
Particular characteristics, not present within the object, such as size, shape, action, and posture
  • Somehow disposed in relation to something (πρός τί πως ἔχον)
Characteristics related to other phenomena, such as the position of an object within time and space relative to other objects


The Stoics propounded that knowledge can be attained through the use of reason. Truth can be distinguished from fallacy—even if, in practice, only an approximation can be made. According to the Stoics, the senses constantly receive sensations: pulsations that pass from objects through the senses to the mind, where they leave an impression in the imagination (phantasia) (an impression arising from the mind was called a phantasma).[17]

The mind has the ability to judge (συγκατάθεσις, synkatathesis)—approve or reject—an impression, enabling it to distinguish a true representation of reality from one that is false. Some impressions can be assented to immediately, but others can only achieve varying degrees of hesitant approval, which can be labeled belief or opinion (doxa). It is only through reason that we gain clear comprehension and conviction (katalepsis). Certain and true knowledge (episteme), achievable by the Stoic sage, can be attained only by verifying the conviction with the expertise of one's peers and the collective judgment of humankind.


The first philosophers to explicitly describe nominalist arguments were the Stoics, especially Chrysippus.[18][19]

Physics, theology and cosmology[edit]

According to the Stoics, the Universe is a material, reasoning substance, known as God or Nature, which the Stoics divided into two classes, the active and the passive. The passive substance is matter, which "lies sluggish, a substance ready for any use, but sure to remain unemployed if no one sets it in motion".[20] The active substance, which can be called Fate or Universal Reason (Logos), is an intelligent aether or primordial fire, which acts on the passive matter:

The universe itself is God and the universal outpouring of its soul; it is this same world's guiding principle, operating in mind and reason, together with the common nature of things and the totality that embraces all existence; then the foreordained might and necessity of the future; then fire and the principle of aether; then those elements whose natural state is one of flux and transition, such as water, earth, and air; then the sun, the moon, the stars; and the universal existence in which all things are contained.

— Chrysippus, in Cicero, De Natura Deorum, i. 39

Everything is subject to the laws of Fate, for the Universe acts according to its own nature, and the nature of the passive matter it governs. The souls of humans and animals are emanations from this primordial Fire, and are, likewise, subject to Fate:

Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things that exist; observe too the continuous spinning of the thread and the structure of the web.

— Marcus Aurelius, Meditations, iv. 40

Individual souls are perishable by nature, and can be "transmuted and diffused, assuming a fiery nature by being received into the seminal reason ("logos spermatikos") of the Universe".[21] Since right Reason is the foundation of both humanity and the universe, it follows that the goal of life is to live according to Reason, that is, to live a life according to Nature.

Stoic theology is a fatalistic and naturalistic pantheism: God is never fully transcendent but always immanent, and identified with Nature. Abrahamic religions personalize God as a world-creating entity, but Stoicism equates God with the totality of the universe; according to Stoic cosmology, which is very similar to the Hindu conception of existence, there is no absolute start to time, as it is considered infinite and cyclic. Similarly, the space and Universe have neither start nor end, rather they are cyclical. The current Universe is a phase in the present cycle, preceded by an infinite number of Universes, doomed to be destroyed ("ekpyrōsis", conflagration) and re-created again,[22] and to be followed by another infinite number of Universes. Stoicism considers all existence as cyclic, the cosmos as eternally self-creating and self-destroying (see also Eternal return).

Stoicism, just like Indian religions such as Hinduism, Buddhism and Jainism, does not posit a beginning or end to the Universe.[23] According to the Stoics, the logos was the active reason or anima mundi pervading and animating the entire Universe. It was conceived as material and is usually identified with God or Nature. The Stoics also referred to the seminal reason ("logos spermatikos"), or the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos, which is the primordial Fire and reason that controls and sustains the Universe.[24]

Ethics and virtues[edit]

The ancient Stoics are often misunderstood because the terms they used pertained to different concepts in the past than they do today. The word "stoic" has come to mean "unemotional" or indifferent to pain because Stoic ethics taught freedom from "passion" by following "reason". The Stoics did not seek to extinguish emotions; rather, they sought to transform them by a resolute "askēsis" that enables a person to develop clear judgment and inner calm.[25] Logic, reflection, and concentration were the methods of such self-discipline.

Borrowing from the Cynics, the foundation of Stoic ethics is that good lies in the state of the soul itself; in wisdom and self-control. Stoic ethics stressed the rule: "Follow where reason leads."[citation needed] One must therefore strive to be free of the passions, bearing in mind that the ancient meaning of "passion" was "anguish" or "suffering",[26] that is, "passively" reacting to external events, which is somewhat different from the modern use of the word. A distinction was made between pathos (plural pathe) which is normally translated as passion, propathos or instinctive reaction (e.g., turning pale and trembling when confronted by physical danger) and eupathos, which is the mark of the Stoic sage (sophos). The eupatheia are feelings that result from correct judgment in the same way that passions result from incorrect judgment.

The idea was to be free of suffering through apatheia (Greek: ἀπάθεια; literally, "without passion") or peace of mind,[27] where peace of mind was understood in the ancient sense—being objective or having "clear judgment" and the maintenance of equanimity in the face of life's highs and lows.

For the Stoics, reason meant not only using logic, but also understanding the processes of nature—the logos or universal reason, inherent in all things. Living according to reason and virtue, they held, is to live in harmony with the divine order of the universe, in recognition of the common reason and essential value of all people.

The four cardinal virtues (aretai) of Stoic philosophy is a classification derived from the teachings of Plato (Republic IV. 426–435):

Following Socrates, the Stoics held that unhappiness and evil are the results of human ignorance of the reason in nature. If someone is unkind, it is because they are unaware of their own universal reason, which leads to the conclusion of unkindness. The solution to evil and unhappiness then is the practice of Stoic philosophy: to examine one's own judgments and behavior and determine where they diverge from the universal reason of nature.

The Stoics accepted that suicide was permissible for the wise person in circumstances that might prevent them from living a virtuous life.[28] Plutarch held that accepting life under tyranny would have compromised Cato's self-consistency (constantia) as a Stoic and impaired his freedom to make the honorable moral choices.[29] Suicide could be justified if one fell victim to severe pain or disease,[28] but otherwise suicide would usually be seen as a rejection of one's social duty.[30]

The doctrine of "things indifferent"[edit]

In philosophical terms, things that are indifferent are outside the application of moral law—that is without tendency to either promote or obstruct moral ends. Actions neither required nor forbidden by the moral law, or that do not affect morality, are called morally indifferent. The doctrine of things indifferent (ἀδιάφορα, adiaphora) arose in the Stoic school as a corollary of its diametric opposition of virtue and vice (καθήκοντα kathekon, "convenient actions", or actions in accordance with nature; and ἁμαρτήματα hamartemata, mistakes). As a result of this dichotomy, a large class of objects were left unassigned and thus regarded as indifferent.

Eventually three sub-classes of "things indifferent" developed: things to prefer because they assist life according to nature; things to avoid because they hinder it; and things indifferent in the narrower sense. The principle of adiaphora was also common to the Cynics. Philipp Melanchthon revived the doctrine of things indifferent during the Renaissance.

Spiritual exercise[edit]

Marcus Aurelius, the Stoic Roman emperor

Philosophy for a Stoic is not just a set of beliefs or ethical claims; it is a way of life involving constant practice and training (or "askēsis"). Stoic philosophical and spiritual practices included logic, Socratic dialogue and self-dialogue, contemplation of death, training attention to remain in the present moment (similar to some forms of Buddhist meditation), and daily reflection on everyday problems and possible solutions. Philosophy for a Stoic is an active process of constant practice and self-reminder.

In his Meditations, Marcus Aurelius defines several such practices. For example, in Book II.I:

Say to yourself in the early morning: I shall meet today ungrateful, violent, treacherous, envious, uncharitable men. All of the ignorance of real good and ill... I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him; for we have come into the world to work together...

Prior to Aurelius, Epictetus in his Discourses, distinguished between three types of act: judgment, desire, and inclination.[31] According to French philosopher Pierre Hadot, Epictetus identifies these three acts with logic, physics and ethics respectively.[32] Hadot writes that in the Meditations, "Each maxim develops either one of these very characteristic topoi [i.e., acts], or two of them or three of them."[33]

Seamus Mac Suibhne has described the practices of spiritual exercises as influencing those of reflective practice.[34] Donald Robertson's The Philosophy of Cognitive-Behavioral Therapy details at length parallels between Stoic spiritual exercises and modern cognitive behavioral therapy.[35]

Stoics were also known for consolatory orations, which were part of the consolatio literary tradition. Three such consolations by Seneca have survived.

Social philosophy[edit]

A distinctive feature of Stoicism is its cosmopolitanism: All people are manifestations of the one universal spirit and should live in brotherly love and readily help one another according to the Stoics. In the Discourses, Epictetus comments on man's relationship with the world: "Each human being is primarily a citizen of his own commonwealth; but he is also a member of the great city of gods and men, whereof the city political is only a copy."[36] This sentiment echoes that of Diogenes of Sinope, who said, "I am not an Athenian or a Corinthian, but a citizen of the world."[37]

They held that external differences such as rank and wealth are of no importance in social relationships. Instead, they advocated the brotherhood of humanity and the natural equality of all human beings. Stoicism became the most influential school of the Greco-Roman world, and produced a number of remarkable writers and personalities, such as Cato the Younger and Epictetus.

In particular, they were noted for their urging of clemency toward slaves. Seneca exhorted, "Kindly remember that he whom you call your slave sprang from the same stock, is smiled upon by the same skies, and on equal terms with yourself breathes, lives, and dies."[38]

Influence on Christianity[edit]

Justus Lipsius, founder of Neostoicism

In his introduction to the 1964 Penguin Classics edition of Meditations, the Anglican priest Maxwell Staniforth discussed the profound impact Stoicism had on Christianity. He claimed the author of the Fourth Gospel declared Christ to be the Logos, which "had long been one of the leading terms of Stoicism, chosen originally for the purpose of explaining how deity came into relation with the universe".[39] In St. Ambrose of Milan's Duties, "The voice is the voice of a Christian bishop, but the precepts are those of Zeno."[40][41] Regarding what he called "the Divine Spirit", Stanisforth wrote:

Cleanthes, wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma, or 'spirit', to describe it. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as the soul and life-giving principle. Clearly it is not a long step from this to the 'Holy Spirit' of Christian theology, the 'Lord and Giver of life', visibly manifested as tongues of fire at Pentecost and ever since associated—in the Christian as in the Stoic mind—with the ideas of vital fire and beneficient warmth.[42]

Regarding the Trinity, Staniforth wrote:

Again in the doctrine of the Trinity, the ecclesiastical conception of Father, Word, and Spirit finds its germ in the different Stoic names of the Divine Unity. Thus Seneca, writing of the supreme Power which shapes the universe, states, 'This Power we sometimes call the All-ruling God, sometimes the incorporeal Wisdom, sometimes the holy Spirit, sometimes Destiny.' The Church had only to reject the last of these terms to arrive at its own acceptable definition of the Divine Nature; while the further assertion 'these three are One', which the modern mind finds paradoxical, was no more than commonplace to those familiar with Stoic notions.[42]

The apostle Paul met with Stoics during his stay in Athens, reported in Acts 17:16–18. In his letters, Paul reflected heavily from his knowledge of Stoic philosophy, using Stoic terms and metaphors to assist his new Gentile converts in their understanding of Christianity.[43] Stoic influence can also be seen in the works of St. Ambrose, Marcus Minucius Felix, and Tertullian.[44]

The Fathers of the Church regarded Stoicism as a "pagan philosophy";[45][46] nonetheless, early Christian writers employed some of the central philosophical concepts of Stoicism. Examples include the terms "logos", "virtue", "Spirit", and "conscience".[23] But the parallels go well beyond the sharing and borrowing of terminology. Both Stoicism and Christianity assert an inner freedom in the face of the external world, a belief in human kinship with Nature or God, a sense of the innate depravity—or "persistent evil"—of humankind,[23] and the futility and temporary nature of worldly possessions and attachments. Both encourage Ascesis with respect to the passions and inferior emotions such as lust, and envy, so that the higher possibilities of one's humanity can be awakened and developed.

Stoic writings such as Meditations by Marcus Aurelius have been highly regarded by many Christians throughout the centuries. The Eastern Orthodox Church and Oriental Orthodox Church accept the Stoic ideal of dispassion to this day.

Middle and Roman Stoics taught that sex is just within marriage, for unitive and procreative purposes only.[47][48] This teaching is accepted by the Catholic Church to this day.[49]

Saint Ambrose of Milan was known for applying Stoic philosophy to his theology.

Modern usage[edit]

The word "stoic" commonly refers to someone indifferent to pain, pleasure, grief, or joy.[50] The modern usage as "person who represses feelings or endures patiently" was first cited in 1579 as a noun, and 1596 as an adjective.[51] In contrast to the term "Epicurean", the Stanford Encyclopedia of Philosophy's entry on Stoicism notes, "the sense of the English adjective 'stoical' is not utterly misleading with regard to its philosophical origins."[52]

Stoic philosophers[edit]

See also[edit]


  1. ^ Sharpe, Matthew. "Stoic Virtue Ethics." Handbook of Virtue Ethics, 2013, 28–41.
  2. ^ John Sellars. Stoicism, 2006, p. 32.
  3. ^ Stoicism, Stanford Encyclopedia of Philosophy.
  4. ^ Becker, Lawrence C. (2001). A New Stoicism. Princeton: Princeton University Press. ISBN 9781400822447.
  5. ^
  6. ^ Williamson, D. (1 April 2015). Kant's Theory of Emotion: Emotional Universalism. Palgrave Macmillan US. p. 17. ISBN 978-1-137-49810-6.
  7. ^ Yong, Hua‐Hie. "Can attitudes of stoicism and cautiousness explain observed age‐related variation in levels of self‐rated pain, mood disturbance and functional interference in chronic pain patients?." European Journal of Pain 10.5 (2006): 399–399.
  8. ^ a b Russell, Bertrand. A History of Western Philosophy, p. 254
  9. ^ a b Russell, Bertrand. A History of Western Philosophy, p. 264
  10. ^ Russell, Bertrand. A History of Western Philosophy, p. 253.
  11. ^ Charles Hartshorne and William Reese, "Philosophers Speak of God," Humanity Books, 1953 ch 4
  12. ^ Amos, H. (1982). These Were the Greeks. Chester Springs: Dufour Editions. ISBN 978-0-8023-1275-4. OCLC 9048254.
  13. ^ Gilbert Murray, The Stoic Philosophy (1915), p. 25. In Bertrand Russell, A History of Western Philosophy (1946).
  14. ^ Becker, Lawrence (2003). A History of Western Ethics. New York: Routledge. p. 27. ISBN 978-0-415-96825-6.
  15. ^ A.A.Long, Hellenistic Philosophy, p. 115.
  16. ^ a b Ancient Logic by Susanne Bobzien. Stanford Encyclopedia of Philosophy.
  17. ^ Diogenes Laërtius (2000). Lives of eminent philosophers. Cambridge, MA: Harvard University Press. VII.49
  18. ^ John Sellars, Stoicism, Routledge, 2014, pp. 84–85: "[Stoics] have often been presented as the first nominalists, rejecting the existence of universal concepts altogether. ... For Chrysippus there are no universal entities, whether they be conceived as substantial Platonic Forms or in some other manner.".
  19. ^ Chrysippus – Internet Encyclopedia of Philosophy
  20. ^ Seneca, Epistles, lxv. 2.
  21. ^ Marcus Aurelius, Meditations, iv. 21.
  22. ^ Michael Lapidge, Stoic Cosmology, in: John M. Rist, The Stoics, Cambridge University Press, 1978, pp. 182–183.
  23. ^ a b c Ferguson, Everett. Backgrounds of Early Christianity. 2003, p. 368.
  24. ^ Tripolitis, A., Religions of the Hellenistic-Roman Age, pp. 37–38. Wm. B. Eerdmans Publishing.
  25. ^ Graver, Margaret (2009). Stoicism and Emotion. Chicago: University of Chicago Press. ISBN 978-0-226-30558-5. OCLC 430497127.
  26. ^ "Passion". Merriam-Webster. Encyclopædia Britannica. Retrieved 29 January 2011.
  27. ^ Seddon, Keith (2005). Epictetus' Handbook and the Tablet of Cebes. New York: Routledge. p. 217. ISBN 978-0-415-32451-9. OCLC 469313282.
  28. ^ a b Don E. Marietta, (1998), Introduction to ancient philosophy, pp. 153–54. Sharpe
  29. ^ "Cato's suicide in Plutarch AV Zadorojnyi". The Classical Quarterly. 2007
  30. ^ William Braxton Irvine, (2009), A guide to the good life: the ancient art of Stoic joy, p. 200. Oxford University Press
  31. ^ Davidson, A.I. (1995) Pierre Hadot and the Spiritual Phenomenon of Ancient Philosophy, in Philosophy as a Way of Life, Hadot, P. Oxford Blackwells, pp. 9–10
  32. ^ Hadot, P. (1992) La Citadelle intérieure. Introduction aux Pensées de Marc Aurèle. Paris, Fayard, pp. 106–15
  33. ^ Hadot, P. (1987) Exercices spirituels et philosophie antique. Paris, 2nd ed., p. 135.
  34. ^ Mac Suibhne, S. (2009). "'Wrestle to be the man philosophy wished to make you': Marcus Aurelius, reflective practitioner". Reflective Practice. 10 (4): 429–36. doi:10.1080/14623940903138266.
  35. ^ Robertson, D (2010). The Philosophy of Cognitive-Behavioral Therapy: Stoicism as Rational and Cognitive Psychotherapy. London: Karnac. ISBN 978-1-85575-756-1.
  36. ^ Epictetus, Discourses, ii. 5. 26
  37. ^ Epictetus, Discourses, i. 9. 1
  38. ^ Seneca, Moral letters to Lucilius, Letter 47: On master and slave, 10, circa AD 65.
  39. ^ Marcus Aurelius (1964). Meditations. London: Penguin Books. p. 24. ISBN 978-0-140-44140-6.
  40. ^ "On the Duties of the Clergy". Retrieved 2017-03-01.
  41. ^ Aurelius, Marcus (1964). Meditations. London: Penguin Books. p. 26. ISBN 978-0-140-44140-6.
  42. ^ a b Marcus Aurelius (1964). Meditations. London: Penguin Books. p. 25. ISBN 978-0-140-44140-6.
  43. ^ Kee, Howard and Franklin W. Young, Understanding The New Testament, Englewood Cliffs, New Jersey, Prentice Hall, Inc. 1958, p. 208. ISBN 978-0139365911
  44. ^ Encyclopædia Britannica. Stoicism. §Stoic elements in Pauline and patristic thought
  45. ^ Agathias. Histories, 2.31.
  46. ^ David, Sedley. "Ancient philosophy". In E. Craig. Routledge Encyclopedia of Philosophy. Retrieved 2008-10-18.
  47. ^ Musonius Rufus. "Lecture XII "On Sexual Indulgence"." Musonius Rufus: The Roman Socrates (Lectures and Fragments), Introduction and Translation by Cora E. Lutz, From Volume X of the Yale Classical Studies, Yale University Press, 1947
  48. ^ The Making of Fornication: Eros, Ethics, and Political Reform in Greek Philosophy and Early Christianity. From University of California Press, 2003
  49. ^ "CCC, 2366".
  50. ^ "Modern Stoicism | Build The Fire". Build The Fire. 9 February 2016. Retrieved 2016-06-22.
  51. ^ Harper, Douglas (November 2001). "Online Etymology Dictionary – Stoic". Retrieved 2006-09-02.
  52. ^ Baltzly, Dirk (13 December 2004). "Stanford Encyclopedia of Philosophy – Stoicism". Retrieved 2006-09-02.

Further reading[edit]

Primary sources[edit]

  • A. A. Long and D. N. Sedley, The Hellenistic Philosophers Cambridge: Cambridge University Press, 1987.
  • Inwood, Brad & Gerson Lloyd P. (eds.) The Stoics Reader: Selected Writings and Testimonia Indianapolis: Hackett 2008.
  • Long, George Enchiridion by Epictetus, Prometheus Books, Reprint Edition, January 1955.
  • Gill C. Epictetus, The Discourses, Everyman 1995.
  • Irvine, William, A Guide to the Good Life: The Ancient Art of Stoic Joy (Oxford: Oxford University Press, 2008) ISBN 978-0-19-537461-2
  • Hadas, Moses (ed.), Essential Works of Stoicism, Bantam Books 1961.
  • Harvard University Press Epictetus Discourses Books 1 and 2, Loeb Classical Library Nr. 131, June 1925.
  • Harvard University Press Epictetus Discourses Books 3 and 4, Loeb Classical Library Nr. 218, June 1928.
  • Long, George, Discourses of Epictetus, Kessinger Publishing, January 2004.
  • Lucius Annaeus Seneca the Younger (transl. Robin Campbell), Letters from a Stoic: Epistulae Morales Ad Lucilium (1969, reprint 2004) ISBN 0-14-044210-3
  • Marcus Aurelius, Meditations, translated by Maxwell Staniforth; ISBN 0-14-044140-9, or translated by Gregory Hays; ISBN 0-679-64260-9.
  • Oates, Whitney Jennings, The Stoic and Epicurean Philosophers, The Complete Extant Writings of Epicurus, Epictetus, Lucretius and Marcus Aurelius, Random House, 9th printing 1940.


  • Bakalis, Nikolaos, Handbook of Greek Philosophy: From Thales to the Stoics. Analysis and Fragments, Trafford Publishing, May 2005, ISBN 1-4120-4843-5
  • Becker, Lawrence C., A New Stoicism (Princeton: Princeton Univ. Press, 1998) ISBN 0-691-01660-7
  • Brennan, Tad, The Stoic Life (Oxford: Oxford University Press, 2005; paperback 2006)
  • Brooke, Christopher. Philosophic Pride: Stoicism and Political Thought from Lipsius to Rousseau (Princeton UP, 2012) excerpts
  • Inwood, Brad (ed.), The Cambridge Companion to The Stoics (Cambridge: Cambridge University Press, 2003)
  • Lachs, John, Stoic Pragmatism (Indiana University Press, 2012) ISBN 0-253-22376-8
  • Long, A. A., Stoic Studies (Cambridge University Press, 1996; repr. University of California Press, 2001) ISBN 0-520-22974-6
  • Robertson, Donald, The Philosophy of Cognitive-Behavioral Therapy: Stoicism as Rational and Cognitive Psychotherapy (London: Karnac, 2010) ISBN 978-1-85575-756-1
  • Sellars, John, Stoicism (Berkeley: University of California Press, 2006) ISBN 1-84465-053-7
  • Stephens, William O., Stoic Ethics: Epictetus and Happiness as Freedom (London: Continuum, 2007) ISBN 0-8264-9608-3
  • Strange, Steven (ed.), Stoicism: Traditions and Transformations (Cambridge: Cambridge Univ. Press, 2004) ISBN 0-521-82709-4
  • Zeller, Eduard; Reichel, Oswald J., The Stoics, Epicureans and Sceptics, Longmans, Green, and Co., 1892

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