Skip to main content

Main tenets of Stoicism

 


  1. In physics, Stoicism contends that matter is in principle infinitely divisible, like the "infinitely divisible ooze" pictured. This put the founding Stoics at odds with the contemporary atomists They held, as well, that the active principle in the material world is pneuma, literally “breath,” but understood rather figuratively here. Pneuma exists as currents, and these currents combine in ways that give objects a stable, physical character. 
  2. In cosmology, the Stoics see the natural world as a single rational and creative God, who is a material body, the body of the whole, of which all objects are, so to speak, organs.
  3. In anthropology, Stoics see humans as parts of the natural world, with an important differentiating characteristic.  We are part of the world in that we are within the same bonds of cause and effect as the rest of it.  We are distinct in that we are aware of this situation.  This means that there are certain matters that are within our power: our own beliefs, judgments, desires, and attitudes. 
  4. On what they called logic, and we might call epistemology, the Stoics contended that knowledge can be attained through reason. The mind receives impressions from the senses, but has the ability to judge them true or false (as representations of reality). These judgments are in themselves only opinions (doxa), though through reason we ground them, achieving clear comprehension and conviction (katalepsis). But a Stoic sage will want to check and verify his katalepsis with the expertise of his peers and the collective judgment of the species.
  5. Then there is ethics. For the Stoic this is a matter of living in harmony with the universe (and so with God). This harmony requires recognizing what you have control of and what you do not, and detaching from any emotional state that depends upon what you do not control. Which is just about everything. Retrain one's own passions and recognize that the world will go its own way.  

Comments

Post a Comment

Popular posts from this blog

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak...

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a maj...

The Growing Block Theory of Time

My own disposition, in regard to the philosophy of time, is toward the "growing block" theory. This is the view that past events remain realities, that present-moment events are also realities, but that future events are not yet real. The image is of the universe as a block with an edge on (say) the right-hand side. The block is expanding because that edge is moving ever further right, and that edge is what we call the present, or, simply, "now." Everything to the left of that edge is both static (the past is complete) and, still and forever, real. Think of the phrase "the moving finger writes." The chief alternatives to the growing-block theory are "presentism" (only the now-edge itself is real) and "eternalism" (past, present, and future are all real." I believe that time is a growing block because (1) that's what it feels like, (2) we should stick with the introspective phenomenon unless we have good reason to abandon ...