Upcoming Stoicon-x Events In 2017

At present, there are three confirmed Stoicon-X events coming up worldwide during or around Stoic Week (mid-October).  Not only are they in different countries, but they are on different continents as well.

The idea behind Stoicon-X is that, for those people who can’t make it to the main Stoicon conference (this year, in Toronto – tickets are still available), there could be smaller regional conferences or events, featuring speakers and workshops for those who want to learn more about Stoicism and its contemporary applications.  Like the main conference, these are a great place to meet and have conversations with fellow modern Stoics.

For those who might be interested in planning and hosting a Stoicon-X, we have developed a set of very useful and thorough guidelines – you can download them here.  Stoicon-X events don’t have to be all that large  – they can feature just a few talks, workshops, or other activites – the key is that they are well-organized for their participants.

Right now, there are three main upcoming Stoicon-X conferences that have been brought to our attention.  If you are planning or hosting one, and don’t see it here, please contact Greg Sadler, and he will make sure that your Stoicon-X gets into our comprehensive listings of events for this year.

Stoicon-X Brisbane, Australia – October 7, 10:30 AM- 3:15 PM.  This event will take place at the Mitchelton Library, 37 Heliopolis Parade, Mitchelton QLD 4053, Australia. Tickets available here.

Stoicon-X Toronto, Canada – October 15, 9:30 AM – 1:30 PM.  This will take place at Ryerson University, in the George Vari Engineering and Computing Centre, which is located at 245 Church Street, Toronto, Ontario.  Tickets available here.

Stoicon-X London, Great Britain – Date, Time and Location TBA at this point.  More information will be forthcoming in future posts.

Stoicism and Auschwitz by Piotr Stankiewicz

The general question that the modern take on Stoicism faces is – by definition – how can Stoicism be applied and useful in our own time?  A question which immediately follows is about if and how Stoicism should be adjusted to the specificity of our own times. My position in this regard is clear. We shouldn’t copy and paste the teaching of the ancients. Doing so would be counterproductive, or even naive. Also, my guess is that the Stoic Founding Fathers themselves wouldn’t have applauded it either. My position is that we need to add our own thought to the system. We need to think how the Stoic ideas can be translated into the conceptual framework of our own time and we need to consider how Stoicism should respond to the challenges of our times.

There is little doubt that Auschwitz and its legacy is one of these challenges. Auschwitz, which is both a singular event and a symbol of Auschwitz itself, Kolyma, Rwanda, and all other horrors of the 20th century, may be seen as a turning point in human history but also in the history of ethics. There is no denying that Auschwitz has profoundly changed the way we think. The questions of how it was possible, why it happened and – above all – what moral obligation it imposes on us are among the key questions of our time.

Interestingly, these questions are untouched in the present discourse on Stoicism. In my opinion this is a very serious shortcoming. If we want Stoicism to be a comprehensive system of modern living, if we want it to be truly relevant and fully up-to-date, then we just don’t have the luxury of not having a stance on this matter. We can’t pretend that it doesn’t pose a problem to Stoicism. It does, in a fourfold way at least.

First of all, according to the very basics of Stoic ethics, all people other than myself fall into the “not within my power” bracket. This is clear and unequivocal. Whatever exists and happens in the world can be categorized as either “within my power” (like my thoughts, values, life goals, my preferences and tendencies, my imagination and the story I tell myself about myself and about the world) or “not within our power” (like virtually all else, i.e. whatever happens beyond my mind, all physical objects, all other living beings, the phenomena of society, history and weather). That said, the core Stoic principle is to focus on the former and not bothered by the latter. Clean and simple.

The problem is that all fellow human beings, all of our family, friends and strangers are undoubtedly “not within my power” and thus we need to be indifferent to them. We shouldn’t hold that their well-being or lack thereof is in any way good or bad. Their life, health and happiness is not within our power, hence we needn’t be concerned about them. And this, certainly, constitutes the first chapter of the problem. Just consider it: this train of thought brings us directly to the conclusion that whatever happened to a prisoner of Auschwitz, it wasn’t evil since it didn’t concern our own moral virtue. And there is no need to explain why such a statement is hard to swallow for the 21st-century sensibility.

Second, in the traditional interpretation of Stoicism there is a certain tone of harshness, which sounds disturbing in the world after Auschwitz. For instance, let take a look at a passage from Epictetus (Discourses, I.28). “Wars and factions and deaths of many men and destructions of cities? […] Why, what is there great in the death of many oxen and many sheep and the burning and destruction of many nests of swallows or storks? ‒ Is there any similarity between this and that? ‒ A great similarity. Men’s bodies perished in the one case, and bodies of oxen and sheep in the other. Petty dwellings of men were burned, and so were nests of storks. What is there great or dreadful about that?”

Now, let’s imagine that someone applies this “stork argument” to Auschwitz. Suggesting that “there is nothing dreadful” about what happened there because it’s just “men’s bodies perished” just as “bodies of oxen and sheep” is beyond any acceptable ethical discourse. And it holds, basically, for any other genocide or war of recent memory. Think about the war in Syria, the freshest of the sadly never-ending stream of pertaining examples. Do we really want to say that there is “nothing dreadful” in it, that “destruction of cities” and “dwellings of men being burned” are nothing else than “storks’ nests destroyed”? This reasoning is difficult to hold. It just don’t fit anymore in the way we think of ethics.

Third, another vital point of the Stoic teaching is that, in brief, adversities are challenges. In other words, it is a requirement of the Stoic ethics that all the mishaps, misfortunes and tragedies of human life should be treated like challenges, or even opportunities to practice virtue. In other words, whatever blows and arrows fortune throws at us, they aren’t actually blows and arrows, but rather softballs to exercise Stoic abilities. “All […] adversities [a Stoic] counts mere training,” says Seneca (On Providence, 2.2). Or, in the words of Epictetus, “[Make use of a difficulty] as an athlete makes use of a [sparring partner] to wrestle with” (Discourses, I.24).

This all sounds nice and neat, it seems to make perfect sense. And yet, again, the problem begins when we apply this line of thought to Auschwitz. The idea that the grounds of the camp were “mere training,” or that genocide is a fine sparring partner “to wrestle with,” seems off limits for the contemporary ethical thinking. To make it plain: imagine a TV studio in which a moral philosopher schools a Holocaust survivor: “you just should have become a Stoic and you would have been OK! And actually, you should be glad that you were imprisoned in Auschwitz, since this was a top-notch opportunity to practice your resilience.” This is downright unthinkable. And not even that. Notice that even a slight change in the title of this piece, turning it from “Stoicism after Auschwitz” to “Stoicism in Auschwitz” would be problematic.

Fourth and finally, there is the cosmic problem, so to speak. We need to remember that in the original view of the ancient Stoics the world, to put it concisely, was well organized and rational. It wasn’t random, chaotic or evil. It was purposeful and carefully organized towards good. The ancient Stoics admitted of course that evil things happened all the time, but, importantly, they all happened for a reason. All the flaws of reality were in there for purpose. They actually increased the grand total value of the world. As the famous metaphor went, the pains and inconveniences of life were just like occasional clumsy lines in a script. They are required for the harmony and completion of the whole work. When we take a larger look, the picture always turns out good.

But there is no good picture that Auschwitz is a part of! Whatever bigger image Auschwitz is a part of, it is indelibly and perennially stained. There is no “greater good” that could justify Auschwitz, or, in a stronger version, there is no conceivable amount of good that could – even theoretically – outweigh what happened there. From our modern point of view Auschwitz is the radical, cosmic evil, that cannot be rationally incorporated into any universal harmony. And the interpretation that it was actually a part of some “plan” and a necessary step towards some higher goal is plainly unacceptable.

How we, the Stoics, can respond to these problems? What sort of reinterpretation, maybe even a transformation of the Stoic doctrine is needed? Do we need a more emphatic version of Stoicism? Is it necessary to drop some part of the harsh traditional Stoic rhetoric and arguments? Do we require a milder strategy in teaching it, one which avoids pushing others too much about what the should and shouldn’t do? Should we consider letting go of the teleological view of the universe, just as Lawrence Becker proposes? Or maybe some combination of these is required?

I don’t know have the answers to these questions right now. Yet, I’m certain that the discussed problems constitute the key, defining challenges to our modern attempts to revive Stoicism. We need to address them. If, of course, we want Stoicism to be a serious, viable option and if we want to go forward and develop the doctrine.


Piotr Stankiewicz, Ph.D. is a lecturer affiliated with the University of Warsaw in Poland, and the author of a bestselling Polish handbook of Stoicism (“Sztuka życia według stoików”).  He is currently working on making his Stoic books available in English. In the meanwhile he advances Stoic and non-Stoic agendas in his native Polish.

Hadot’s “Active” Stoic Exercises by Anitra Russell

In this post I will explore the importance of spiritual exercises in Stoicism, what the French philosopher Pierre Hadot meant by “active” spiritual exercises, and the origin of these active exercises: Stoicism’s “three disciplines,” which Epictetus laid out in his Enchiridion and Discourses. I will ultimately suggest specific Enchiridion passages that the modern practitioner of Stoicism might incorporate into daily, “active” exercises in order to progress in these three disciplines.

Supplementing Stoic Precepts with Concrete Practices

Ancient philosophies such as Stoicism stressed autarkeia – independence and inner freedom, or as Pierre Hadot writes, “that state in which the ego depends only upon itself.” He goes on to say that

we find in all philosophical schools the same awareness of the power of the human self to free itself from everything which is alien to it.

 Implicit in this wording is the acknowledgment that humans are typically enslaved by things that are by nature alien to us. To return to themselves, the Stoics put their philosophy into practice by means of daily exercises. According to Hadot,

all spiritual exercises are, fundamentally, a return to the self, in which the self is liberated from the state of alienation into which it has been plunged by worries, passions, and desires.

The ancient Stoics believed that philosophy is not merely to be learned, but lived. As Hadot writes in What is Ancient Philosophy?

According to the Stoic Epictetus, [some people] talk about the art of living like human beings, instead of living like human beings themselves . . . as Seneca put it, they turn true love of wisdom (philosophia) into love of words (philologia).

 Likewise, Musonius Rufus cautioned against “sophists” who “inflate themselves [with] a multitude of theories” and of so-called philosophers who are “decadent and soft.” He said young people no longer need to absorb all of these “theories that truly are enough to consume a man’s life.” Epictetus also complained about those of us who

never carr[y] out our reading or our writing in such a way that, when it comes to action, we could use the representations we receive in a way consonant with nature; instead, we are content . . . when we can analyze syllogisms and examine hypothetical arguments.

In contrast, philosophy was meant to be more than just a set of theories, but rather “a method for training people to live and to look at the world in a new way.”

The Stoics prescribed the use of “exercises” to strengthen and internalize our intellectual understanding of Stoic precepts, so that we are prepared to meet a range of misfortunes, whether minor irritations or serious adversities, with equanimity. It is not mere selfishness that makes us want to glide through life unperturbed. Consider how difficult it is to help someone–whether by physically lending a hand, volunteering your time, or listening to someone vent when they are suffering–when you yourself are weighed down with troubles. Stoicism provides a foundation for an ever-shifting terrain, thus enabling us to meet life’s inevitable setbacks more effectively. In turn, we can use this strength and stability to be more present in the world and to be better prepared to support those we love.

Hadot’s “Active” Stoic Exercises: Self-mastery, Accomplishment of Duties, and Indifference to Indifferent Things

Hadot describes several types of “spiritual exercises,” including the more well-known morning and evening meditations–in which you look ahead at the day to come, or reflect on the day that has passed, and consider how you either will, or did, follow Stoic teachings and pursue a sage-like path. He also discusses premeditatio malorum, in which you imagine misfortunes that could befall you and think about how you will meet them with strength and grace, as they are “indifferent,” are not up to us, and are therefore not evils.

Hadot goes on to mention, briefly, “active” Stoic exercises, including “self-mastery, accomplishment of duties, and indifference to indifferent things.”And, while Hadot does not elaborate in this essay on the background or origin of those exercises, he does describe them as “practical exercises, intended to create habits.” As it turns out, Hadot’s three types of active exercises correspond perfectly to Epictetus’ three areas of Stoic practice, known in Stoic commentary as the “three disciplines.”

In an essay on Marcus Aurelius, Hadot writes that Epictetus -“in Marcus Aurelius’ day, the greatest authority in questions of Stoicism”-noted three areas in which things “depend on us,” borrowing language from the famous dichotomy in Book One of the Enchiridion, stating that some things depend on us, and other things do not. According to Epictetus, “What depends on us are value-judgments, inclinations to act, desires, aversions, and, in a word, everything that is our doing.”

As Hadot writes

What depends upon us is the acts of our own soul, because we are able freely to choose them. . . . Among the acts of the soul which do depend on us, some correspond to the area of judgment and assent, others to the area of desire, and, finally, still others correspond to the area of inclinations to action.

 Of Hadot’s active exercises, then, self-mastery refers to desire, accomplishment of duties corresponds to action, and indifference to indifferent things refers to the proper use of judgment and assent.

Self-mastery (enkrateia)

Hadot stresses that to achieve self-mastery, one has to pare down one’s desires and aspirations drastically and limit them solely to moral virtue, which is the only thing that is “up to us.” Likewise, our aversions should be pared down to moral evil. Anything beyond these two spheres is not up to us, and to worry about it is therefore a waste of our time.

From ancient sources we see additional nuances of self-mastery. Diogenes Laertius describes the Stoic Zeno as a paragon of self-mastery and of the autarkeia or self-sufficiency described above. Zeno was known for his “frugality, contentment with poverty [and] detachment in social behavior.” An epigram by Zenodotus described Zeno as an inventor of self-sufficiency (autarkeia) who gave up wealth and founded a school that would be the “mother of fearless liberty.”

A. A. Long notes that Zeno lived in the public eye, but

in a manner which displays his indifference to the conventional marks of success and his profound satisfaction with what others would call asceticism.

 Long writes that enkrateia is not exactly the same thing as ataraxia (an untroubled state of mind), but nevertheless “all three Hellenistic movements posit an ideal of tranquility, for the attainment of which the essential condition is rational control of one’s desires.”

Although the emphasis for Zeno appeared to have been on renouncing material goods, there are a plethora of things in life that we could wish for that money cannot buy. Hadot describes “such desiderata as wealth and health” as not depending on us, and thus things that can make people unnecessarily unhappy when they are not present in life. It is true that health may depend on economic status, but even people with the most expensive health insurance get sick, and sometimes with little recourse.

Sometimes I find myself wanting peace and quiet so that I can read a book. This costs nothing, but it is still a desire to which I am at times overly attached. Another personal example is that I would like my child to act a certain way, e.g., respectfully and deferentially to dear old mom. Again, this is not a material good, but it is a desire, and it puts me at the mercy of a five-year-old who, while charming in many ways, does not always – or in fact ever – put my desires first.

Instead of working backward and subtracting things from a typical, non-Stoic way of viewing what is “necessary” or simply desirable in life -money, health, status, a romantic relationship, a quiet room, an abnormally sweet child – we need to brush it all aside and start with the bare minimum, and add to that. Moral virtue is all we should desire if we wish to achieve self-mastery. On the other side of the coin, moral evil is all we should seek to avoid. Difficult? Yes. Requiring superhuman abilities? Probably.

Indeed, Long observed that just as modern anthropology views people’s interests and needs as “largely social constructs,” the Hellenistic philosophies’ emphasis on austerity and self-renunciation amounted to “an invitation to enter an alternative world and acquire a new self.” He therefore describes Stoicism and other sects as “paradoxical,” but in the original etymological meaning of the word, namely, that they are “incongruous with commonplace beliefs [doxa].”

“Acquiring a new self” is certainly not something people, then or now, routinely do or even consider doing. It is a paradox in the sense that it is a teaching that it is completely out of step with common beliefs. People are entwined with their desires and identify with them strongly, hence their grave disappointment when things do not turn out as they wish. To acquire a new self would necessitate leaving the old one behind, abandoning the hopes, dreams and desires accumulated over many years.

Similarly, Hadot describes Stoicism and the other Hellenistic schools as requiring “a kind of self-duplication in which the ‘I’ refuses to be conflated with its desires and appetites, takes up a distance from the objects of its desires, and becomes aware of its power to become detached from them. It thus rises from a partial and particular vision to a universal perspective, be it that of Nature or that of the Spirit.” Instead of a completely new self, this seems more akin to a radically pared-down self, divorced from its desires and wedded instead to a cosmic viewpoint.

Hadot’s notion of a self “conflated” with its desires pinpoints the problem for us moderns. We have grown to believe that our desires are a part of us, an extension of our identity. (Witness the proliferation of “bucket list” broadcasts on social media.) Ridding ourselves of them feels like a loss of identity. And yet, it is only by accepting that we can stand alone, self-sufficient, wanting nothing but to be good people, that we free ourselves of dependence on things outside of us, whether money, social status, health, people who do what we want them to do, or whatever we else we have let ourselves believe we “need” to be happy.

The Enchiridion provides useful guidance on self-mastery, accomplishment of duties, and indifference to indifferent things. The self-mastery passages below can aid in fostering autarkeia. Per the first passage, if the company you are in does not affect your behavior, it means you are growing in self-sufficiency, and what the ancient Stoics described as a “steadfast disposition.” The remaining three remind us that the mind should be our primary concern. Desire for delicious food, luxurious accommodations, or fine clothing is seldom satisfied, but rather seems to grow the more we have those things. Keeping pleasure in perspective is crucial. Pleasure does not further your progress toward goodness, and is too often dependent upon outside stimuli. Pleasure can leave as quickly as it came, and one ought not attach oneself to such ephemera.

Self-Mastery Exercise Passages

“Lay down from this moment a certain character and pattern of behavior for yourself, which you are to preserve both when you’re alone and when you’re with others.” (Enchiridion, 33.1)

“In things relating to the body, take only as much as your bare need requires . . . exclude everything that is for show or luxury.” (33.7)

“It is a sign of a lack of natural aptitude to spend much time on things relating to the body . . . . No, these things should be done in passing, and you should devote undivided attention to your mind.” (41)

“When you receive an impression of some pleasure, take care not to get carried away by it, as with impressions in general; but rather, make it wait for you, and allow yourself some slight delay.” (34)

Accomplishment of duties (kathekonta)

Accomplishment of duties differs from the other two active exercises in that it ultimately depends on other people. It is key to recall the distinction between what depends on us and what does not, and to recognize that as we carry out our duties to others, what is up to us is our moral intention as we do it. The result of our efforts – how they are received, whether our relationship with the other person improves, whether their expectations are even higher in the future – this is not up to us.

Newcomers to Stoicism are sometimes surprised by the social element of the philosophy, having thought instead that it was about repressing the emotions and withdrawing from the world to minimize suffering. Such an approach, however, would not enable us to live in accordance with our nature, which is that of a rational human being who has obligations depending on the part we play: citizen, friend, parent, spouse. As Marcus Aurelius wrote:

For we are made for cooperation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away.

 Seneca similarly tells us:

No school has more goodness and gentleness; none has more love for mankind or is more devoted to the common good. The goal which it assigns to us is to be useful, to help others, and to take care, not only of ourselves, but of everyone in general and of each person in particular.

 Hadot writes:

To find a basis for this theory of ‘duties,’ the Stoics return to their fundamental intuition: that of the living being’s instinctive, original accord with itself, which expresses the deepest will of nature. Living beings have an innate tendency to preserve themselves and to repel that which threatens their integrity. When human reason appears, natural instinct becomes reflective, reasoned choice: something is chosen because it responds to the natural tendencies, such as the love of life and of children, or love for one’s fellow citizens, which is based on the instinct of sociability.

The three disciplines–desire, action, and assent–overlap, as I will discuss further in the next section. To abnegate or rise above one’s own desires can be helpful as one embarks on carrying out duties to others. If we are too self-absorbed and focused on getting what we want, it impedes ethical growth. If we are spending all of our time in the office in hopes of getting a lucrative promotion, it is not likely we will be able to help a friend. If we are traveling the world checking items off of our bucket list, we may miss a phone call from an ailing parent.

The following passages from Enchiridion together form an overview of various facets of the Stoic obligation to be dutiful servants of others. One facet is that our role is not chosen, but assigned. This may strike us as constrictive, but it is simply reality. Naturally, we did not choose to be the child of our parents; that role was assigned. Our roles as citizens are also – usually – determined at birth. If we are parents, that general role is sometimes chosen, sometimes not; at any rate, if we decide to bear offspring, we do not know who that child will be. Our role as parent of this particular child is assigned. Since that is the case, it is fruitless to equivocate on our responsibilities in these roles: As the second passage notes, the social relationship is the measure of appropriate actions. We want to be the best child, citizen, parent we can be–even when it is difficult. The last passage reminds us that the ultimate outcome is beyond our control.

Accomplishment of Duties Passages

“Remember that you’re an actor in a play, which will be as the author chooses, short if he wants it to be short, and long if he wants it to be long. If he wants you to play the part of a beggar, act even that part with all your skill; and likewise if you’re playing a cripple, an official, or a private citizen. For that is your business, to act the role that is assigned to you as well as you can; but it is another’s part to select that role.” (Enchiridion, 17)

“Appropriate actions are measured on the whole by our social relationships. . . . ‘My brother is wronging me.’ Very well, maintain the relation that you have towards him; don’t look to what he is doing, but to what you must do if you are to keep your choice in harmony with nature.” (30)

“If anyone wants to be free, then, let him neither want anything nor seek to avoid anything that is under the control of others; or else he is bound to be a slave.” (14)

Indifference to Indifferent Things

This exercise is the one that relies most on our capacity for rationality, and which is most aligned with the Stoic topos of logic. Hadot describes logic as “the mastery of inner discourse.” By keeping a close watch on that inner discourse, we can see whether our logic is erroneous and thus conducive to emotional disturbances. The crux of this exercise is exactly as Marcus Aurelius described it in 11.16 of the Meditations:

One soul finds within itself the power to live a perfectly happy life, if we can remain indifferent towards indifferent things.

 Hadot describes this as an “interior” exercise, as opposed to self-mastery and accomplishment of duties, which are more focused on the world outside of our minds.

It is useful, since we are discussing logic and, by extension, wisdom, to look at that virtually unattainable yet nonetheless instructive ideal: the Stoic sage. Hadot quotes French philosopher Bernard Groethuysen, who emphasizes the sage’s relation to the cosmos:

The consciousness he has of the world is something particular to the sage. Only the sage never ceases to have the whole constantly present to his mind, never forgets the world, thinks and acts in relation to the cosmos. . . . The sage is part of the world; he is cosmic. He does not let himself be distracted from the world, or detached from the cosmic whole. . . . The figure of the sage and the representation of the world form, as it were, an indissoluble unity.

Once you re-orient yourself, you realize the universe is vast, is not a one-man show, and contains an infinite number of moving parts among which we should “make no difference” – Hadot’s clarification of the concept of “indifferents” in Stoicism. Indifference to indifferents does not mean closing yourself off emotionally from anything that might cause pain, and in the process leading a small, isolated life. On the contrary, by examining our inner discourse logically, in the context of this vast backdrop, we grow nearer to our ideal, the sage whose life is marked by ataraxia and autarkeia.

Along with an expanded view of the environment in which one lives, indifference to indifferent things encourages a refined focus on the one thing that is not indifferent: our moral intention. Hadot stresses that this “engages human beings to modify themselves and their attitude with regard to the world.” There is some overlap between this exercise and self-mastery because we focus only on the things that we can control and are important, so that we can achieve greater self-sufficiency. Indifference to indifferent things also meshes with accomplishment of duties; as we focus on the things we can accomplish in this life, we may turn our gaze to others and see opportunities to exercise our virtue there–and practicing indifference to indifferent things means we are not discouraged by the outcome of our attempts to help others.

The following passages should help us to clarify our thinking when logic eludes us and negative emotions take over.

Indifference to Indifferent Things Passages

Remove your aversion, then, from everything that is not within our power, and transfer it to what is contrary to nature among those things that are within our power. (Enchiridion, 2.2)

Don’t seek that all that comes about should come about as you wish, but wish that everything that comes about should come about just as it does, and then you’ll have a calm and happy life. (8)

Practice, then, from the very beginning to say to every disagreeable impression, ‘You’re an impression and not at all what you appear to be.’ (1.5)

With regard to everything that happens to you, remember to look inside yourself and see what capacity you have to enable you to deal with it. . . . And if you get into the habit of following this course, you won’t get swept away by your impressions. (10)


It is a pitfall of Stoicism that in attempting to understand the elaborate taxonomy of topoi, disciplines, cardinal virtues, and so on, we might forget to put philosophy into practice. I myself have found that getting lost in an abstract world of concepts that originated thousands of years ago can be an attractive antidote when one has overdosed on social media and “fake news.” It is by putting Stoicism into practice via philosophical exercises, however, that we resist the temptation to become sophists ourselves, who have lost sight of the transformative, ethical purpose of Stoicism: to lead virtuous lives and live up to our potential as rational humans and citizens of the world. Pierre Hadot and other modern commentators are invaluable in that they have read between the lines of the ancients’ teachings to distill plausible exercises that we can use today. By reflecting every day on the themes animating these teachings, we inch toward wisdom and tranquility.

Anitra Russell studied classical languages and literature in high school and at university and has recently renewed her studies. She blogs about Stoicism at astoicremedy.com.

Confessions of a Stoic Hypochondriac: Stoicism And Major Surgery by Alexander Ott

I’ve been dying since the age of 8. I’ve died from leprosy, AIDS, brain tumors, cholera, TB, rabies (at least four times), the plague, and many other oft-mortal afflictions I have since forgotten. Amazingly, from all these, I have recovered. Further, I’ve been going blind for years, but still miraculously see—albeit with assistance of pretty strong glasses. I am—or perhaps was—a full-blown hypochondriac.

You can imagine, then, when my primary care physician identified a heart murmur (caused by a leaky heart valve) in a regular physical when I was 31—meltdown time. Add in some suspect family history of heart issues, and now I clearly had something medically verifiable to worry about!

And so it went—sometimes better, sometimes worse—for about 15 years, with regular, rather terrifying trips to the cardiologist for an echocardiogram to ensure that the heart valve wasn’t getting worse, necessitating surgery. Until about three years ago, that is, when my uncle introduced me to Stoicism. This ancient Greek and Roman philosophy of life fundamentally reoriented my perspective on my condition in particular and on my life more broadly. It ultimately helped me make it through what I consider the three stages of my health “event”; let’s call them:

  1. Bad news coming? Prepare for it.
  2. Open-Heart surgery: Why worry?
  3. Surgery is done: I made it, right? 

Bad news coming? Prepare for it.

I scheduled my regular echocardiogram for 3 pm on Thursday, November 10, 2016. Instead of my usual approach to the echo, trying to pretend it’s not happening, I decided to use Stoic philosophy to prepare. Having immersed myself for the past three years in the thoughts and practices of the ancient Stoics—Epictetus, Seneca, Marcus Aurelius—as well as those of modern interpreters such as Donald Robertson, Ryan Holiday, and Pierre Hadot, this seemed an ideal opportunity to confront my life-long existential fears.

In preparation for the echo appointment and the possible bad news I would receive, I practiced the premeditatio malorum, the anticipation or premeditation of adversity. The Stoic concept here is that anticipating a difficult scenario allows one to better handle it when the scenario or something similar to it occurs. As the Roman Stoic and Statesman Seneca noted: “He robs present ills of their power who has perceived their coming beforehand.” This notion is borne out by research on similar approaches in cognitive behavioral therapy—which itself has origins in Stoic thought (see Donald Robertson’s Stoicism and the Art of Happiness).

Approximately once every other day in the three weeks leading up to the appointment, I would close my eyes on the train ride home from work (don’t try this if you drive to/from work) and engaged in a very specific premeditatio malorum: imagining receiving bad news from the cardiologist. This “imagining” took the form of a 10-15 minute meditation in which I would picture myself arriving at the cardiologist’s office, doing the echocardiogram, talking to the cardiologist, and receiving the news that I would need open heart surgery or that my problem was so severe that it was inoperable. (I know this sounds really uplifting, but bear with me!) While this wasn’t a particularly pleasant imagining, becoming accustomed to the negative news prepared me well for the actual “bad news” event.

Additionally, in the meditation I constantly kept the fundamental Stoic notion in front of my mind: certain things are in our control, and others are not. And Stoics consider those things not in our control to be “indifferent.” In the Stoic view, they should not bear upon our sense of peace and tranquility because we cannot control them. Matters including the body—such as whether my heart is malfunctioning—are clearly beyond my direct control. However, what I can control, through training and practice, is how I react mentally to those things beyond my direct control. As Shakespeare’s Hamlet noted, in a very Stoic phrase, “Nothing is good or bad but thinking makes it so.” Or, as the Stoic teacher Epictetus put it: “It is not things themselves that upset us but our judgements about these things.”

I’m happy to report that, given my preparation, receiving the “news” from the cardiologist that I would need open-heart surgery was nearly an anti-climax. I expected it. Even the candor and bluntness from my cardiologist about my situation was more amusing than disturbing. It was almost like watching a movie I had seen many times before—it had lost its emotional punch.

Open-Heart surgery: Why worry?

After discussing the echocardiogram results with multiple cardiologists—essential due diligence—it was clear that surgery was the best courses of action to repair or replace the leaky valve sooner rather than later. Waiting for it to develop into a geyser was medically inadvisable, shall we say. The good news was that the likelihood of a successful repair or, if needed, replacement of the valve was very high. The bad news was that it was open-heart surgery. As in, they cut you open, stop your heart, cut around in it, restart said stopped heart, and close you back up. For a hypochondriac, even a newly Stoic one, yikes!

I settled upon two approaches to the impending surgery. The first was to embrace the Stoic concept of “hic et nunc”—the here and now. That is, an intense focusing—a mindfulness really—on the immediate moment. The Stoics believed that one of the challenges of humanity is its ability to ruminate on the past and anticipate the future.

As Seneca noted:

Wild beasts run away from dangers when they see them. Once they have escaped, they are free of anxiety. But we are tormented by both the future and the past.

Roman emperor and Stoic Marcus Aurelius admonished himself to

Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.

Instead of getting lost in worry over the future surgery, I did my best to enjoy and live in the moment—appreciating the beauty and wonder of all the things around me, from my own ability to walk, talk, and see, to the company of colleagues, friends, and loved ones. If anything, my ability to do this successfully was amplified by the upcoming surgery as I was able to more easily appreciate the things around me.

At certain times, though, such as during a morning or evening meditation, I did consider the upcoming surgery—after all, Stoicism does ask us to prepare for challenges. We are not to live in ignorance of challenges that will arise, but we are to prepare rationally and within the context of what we can control and not control. What, then, was the Stoic attitude I took toward the upcoming operation? Acceptance—it is what it is. As the Stoic teacher Epictetus exhorted his students: “make the best of what is in our power, and take the rest as it naturally happens.” Once it was clear that surgery was the logical approach, the only thing to do was to accept it as simply necessary. Those things we cannot control we should accept as a natural part of existence.

Ah, but what if I died because of the surgery? While this wasn’t likely, it wasn’t impossible either. Having the operation was a whole lot more dangerous than my average day, after all. The doctors seemed quite confident, but, then again, it wasn’t their heart that was getting stopped, cut up, and restarted. Not only that, but if I didn’t die from surgery, surely I will die at some point (we all do—sorry to be a downer!). As Epictetus noted: “I am not eternal, but a human being; a part of the whole, as an hour is of the day. Like an hour I must come and, like an hour, pass away.” While I cannot claim to have overcome this existential challenge, I was able to wrestle with the issue without too much fear. One approach I took was to appreciate that there are far worse ways to die than on the operating table—after all, you are out cold and unaware of what is occurring. As I went into surgery early on March 22, this thought provided some comfort.

Surgery is done: I made it, right?

I wake up with a start; I have tubes coming out of everywhere and my arms are strapped down. Breathing tube, chest tube, catheter, etc. My wife is talking to me—nurses, machines, beeping. I motion for something to write on and scrawl something about the breathing tube and when it might come out. My wife says that it’s coming out soon, but the nurse needs a doctor’s approval. I write, “I can take it out—I’m a doctor,” and then I sign it. That makes her laugh: I’m a doctor of education—not an MD—so while I might be able to theorize about an educational problem, I’m not exactly qualified to remove anyone’s breathing tube, never mind my own. Well, at least my sense of humor is intact.

Two main issues arose while recovering in the hospital: First, the loss of independence and control. Second, the fear that something bad was going to happen—some sort of complication. I did better with the first issue than the second, but Stoicism was helpful for both.

Being in recovery from major surgery means a radical loss of control of bodily things. You can’t even go to the bathroom on your own. Thankfully, Stoicism is perfectly aligned for this sort of challenge. As already mentioned, Stoics view things outside the mind as fundamentally not in our (full) control. This applies to all the things that happen to us—those things in the hands of Fortune—as well as the bodily matters over which we exercise only partial control. This acceptance of loss of control is an essential way to remain content and tranquil when in what otherwise would be a frustrating situation. Epictetus exhorted his students as follows:

Being educated [in stoic philosophy] is precisely learning to will each thing just as it happens.

The Stoics often advocated going beyond acceptance of external events. One should embrace the situation as you find it thrust upon you, for it exists as it is at the instant it is occurring and so it cannot be otherwise. As Seneca said:

A good person dyes events with his own color… and turns whatever happens to his own benefit.

How, then, to turn this event to my own benefit? The flip side of your lack of bodily autonomy after surgery is your dependence on others—in particular, the nurses, technicians, and other health care professionals whose job it is to help you get better. In these exceptional human beings a wonderful Stoic opportunity presents itself. Stoicism, in contrast with the stereotype of a “stoic” person, encourages us to engage fully with other people, for they share a spark of the divine in their ability to reason. As our brothers and sisters, according to Marcus Aurelius:

We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower.

Seneca notes of Stoicism that

No school has more goodness and gentleness; none has more love for human beings, nor more attention to the common good.

I’m naturally an outgoing person, very engaged with those I meet. But I made a special effort to be so in the hospital—as much as possible treating each person as an individual, thanking them for the work they do, and being upbeat and optimistic about whatever somewhat unpleasant thing they needed to do to me next—poking me with needles, waking me up at 3 am to take my blood pressure, making me eat hospital food. The good cheer I gave out was returned to me many, many times over, not only by the staff but simply by my own actions. As Marcus Aurelius asked:

How then can you grow tired of helping others when by doing so you help yourself?

The most difficult part of recovery was the implicit existential threat—amplified by the incessant beeping of the monitors to which I was connected. Two days after surgery, I developed atrial fibrillation (“AFib”), which is the heart beating rapidly and out of sync—mine was moving at 130 beats per minute. AFib is common enough after open-heart surgery, but that didn’t make it any less scary. To deal with this unexpected challenge, I returned to Stoic meditations, in particular, one known as the “view from above.”

This meditation involves imagining yourself leaving your body and floating up above it, slowly moving up to a perspective far above the earth. In doing this, you picture yourself surveying all around you and seeing how small you are in the broader scheme of existence—just one soul and one life among billions, all inhabiting a planet that, from a distance, looks to be just a “pale blue dot” in the words of astronomer Carl Sagan. This meditation helped me put my life in perspective, as only one among many, part of a broader whole. True, it, too, will end; if not now, then in 10, 20, or 30 years. Acceptance of this fact can help one live a fuller life, while we have one to live. Contemporary Stoic author Ryan Holiday notes, “Reminding ourselves each day that we will die helps us treat our time as a gift.”

I’m happy to report that I’m home now as I write this, with surgery three weeks in the past, feeling quite well. AFib is now under control, thanks to a well-calibrated “Zap!” from a defibrillator last week. My wife says my heart has got the beat now, thankfully! I am extraordinarily thankful to all those who helped me get through this—from an incredibly skillful surgeon, caring and talented doctors, nurses, and other health care workers to loving and supportive family, friends, and co-workers. I am also thankful for an ancient philosophy called Stoicism, which is as powerful at addressing the human condition today as it was in Ancient Greece and Rome.

Would I still consider myself a hypochondriac? Perhaps at times, but one far better equipped to deal with life’s challenges. I have found that this experience, and my reaction to it in a Stoic context, has changed my perspective on life in a fundamental way, undermining the fear at the root of hypochondria. I am hopeful that this article can help others discover ways to overcome their personal challenges—both real and imagined!


Dr. Alexander Ott is associate dean of academic affairs at Bronx Community College of the City University of New York. He holds an undergraduate degree in philosophy from SUNY Geneseo and a master of arts and doctor of education degrees from Fordham University. Dr. Ott has been studying and practicing Stoicism for three years.

Interview with Donald Robertson

Interview with Donald Robertson, one of the founding members of Modern Stoicism, about his work on the team, organizing the Stoicon and Stoicon-x Toronto events, running the Stoic Week and SMRT courses, and developing SABS.

Donald Robertson hardly needs any introduction – but I’ll give him one here anyway!  He was one of the founding members of the Modern Stoicism team and project, long before it became formally structured as an organization.  He has made a number of important contributions to modern interpretation and application of classic Stoic philosophy, authoring several highly popular books, creating the Stoic Week meditation mp3 sound files, collaborating on the Stoic Week handbook , hosting the yearly Stoic Week and Stoic Mindfulness and Resilience Training online classes, writing hundreds of blog posts, providing talks and workshops. . . .

On top of all of that, Donald started and moderates the Facebook Stoicism group – which now has nearly 25,000 members – and took on the task of organizing this years’ Stoicon and Stoicon-x conferences in Toronto.  He has been interviewing the other speakers who will be giving talks and workshops at STOICON, and it is about time that our readers got to hear from Donald himself in that series of interviews.  So, here it is!

Q: Donald, do you want to begin by saying a bit about yourself and your involvement with Stoicism?

Thanks.  Well, I studied philosophy at Aberdeen University a long time ago, then did a masters in philosophy and psychotherapy at Sheffield University’s Centre for Psychotherapeutic Studies before training as a counsellor and psychotherapist and becoming a supervisor and trainer of other therapists.  I went on to write several books about psychotherapy, self-help, and philosophy.  My special area of interest is Stoicism and its relation to cognitive-behavioural therapy, and also to modern evidence-based self-help approaches.  

After leaving university, back in 1996, I discovered the Stoics and gradually began writing articles on Stoicism and giving talks about it at conferences.  Stoicism was a big revelation to me, and I found it invaluable in my work with clients as a cognitive therapist.  Then in 2005, I wrote an article on Stoicism and psychotherapy for one of the main British counselling journals.  I was then invited to write a book called The Philosophy of Cognitive-Behavioural Therapy, which surveys all the psychological techniques found in Stoicism and compares them to similar ones found in modern cognitive therapy.  A lot of people asked me for a self-help guide to Stoicism in plain English, so I then wrote two books about Stoicism for Hodder’s Teach Yourself series: Build Your Resilience and Stoicism and the Art of Happiness.  

I’m a “techniques guy” in therapy – I specialise in cognitive and behavioural skills training.  Stoicism appeals to me because it contains an astounding armamentarium of psychological techniques, which are similar to those proven to be effective by research on modern cognitive therapy.  However, Stoicism is not merely a therapy, it’s something much more than that, a whole philosophy.

Q: What are you working on now?

For the past five years or so, I’ve been involved with the Modern Stoicism project.  I design and deliver the online courses called Stoic Week and Stoic Mindfulness and Resilience Training (SMRT) and I’m also organizing the main Stoicon 2017 conference in Toronto, and also Stoicon-x Toronto.  At the moment, I’m doing research for a new book on Marcus Aurelius and his use of Stoicism, and I design my own online courses on Stoicism as well.  We also just announced the free Stoic Mindfulness and Resilience Training (SMRT) 2017 online course, last night, and hundreds of people have already enrolled in advance.  (People should enrol now if they want to take part but the course officially begins on 16th July 2017.) 

Q: What is Modern Stoicism?

Modern Stoicism is a non-profit and philanthropic project that’s run by a multidisciplinary team of academic philosophers and classicists, and psychologists and cognitive therapists.  It includes some well-known authors in the field of Stoicism, including Professor Christopher Gill, of Exeter University, who founded the project along with his PhD student, Patrick Ussher.  I was one of the original members of the team and I’ve been involved ever since it started.  

Our main activities are published on this modernstoicism.com website and through social media, such as our @stoicweek Twitter account.  We run the Stoicon conference and Stoicon-x spin-off event each year.  We also run the Stoic Mindfulness and Resilience Training (SMRT) online course.  However, our main activities are probably the Stoicism Today blog (run by Greg Sadler) and the Stoic Week online course, which I run with help from other members of the team.  

We also gather data on the effects of Stoic psychological training, using various outcome measures, and we publish the (anonymous) results as online reports.  We’ve been lucky enough to have our work covered throughout the media, including all of the British broadsheet newspapers, BBC radio, Forbes magazine, and many other newspapers and magazines around the world.

One thing I want to stress about Modern Stoicism is that it’s in no way separate from traditional or ancient Stoicism.  It’s intended to be inclusive so we welcome everyone who’s interested in Stoicism, whatever their background or orientation.  That includes religious Stoics, as well as atheistic or agnostic Stoics, or even people who know nothing about Stoicism and are just curious.  Basically, if you’re interested in Stoicism and didn’t die more than four hundred years ago then you’re a “Modern Stoic.”

Q: What is Stoicon?

Stoicon is an international conference on applying Stoicism to modern life, which we run each year, around October or November.  It was originally held in London, but now moves around different locations.  Last year it was held in New York City, and this year it’s going to be in Toronto, in Canada.  We have some of the leading authors in the field of Stoicism lined up to speak this year, and the theme is “Stoicism at Work”.  We also have a variety of parallel workshops and talks, which delegates can choose between.  I think it’s fair to say it’s really the main conference-type event on Stoicism that you can attend in person.  We’re expecting around 400 people to attend this year from all around the world.  Our keynote speaker, Professor Margaret Graver is a well-known academic and an expert on Stoicism and emotion so we’re all really looking forward to hearing her speak.

Q: What is Stoicon-x?

Stoicon-x events are held in different parts of the world.  They’re an opportunity for people to attend face-to-face in their own areas, as part of Stoic Week.  We have put together a set of helpful guidelines for anyone who would like to organize a Stoicon-x event.  We’re even holding one in Toronto this year, the day after the main Stoicon conference.  So if you’re really into Stoicism you can have a whole weekend of talks and workshops in Canada this year!  

One of the things we’re introducing this year is the idea of lightning talks.  These are brief 5-10 minute talks, where the speakers introduce themselves, with no gap in-between.  This allows us to give everyone an opportunity to speak, and to test out new speakers for future conferences.  We’re particularly interested in encouraging bloggers and those involved in other online Stoicism communities to step forward and speak to our audience because we want to be as inclusive as possible with regard to all the people who are around today and involved with Stoicism.

Q: What is Stoic Week?

Stoic Week is seven days during which we promote Stoicism internationally to a massive audience, free of charge.  We do that mainly through our online Stoic Week course, which attracted 3,400 participants from around the world last year.  As part of the whole event, we also run Stoicon and the Stoicon-x conferences around the same time of year.  So for a week, or two, there’s a lot of stuff about Stoicism going on.  The Stoic Week course is the perfect opportunity for you to get a flavour of what Stoic psychological practices are like.  

Some people have said it’s silly to think that you can be a Stoic for just seven days – Stoicism is for life not just for Christmas!  Of course, that’s not at all what we’re saying.  This is just a rapid introduction to Stoicism.  It gives people an opportunity to try out some Stoic psychological exercises and get a flavour of them, before deciding if they want to study Stoic philosophy more deeply.  We begin by recommending that people who are interested should read the ancient Stoics themselves, of course, but Stoic Week is a great practical introduction.  If you’ve read the books, or not, and you’re looking for something practical to try, Stoic Week is the obvious choice.

Q: What is Stoic Mindfulness and Resilience Training (SMRT)?

Stoic Week is more about public engagement.  It’s an easy introduction to living like a Stoic.  We can gather some data from it but to really gather more meaningful data we needed a longer course, which is much more specifically focused on a handful of core skills.  That’s why we designed Stoic Mindfulness and Resilience Training, and thousands of people have now also completed that training online.  Our data show that, as we anticipated, when you do more Stoicism you get better outcomes.  So improvements on outcome measures of mood and wellbeing were roughly doubly for participants in this longer course than they were for Stoic Week.  If you’re serious about Stoicism and want to really train yourself in core skills then SMRT is your opportunity to do that with support from our team of experts and hundreds of other participants around the world.  (SMRT 2017 is currently enrolling and begins on Sunday 16th July 2017.)

Q: What is SABS?

We developed our own questionnaire called the Stoic Attitudes and Behaviours Scale (SABS), which allows us to do some pretty detailed statistical analysis on Stoicism and its benefits, when used alongside established measures of mood and wellbeing, of the sort commonly used in research on cognitive therapy and positive psychology.  Tim LeBon is responsible for administering the scales and reporting each year on the data we’ve collected.  As mentioned above, we’ve consistently found Stoicism has measurable benefits, although we’ve yet to carry out a proper randomized controlled trial on the skills training protocols we’ve developed.

Q: What is Stoicism Today?

Stoicism Today is our blog.  It’s without question the main resource for anyone looking for online articles on Stoicism, in my humble opinion.  That’s because anyone can submit posts there, and they do.  Again, it’s all about public engagement and being inclusive.  We encourage everyone with an interest in Stoicism to submit articles and we have an absolutely superb collection of writings from people who approach Stoicism from all walks of life.  Anyone can submit an article to Greg Sadler, the editor, for consideration, and at the time of writing, I think there are nearly 500 posts on that website.  So happy reading!


The Stoic Fellowship – Supporting Stoic Communities by Nick Guggenbuehl

“There is no enjoying the possession of anything valuable unless one has someone to share it with.” – Seneca

In the winter of 2008, I slipped into a dark depression. I had just moved to a new city, ended a relationship with my first love, and found it nearly impossible to escape from a nagging sense of loneliness. What’s worse is that I became dreadfully incapable of mustering the courage to build meaningful relationships in my community as had come so easily at other times in my life.

Each day felt as if I was crawling deeper into a prison of my own making with no recollection of where I had come from or how to escape.

This prison ended up being a tiny four-walled room with two windows, a closet, and a door to the outside world that might as well have been barred shut. Most people would have called it a bedroom. But for me, it served as a perpetual reminder of my self-induced isolation.

I recall a time when I noticed a mouse pop its head through a hole near the radiator on the south-facing wall. Almost immediately, a wave of comfort flowed through me as if an old friend had stopped by to visit. For weeks thereafter, I left crumbs near that hole to make sure that my new friend had reason to return. Like I said – it was a rough winter.

On the north-facing wall were fifty square mirrors affixed in a ten-by-five grid, likely used by the tenant before me in an erotic display of narcissism. For me, on the other hand, those mirrors routinely forced me to look at someone I no longer recognized. I hated those mirrors.

On one cold February afternoon, I wandered over to my university’s humanities library to pick up a book. I was studying philosophy and neuroscience at the time, and to make matters worse, was in the midst of a semester on French Existentialism and Organic Chemistry.

Making my way to the checkout counter, I happened upon a recently returned book with the bust of what looked like an ancient philosopher on its cover. Having finished what I thought was a comprehensive course on ancient philosophy, I was surprised to have never come across Seneca. Needless to say, I left the library with an extra book that afternoon, and my life was never the same.

I couldn’t put it down. Each letter brought maxims that I had felt for so long but was utterly incapable of articulating. Over the course of a month, I must have read those letters a half dozen times with almost every other line underlined or annotated in the margin. In fact, I even decided to write my favorite quotes on the mirrors in my room. What had once been a reminder of my fragility now served as my greatest source of strength and inspiration.

Seneca, controversial as he may be, pulled me out of a moment of despair and reinvigorated my zest for life.

Fast forward to the autumn of 2014, and I found myself in another new city after another failed relationship had resulted in many months spent wandering around Europe in an all-too-cliche effort to find purpose. This time, however, I was armed with a few of my closest friends in Seneca, Marcus, and Epictetus.

With my confidence restored, I set out with the intention of joining a community of like-minded Stoics. Having found none, I decided to strike the first match and see if its light could draw in a few others. The community soon became known as the Minnesota Stoics, and that first flicker of light eventually grew into a flame of nearly 400 members.

We meet once a month, and I’ve found that each gathering tends to wash away the dust of my everyday life, often providing an unparalleled clarity and stillness that lasts for days. This experience continues to reinforce the value of Stoicism when actively practiced in a community of people from every conceivable walk of life.

The founding of the Minnesota Stoics isn’t an isolated story. In early 2016, I had the great fortune of meeting James Kostecka of The Redwood Stoa and Greg Lopez of The New York City Stoics, each of whom had established a community well before mine. Their wisdom and guidance helped shape the Minnesota Stoics in its early days and continues to do so today.

What excited the three of us back then, however, was not just maintaining an ongoing dialogue between our Stoas; it was a shared desire to create a sense of belonging to something bigger than ourselves, our city, and our country. What came to follow was a decision to focus our efforts on building the foundation for a Modern Stoa. We’d do so by helping to build, connect, and foster communities of Stoics that meet in real life all over the world. This initiative eventually came to be known as The Stoic Fellowship.


“The first thing which philosophy undertakes to give is fellow-feeling with all men.” -Seneca

James, Greg, and I embarked on this journey in 2016. Though deliberately shy in our first year, we’ve had the fortune of building and connecting over a dozen communities worldwide through word-of-mouth alone. We also recently incorporated as a 501c3 nonprofit with a formal board of directors and three committees each with a team of ready volunteers.

With this solid footing in place, we’re ready to introduce ourselves to the world and begin assisting anyone who would like to build a community of their own.  The Stoic Fellowship welcomes all aspiring and dedicated Stoics.  We aim to provide tools and resources for local group development, maintenance and growth.  We also support participation, coordination, and collaboration among the member Stoas, and promote the collective work of The Fellowship in collaboration with related individuals, groups and organizations.

Please do not hesitate to contact us, and we’ll do everything we can to help you share in the joy and serenity that comes from living this ancient philosophy with others in your community. For those interested in starting a group, our team is ready to help. From establishing a group and organizing the content for your first few meet-ups to getting the word out to those in your area, we’re here for you.

The Stoic Fellowship’s grand aspiration is that one day all people, regardless of location, identity, or financial means, will have access to a living and vibrant community of Stoics that contributes positively to a peaceful, healthy, and sustainable world. You can help us get there by joining or starting a community today!

Nick Guggenbuehl is one of the founders of The Stoic Fellowship and currently serves as its President and Director of Resources. When not gathering with fellow Stoics, he spends his time running the product team for a small healthcare technology startup and taking advantage of the vast wilderness that surrounds his Minnesota home.

Interview with Piotr Stankiewicz

Piotr Stankiewicz (University of Warsaw) joined the Modern Stoicism organization team last year.  He recently provided an interview that will help the readership of Stoicism Today get to know him and his longstanding involvement in Stoicism better.

Q: How would you introduce yourself and your work to our readers?

A: I’m an author, lecturer and philosopher based in Warsaw, Poland. In 2014 I published a Polish book on Stoicism which did quite well. I teach part-time at the University of Warsaw and do a number of other things, Stoicism-oriented and not. For a couple of years already I’ve been running for a Stoic site on Facebook (in Polish), which has served to gather and organize a community around the Stoic ideas.

Q: When and how did you first become interested in Stoicism?

A: Back in 2006. Roughly speaking, I was trying to put my life in order and it turned out that the best way to do that was to arrange my thinking along Stoic lines. The curious thing is how swiftly the personal aspect turned into an academic and professional interest. Finally, I ended up getting a Ph.D. in philosophy, focusing on the Stoics, but more importantly, I quickly realized that I can add my two cents to the heated and open debate on modern Stoicism. I realized that my process of absorbing Stoicism needn’t to be mine only. I sat down to describe all of it – and this is how my mentioned book emerged.

Q: How could you describe your views on Stoicism?

A: In the most general terms, I would say that we, the modern Stoics, mustn’t escape from responsibility. Our venerated predecessors, the ancient Stoics, outlined the general scope of Stoic teaching, but within these limits, we need to have significant liberty in how exactly we apply it to our life. Stoicism presents us with wonderful tools and devices, but it doesn’t give exact solutions tailored for each and everyone of us. Stoicism can be useful to us all, but it doesn’t offer a universal, one-size-fits-all answer. It’s our own responsibility to grab the Stoic apparatus and shape our own lives. Also, we need to keep in mind that, as Lawrence Becker puts it in his A New Stoicism, “the diversity of possible stoic lives – and the lives of stoic sages – is very great.” Indeed, there is sizable latitude here. And it’s up to us to decide which one of the available Stoic paths we pick. This is also how we get into modern Stoicism. This is where the pluralism and personal liberties of our time come to the fore.

Q: Could you say some more about this modern take?

A: It’s indeed one of the cornerstones of my understanding of Stoicism. I’m not particularly interested in the classicist’s, pale-fingers study of Stoicism. It is important, surely, but as for me, since day one I’ve assumed a fully present-day point of view. It’s something that we might roughly call the “paradigm of reinterpretation.” It’s also drawn from Becker, who put forwards the idea that we, the modern Stoics, shouldn’t engage in following the ancients blindly and reading them verbatim, but that we should instead try to translate the Stoic ideas into the present language and today’s conceptual framework. This is exactly my motto. In this regard I belong not to Orthodox, but rather to Reform or Modern Stoicism.

Q: And how would you describe the specificity of your approach?

A: I’m tempted (unstoically!) to start with a bit of a controversy and say this: I have a problem with the Stoic appeal to nature. With the idea of “following nature” I mean. I think that in the 21st century it confuses more than it clarifies and that we should desist from using it in teaching Stoicism. 

Q: Indeed, this is a bit of a surprise coming from a Stoic. Could you elaborate a bit more? 

A: I think there is no need to go over in detail what the ancient Stoics’ view on nature was. In brief: we need to follow nature, we need to live consistently with it. Nature is by definition good. Whatever is in harmony with it – is good. In other words, the traditional interpretation of Stoic ethics was that we need to find out what coheres with nature and then adjust ourselves to it. This picture is pretty clear I think. And this is exactly what my concern is: that is just a bit too neat and too simple. It’s the 21st century and talking about generic “following nature” doesn’t explain much ethically. It’s misleading, or, at the very least, it’s quite redundant. If we talk about it, we don’t really know what we are talking about.

Picture this. Someone comes up and says, “hey, we need to follow nature.” “Cool,” comes the reply, “but what do you mean specifically?” And this is only when the real conversation starts. In other words, floating the slogan of “following nature” and hiding under the umbrella idea that we should do what nature commands us to do, all of this doesn’t get us anywhere. What matters – are the specifics behind it.

Another point is that the very understanding of “nature” is much more obscure today than it used to be in antiquity. The impression I get from my studies of ancient Stoics is that the concept of “nature” was quite self-evident for them. It didn’t require much definition and explanation, it was something understandable per se. And it worked well in the ancient world (supposedly). The problem is that in our world, in the 21st century, the meaning of “nature” is anything but clear. We just don’t really know what we are talking about. Not to mention that on the social, political and technological levels “nature” today is much more malleable than it used to be in antiquity. If one gets an artificial limb, does it cohere with nature? And what about a C-section? And how about wearing glasses, not to mention using computers to even do this interview? This kind of issues are all relevant here.

Hence, overt focus on “consistency with nature” may be highly misleading. And that’s why I’m reluctant to this idea. But, just to be clear, I don’t think that the idea of “following nature” should be negated, or trashed. I rather think that it should be skipped.

Q: And where do we land once we decide to skip nature? 

A: For Becker, for example, “consistency with nature” means mainly “consistency with facts.” It means that we acknowledge the facts, that we don’t deny them. It means that we accept the facts on the ground, the ways of the world and, in general, how things work. And this is exactly the avenue I would go.

The next step is of course the question about how and where we learn the facts. I hold on to the quite old-school answer here, that, basically, we learn the facts from science and art. The latter may be a bit tricky, but the former is quite plain. Science teaches us how the world works and we, as Stoics, mustn’t oppose that. Thus, we will be happy to vaccinate our children. We won’t deny the Moon landing. Also, we will be eager to use iPhones, internet and whatever future technology comes about. In a word, going unscientific and anti-technological is also going unstoic.

Q: So, we know already that you are not particularly inclined to explain modern Stoicism through “follow nature.” How would you describe it then?

A: What I cherish in Stoicism is autonomy. I regard modern Stoicism as a fully autonomous story about humans and about the world. We don’t need to rely on other big narratives about the world, let alone shackling ourselves to them. This is a deep philosophical thing, but also a pragmatic choice on how to propagate our teaching. If we flirt too much with other voices, then our own message gets watered down.

So, I’m reluctant about desperate hunt for analogies and seeking validation in other traditions and intellectual currents. The power of Stoicism comes from within, not from the fact that other discourses say the same thing. But don’t get me wrong on this one. I’m not obsessed over some sort of abstract intellectual purity. I just think that if we want to really develop the Stoic thought in the 21st century, then we need to focus on our own, not on our competitors.

Let me use some examples. There is, for instance, psychotherapy. We, the Stoics, will be happy that many of the Stoic ideas go hand in hand with what, say, CBT says. But it doesn’t mean that Stoicism holds because CBT supports or validates it. Give us science in turn. We will fully embrace it (just as I said before!), we will use it, we will vaccinate the kids… but we won’t beg the scientists for endorsement, we won’t necessarily seek scientific validation. Give us Buddhism: we gladly accept that there is lots of common ground. But does it mean that Stoicism and Buddhism somehow “prove” each other’s validity? No, it’s definitely not so. And so on and so forth. 

Q: Do you think that modern Stoicism can be a remedy to the problems of the modern world?

A: Both yes and no. Stoicism is extremely helpful in putting our own, personal lives in order… but it’s not a system that provides easy and ready-made solutions to the problems of the world. Instead, it teaches and enables us how to think about these problems in an autonomous, responsible and constructive way.

I will put it this way. I don’t like when Stoicism is manipulated to provide support for an idea which comes from elsewhere. For instance, if I’m not actually thrilled by president Trump, then I need to be able to construct and present my own arguments why I don’t like him. We shouldn’t bend Stoicism to make it seem that it validates any particular position (political or other) that we happen to hold. As I said before, it’s the 21st century and the responsibility is ours. This includes that it is on us to find rational justification for whatever political values we believe in. We just shouldn’t rely on Stoicism in that. In this light, I have a problem with asking questions like “what do the Stoics think about gun control, climate change, Brexit, ISIS or president Underwood?” They all seem like a bit of stretch.

Q: If so, then let’s get back to where we began, i.e. to the personal side. How has Stoicism affected the way you live your own life?

A: It has had profound impact on me, but certainly there is also way to go. Yet, more importantly, despite all the Stoicism promotional things I do, I try not to suggest that I see myself as the greatest Stoic under the sun. I don’t walk around boasting. This would be unstoic by definition (pride comes before fall), but also, it’s ineffectual in propagating Stoicism. In my experience, the best one can do is not even “lead by example,” but rather employ some Socrates-esque style. That is, we need to inspire and encourage others to take on Stoicism… but on their own terms. This again reflects what I said about modern responsibility and pluralism of individual approaches.

This take is also reflected in the way my Polish book on Stoicism is written. In there I run kind of a seminar between the ancients authors, myself, and the reader. The book is not an ex cathedra lecture, but it’s a series of commentaries to carefully chosen excerpts from the ancients. It’s a depiction of my own struggle to interpret and apply the original Stoic teaching. And this process hopefully reiterates in the reader. Thus, by the very structure of the book I open space for interpretation and everyone’s own inquiry into what Stoicism is about.

Q: If they are open to such an inquiry, of course.

A: The decent popularity of the book testifies it works that way. But here is another thing. A friend of mine mentioned this to me once, and it has indelibly stuck in my mind. Here is the idea. Regardless of where we are headed next, it’s always highly beneficial to have a “Stoic stage” in one’s life. It will be our lasting asset, no matter if we go on and become full-blown Stoics or if our interest dwindles and we move on to something else. It’s just handy to have all these things conceptualized the Stoic way, at least once. This will be our enduring strength, our background that we can use if the need strikes.

That said, can I share one more personal experience? More around Stoicism than about it, but I guess it may be still relevant and of interest.

Q: Please do.

A: So, remember what the Stoics have to say about cosmopolitanism, about being a “citizen of the world?” In a way, I have my own experiences in this regard. Unlike most of the US- and UK‑based modern Stoics I happen to live on the cross of the English speaking and a non-English speaking world (Polish in my case). And this is a very particular position to be in, and a very interesting perspective.

It strikes me as deeply ambiguous how the intellectual and academic life is organized. On the one hand, a country like my Poland is, of course, very well connected and “in the loop.” We all live in the same digital, globalized world after all. And in this regard we are all “citizens of the world.” But on the other hand, the divisions are still very deep and the walls are high. The intellectual environments of different cultures and languages are still well separated and independent form each other. Being immersed in both, sitting on the fence, is a very specific position, both challenging and inspiring.

Q: Finally, what’s coming up next?

A: I’m currently working on the publication of my two large book-projects in English. One is a general introduction to Stoicism, in which I put forward in detail my take on Stoicism and how I see it. Along the lines I’ve tried to outlined above. The other one is an inquiry into another question that vitally interests me, i.e. into the trade-offs, or the costs of becoming a Stoic. Because, apparently, all those great Stoic benefits come at a price. But that’s a whole different story I think.

Q: Thank you for the interview.

A: Thank you and see you at the Stoicon.


Piotr Stankiewicz, Ph.Dis a lecturer affiliated with the University of Warsaw in Poland, and the author of a bestselling Polish handbook of Stoicism (“Sztuka życia według stoików”).  He is currently working on making his Stoic books available in English. In the meanwhile he advances Stoic and non-Stoic agendas in his native Polish.