Moderate middle ground 

Genuine Stoicism is not about keeping a “stiff upper lip” or tamping down your feelings with an iron rod. On the contrary, Stoicism is a mental and spiritual outlook and discipline that emphasizes living in harmony with reason, and with Nature’s laws—an idea also found in Taoism and Buddhism. 

Although you’ll find many passages by Stoic writers to support the idea of emotional modulation, the Stoic ideal was not an emotionless, unfeeling human being. Rather, the Stoics argued that there is a “moderate middle ground” that best suits us as rational creatures. 

Acting with equanimity 

The Stoics aimed for what they called apatheia--but it would be a mistake to translate this as “apathy” in the negative sense we attach to it today. Rather, apatheia –literally, “without suffering”--implies a kind of equanimity of spirit, and living life without illusions or pretensions. As Marcus Aurelius tells us, 

Perfection of character possesses this: to live each day as if [it were] the last; to be neither feverish nor apathetic; and not to act a part.” 

Farquharson, 52 

The art of Stoic joy 

The Stoics did not teach us to suppress joy. Rather, they taught us to obtain joy through virtuous action, in accordance with reason. The Stoic sage aims to understand “the way things are,” and to live accordingly. And, while you don’t have to believe in God to be a Stoic, you do need to understand how the universe is, well, set up. When we understand and accept the way things are, we find ourselves at peace, and we are free to pursue our higher pleasures. When we refuse to accept the way things are, we make ourselves (and often others) unhappy. For example, if you want friends and family to live forever, you will inevitably be left broken-hearted—you are asking more of the universe than it can possibly deliver, as we see in the Buddhist concept of tanha. In contrast, when you live your life according to Stoic principles, you don’t need to tamp down your feelings—rather, the feelings you actually have are appropriate to “the way things are.” 

Choosing our desires wisely 

Similarly, the Stoics did not advocate rooting out all our desires; rather, we are instructed to choose our desires wisely and realistically. When we focus our desires on things we can’t control—such as achieving fame and fortune--we set ourselves up for anxiety and disappointment. We find a similar sentiment expressed by the Jewish sage, Rav Eliyahu of Vilna, known as the Vilna Gaon (1720-97). He tells us, “Desires must be purified and idealized, not exterminated” (Baron, 1985). 

No obligation to suffer 

But aren’t there times when we should not accept “the way things are?” When there are terrible social injustices aren’t we obligated to change the status quo? Like Thich Nhat Hanh and other socially “activist” Buddhists, the Stoics would answer with a very clear and forceful “Yes!” 

A part of “the way things are” is our own set of values and aspirations. Our intention to make the world a better place is no less a part of reality than rocks, trees, or turtles. Our social values are no less real than the evils we seek to overturn. Thus, we have the right and even a responsibility—to try to change things for the better. But when we have exerted every effort in doing so, and failed, the Stoics say that we are not obligated to make ourselves miserable. 

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Ron Pies MD psychiatrist and educator, compares the Stoic thought with Buddhism and Judaism (JuBuSto), and finds parallels. This article is based on his book Three Petalled Rose.

 

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