Have you had the good fortune to read the innovative polymath Edward DeBono? One of his key ideas he called “Po.” 

Po means neither yes nor no. Neither advocacy nor opposition. It means to sit with an idea, a person, an experience, or a philosophy with earnest curiosity suspending judgement, postponing conclusive evaluation. With Po, we refrain from disambiguation, trying to settle the matter, deciding if we like or agree with something or not. Decisions, choices, preferences, evaluations can come later, but Po is a point of view that deserves time and dignity and can help us think clearer and make better decisions. 

As you read what follows I invite you to do so from a position of Po. 

Stoic literature teaches about the role of the individual in the larger world. For example, Epictetus famously declared “I am a citizen of the world”. Thus Stoicism is not a philosophy of personal withdrawal from worldly matters in order to mature spiritually. All of the seminal Stoic teachings suggest that the Stoic’s central aspiration of inclining toward virtue is not for mere personal elevation or private reward but for the common good. 

Still, for all of Stoic’s descriptions of the importance of communal and civic engagement, I observe a lot of students and practitioners of modern Stoicism approaching the philosophy as individuals trying to live the best possible life. Sometimes this expresses itself in communal engagement, but not necessarily. 

Many of us were originally attracted to Stoicism because it is a sensible, efficacious philosophy. Sincerely putting Stoic principles into action in daily life can result in immediate positive change. Many enthusiastic readers of the Stoics are drawn to the philosophy from an unease with the religious experiences they had growing up. They felt squeezed into parochialism. Or they realized they didn’t believe the tenets of their family’s religion, feel at home in its rituals, or honestly embrace its god. Stoicism, by comparison, looks attractive as it offers a coherent moral framework with which to navigate uncertainty and adversity that is free from fairytales, oppressive pie-ties, sanctimony, church hierarchies with clergy who disappoint or scandalize. Stoicism returns power to the individual to steer the rudder of their own ship. While not a religion per se, Stoicism addresses similar longings of the mind and heart. 

In order for modern Stoicism to win the wide attraction it deserves, I believe we need to examine its shortfalls and missing parts. Stoicism vs. organized religion is a false and unnecessary choice. It is quite possible to be guided by Stoic principles and to be a practicing member of an organized religion. Still, whether or not you are comfortable with or part of an organized religion, I believe modern Stoicism would benefit from observing what religion excels at and what Stoicism doesn’t. 

The modern Stoicism with which I’m familiar lacks what I would bluntly call “casseroles for cancer patients”. In other words, the institutionalized and ritualized structures for taking exquisite care of people. An individual Stoic may be inspired to do any number of worthy deeds in any given day that benefit other people. 

But churches, mosques, synagogues, and sanghas are the ones who give seniors a place to go and to matter. The community makes sure people aren’t lonely or isolated; the community looks in on the sick. 

Organized religions are on the front lines of organizing and participating in marches for human rights. They are the ones collecting the coats for the homeless during the cold months. They design and implement social justice projects. They serve the soup at the soup kitchens. They have schools to transmit their ethical principles to their children. They offer spaces within which to acknowledge wonder and sanctity. 

Organized religion gives people a place for celebrating life’s greatest joys and searing losses. And it provides templates for what to do — in community — across life’s vicissitudes. I believe these organized communities will always trump mere great ideas for self improvement found in books or heard on educated panels. 

Now stay “Po” with me here. I am not suggesting that we need to build Stoic-style churches or meeting halls or create Stoic Sunday schools, or, who knows, maybe we should? Po. Po. Po. 

Our current stage of modern Stoicism reminds me a little of the time when American Trancendentalist ideals were gaining traction or when the Ethical Culture Movement was founded and championed by Albert Einstein. 

Both of these movements were predicated on the centrality of morality in human life, but not on theology. Their adherents had the admirable and ambitious goal of ennobling individuals and society through wise principles that appealed to our rational natures. Ethical Culture still survives, but its sphere of influence is limited despite its estimable founders, current leaders, and noble aims. 

People will always be attracted to philosophy and religion, because they can make them feel better and feel safe and feel connected to something higher and worthier than their mere individual selves. 

Most of all, people seek deep connection, not only to worthy values and principles, but most importantly to other people in community. Let us challenge Stoicism to be an agent of those invaluable connections.

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Sharon Lebell is the author of The Art of Living and is a member of our Advisory Board.

 

 

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