Stoicism

Stoicism is a school of Hellenistic philosophy founded by Zeno of Citium in Athens in the early 3rd century BCE. It is a philosophy of personal eudaemonic virtue ethics informed by its system of logic and its views on the natural world, asserting that the practice of virtue is both necessary and sufficient to achieve eudaimonia—flourishing by means of living an ethical life. The Stoics identified the path to eudaimonia with a life spent practicing the cardinal virtues and living in accordance with nature.

Zeno of Citium, the founder of Stoicism, in the Farnese collection, Naples – Photo by Paolo Monti, 1969
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Stoicism
Zeno of Citium, Epictetus, Seneca, and Marcus Aurelius
Background
Philosophy
  • Apatheia
  • Ekpyrosis
  • Katalepsis
  • Kathekon
  • Logos
  • Stoic logic
  • Stoic categories
  • Stoic passions
  • Stoic physics
  • Virtue ethics
Stoics
Stoic works
  • Discourses of Epictetus
  • Epistulae Morales ad Lucilium
  • Meditations
Similar positions
Contrary positions
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The Stoics are especially known for teaching that "virtue is the only good" for human beings, and those external things—such as health, wealth, and pleasure—are not good or bad in themselves (adiaphora) but have value as "material for virtue to act upon." Alongside Aristotelian ethics, the Stoic tradition forms one of the major founding approaches to virtue ethics.[1] The Stoics also held that certain destructive emotions resulted from errors of judgment, and they believed people should aim to maintain a will (called prohairesis) that is "in accordance with nature". Because of this, the Stoics thought the best indication of an individual's philosophy was not what a person said but how a person behaved.[2] To live a good life, one had to understand the rules of the natural order since they thought everything was rooted in nature.

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

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

Name

Origins

Stoicism was originally known as Zenonism, after the founder Zeno of Citium. However, this name was soon dropped, likely because the Stoics did not consider their founders to be perfectly wise and to avoid the risk of the philosophy becoming a cult of personality.[5]

The name Stoicism derives from the Stoa Poikile (Ancient Greek: ἡ ποικίλη στοά), or "painted porch", a colonnade decorated with mythic and historical battle scenes on the north side of the Agora in Athens where Zeno and his followers gathered to discuss their ideas.[6][7]

Sometimes Stoicism is therefore referred to as "The Stoa", or the philosophy of "The Porch".[5]

Modern usage

The word stoic commonly refers to someone who is indifferent to pain, pleasure, grief, or joy.[8] The modern usage as a "person who represses feelings or endures patiently" was first cited in 1579 as a noun and in 1596 as an adjective.[9] In contrast to the term Epicurean, the Stanford Encyclopedia of Philosophy's entry on Stoicism notes, "the sense of the English adjective 'stoical' is not utterly misleading with regard to its philosophical origins".[10]

Basic tenets

Philosophy does not promise to secure anything external for man, otherwise it would be admitting something that lies beyond its proper subject-matter. For as the material of the carpenter is wood, and that of statuary bronze, so the subject-matter of the art of living is each person's own life.

— Epictetus, Discourses 1.15.2, Robin Hard revised translation

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

Stoicism teaches the development of self-control and fortitude as a means of overcoming destructive emotions; the philosophy holds that becoming a clear and unbiased thinker allows one to understand the universal reason (logos). Stoicism's primary aspect involves improving the individual's ethical and moral well-being: "Virtue consists in a will that is in agreement with Nature".[11] This principle also applies to the realm of interpersonal relationships; "to be free from anger, envy, and jealousy",[12] and to accept even slaves as "equals of other men, because all men alike are products of nature".[13]

The Stoic ethic espouses a deterministic perspective; in regard to those who lack Stoic virtue, Cleanthes once opined that the wicked man is "like a dog tied to a cart, and compelled to go wherever it goes".[11] A Stoic of virtue, by contrast, would amend his will to suit the world and remain, in the words of Epictetus, "sick and yet happy, in peril and yet happy, dying and yet happy, in exile and happy, in disgrace and happy",[12] thus positing a "completely autonomous" individual will and at the same time a universe that is "a rigidly deterministic single whole". This viewpoint was later described as "Classical Pantheism" (and was adopted by Dutch philosopher Baruch Spinoza).[14]

History
Marcus AureliusEpictetusSeneca the YoungerPosidoniusChrysippusZeno of Citium
Antisthenes, founder of the Cynic school of philosophy

Beginning around 301 BCE, Zeno taught philosophy at the Stoa Poikile ("Painted Porch"), from which his philosophy got its name.[15] Unlike the other schools of philosophy, such as the Epicureans, Zeno chose to teach his philosophy in a public space, which was a colonnade overlooking the central gathering place of Athens, the Agora.

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

Bust of Seneca

Scholars usually divide the history of Stoicism into three phases:

  1. Early Stoa, from Zeno's founding to Antipater
  2. Middle Stoa, including Panaetius and Posidonius
  3. Late Stoa, including Musonius Rufus, Seneca, Epictetus, and Marcus Aurelius

No complete works survived from the first two phases of Stoicism. Only Roman texts from the Late Stoa survived.[16]

Stoicism became the foremost popular philosophy among the educated elite in the Hellenistic world and the Roman Empire[17] to the point where, in the words of Gilbert Murray, "nearly all the successors of Alexander [...] professed themselves Stoics".[18]

Logic

Propositional logic

Diodorus Cronus, who was one of Zeno's teachers, is considered the philosopher who first introduced and developed an approach to logic now known as propositional logic, which is based on statements or propositions, rather than terms, differing greatly from Aristotle's term logic. Later, Chrysippus developed a system that became known as Stoic logic and included a deductive system, Stoic Syllogistic, which was considered a rival to Aristotle's Syllogistic (see Syllogism). New interest in Stoic logic came in the 20th century, when important developments in logic were based on propositional logic. Susanne Bobzien wrote, "The many close similarities between Chrysippus's philosophical logic and that of Gottlob Frege are especially striking".[19]

Bobzien also notes that, "Chrysippus wrote over 300 books on logic, on virtually any topic logic today concerns itself with, including speech act theory, sentence analysis, singular and plural expressions, types of predicates, indexicals, existential propositions, sentential connectives, negations, disjunctions, conditionals, logical consequence, valid argument forms, theory of deduction, propositional logic, modal logic, tense logic, epistemic logic, logic of suppositions, logic of imperatives, ambiguity and logical paradoxes".[19]

Categories

The Stoics held that all beings (ὄντα)—though not all things (τινά)—are material.[20] Besides the existing beings they admitted four incorporeals (asomata): time, place, void, and sayable.[21] They were held to be just 'subsisting' while such a status was denied to universals.[22] Thus, they accepted Anaxagoras's idea (as did Aristotle) that if an object is hot, it is because some part of a universal heat body had entered the object. But, unlike Aristotle, they extended the idea to cover all accidents. Thus, if an object is red, it would be because some part of a universal red body had entered the object.

They held that there were four categories.

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

Make for yourself a definition or description of the thing which is presented to you, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell yourself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved. For nothing is so productive of elevation of mind as to be able to examine methodically and truly every object that is presented to you in life, and always to look at things so as to see at the same time what kind of universe this is, and what kind of use everything performs in it, and what value everything has with reference to the whole.

— Marcus Aurelius, Meditations, iii. 11

Stoics outlined what we have control over categories of our own action, thoughts and reaction. The opening paragraph of the Enchiridion states the categories as: "Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in a word, whatever are not our own actions." These suggest a space that is within our own control.

Epistemology

The Stoics propounded that knowledge can be attained through the use of reason. Truth can be distinguished from fallacy—even if, in practice, only an approximation can be made. According to the Stoics, the senses constantly receive sensations: pulsations that pass from objects through the senses to the mind, where they leave an impression in the imagination (phantasiai) (an impression arising from the mind was called a phantasma).[23]

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

Physics

According to the Stoics, the Universe is a material reasoning substance (logos),[24] known as God or Nature, which was divided into two classes: the active and the passive.[25] The passive substance is matter, which "lies sluggish, a substance ready for any use, but sure to remain unemployed if no one sets it in motion".[26] The active substance, which can be called Fate or Universal Reason (logos),[24] is an intelligent aether or primordial fire, which acts on the passive matter:

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

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

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

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

— Marcus Aurelius, Meditations, iv. 40

Individual souls are perishable by nature, and can be "transmuted and diffused, assuming a fiery nature by being received into the seminal reason ("logos spermatikos") of the Universe".[27] Since right Reason is the foundation of both humanity and the universe, it follows that the goal of life is to live according to Reason, that is, to live a life according to Nature.

Chrysippus

Stoic theology is a fatalistic and naturalistic pantheism: God is never fully transcendent but always immanent, and identified with Nature. Abrahamic religions personalize God as a world-creating entity, but Stoicism equates God with the totality of the universe; according to Stoic cosmology, which is very similar to the Hindu conception of existence, there is no absolute start to time, as it is considered infinite and cyclic. Similarly, space and the Universe have neither start nor end, rather they are cyclical. The current Universe is a phase in the present cycle, preceded by an infinite number of Universes, doomed to be destroyed ("ekpyrōsis", conflagration) and re-created again,[28] and to be followed by another infinite number of Universes. Stoicism considers all existence as cyclical, the cosmos as eternally self-creating and self-destroying (see also Eternal return).

Stoicism, just like Indian religions such as Hinduism, Buddhism, and Jainism, does not posit a beginning or end to the Universe.[29] According to the Stoics, the logos was the active reason[24] or anima mundi pervading and animating the entire Universe. It was conceived as material and is usually identified with God or Nature. The Stoics also referred to the seminal reason ("logos spermatikos"), or the law of generation in the Universe, which was the principle of the active reason working in inanimate matter. Humans, too, each possess a portion of the divine logos, which is the primordial Fire and reason that controls and sustains the Universe.[30]

The first philosophers to explicitly describe nominalist arguments were the Stoics, especially Chrysippus.[31][32]

Ethics

Ancient Stoics are often misunderstood because the terms they used pertained to different concepts than today. The word "stoic" has since come to mean "unemotional" or indifferent to pain because Stoic ethics taught freedom from "passion" by following "reason". The Stoics did not seek to extinguish emotions; rather, they sought to transform them by a resolute "askēsis", that enables a person to develop clear judgment and inner calm.[33] Logic, reflection, and focus were the methods of such self-discipline, temperance is split into self-control, discipline, and modesty.

Borrowing from the Cynics, the foundation of Stoic ethics is that good lies in the state of the soul itself; in wisdom and self-control. Stoic ethics stressed the rule: "Follow where reason leads". One must therefore strive to be free of the passions, bearing in mind that the ancient meaning of pathos (plural pathe) translated here as passion was "anguish" or "suffering",[34] that is, "passively" reacting to external events, which is somewhat different from the modern use of the word. Terms used in Stoicism related to pathos include propathos or instinctive reaction (e.g., turning pale and trembling when confronted by physical danger) and eupathos, which is the mark of the Stoic sage (sophos). The eupatheia are feelings that result from the correct judgment in the same way that passions result from incorrect judgment. The idea was to be free of suffering through apatheia (Greek: ἀπάθεια; literally, "without passion") or peace of mind,[35] where peace of mind was understood in the ancient sense—being objective or having "clear judgment" and the maintenance of equanimity in the face of life's highs and lows.

For the Stoics, reason meant using logic and understanding the processes of nature—the logos or universal reason, inherent in all things. According to reason and virtue, living according to reason and virtue is to live in harmony with the divine order of the universe, in recognition of the common reason and essential value of all people.

The four cardinal virtues (aretai) of Stoic philosophy is a classification derived from the teachings of Plato (Republic IV. 426–35):

  • Wisdom (Greek: φρόνησις "phronesis" or σοφία "sophia", Latin: prudentia or sapientia)
  • Courage (Greek: ανδρεία "andreia", Latin: fortitudo)
  • Justice (Greek: δικαιοσύνη "dikaiosyne", Latin: iustitia)
  • Temperance (Greek: σωφροσύνη "sophrosyne", Latin: temperantia)

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

The Stoics accepted that suicide was permissible for the wise person in circumstances that might prevent them from living a virtuous life.[36] Plutarch held that accepting life under tyranny would have compromised Cato's self-consistency (constantia) as a Stoic and impaired his freedom to make the honorable moral choices.[37] Suicide could be justified if one fell victim to severe pain or disease,[36] but otherwise suicide would usually be seen as a rejection of one's social duty.[38]

The doctrine of "things indifferent"

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

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

Spiritual exercise
Marcus Aurelius, the Stoic Roman emperor

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

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

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

Prior to Aurelius, Epictetus in his Discourses, distinguished between three types of act: judgment, desire, and inclination.[39] According to philosopher Pierre Hadot, Epictetus identifies these three acts with logic, physics and ethics respectively.[40] Hadot writes that in the Meditations, "Each maxim develops either one of these very characteristic topoi [i.e., acts], or two of them or three of them."[41]

Seamus Mac Suibhne has described the practices of spiritual exercises as influencing those of reflective practice.[42] Many parallels between Stoic spiritual exercises and modern cognitive behavioral therapy have been identified.[43]

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

Stoics commonly employ ‘The View from Above’, reflecting on society and otherness in guided visualization, aiming to gain a "bigger picture", to see ourselves in context relevant to others, to see others in the context of the world, to see ourselves in the context of the world to help determine our role and the importance of happenings.

Marcus Aurelius, Meditations, in Book 7.48 it is stated;

A fine reflection from Plato. One who would converse about human beings should look on all things earthly as though from some point far above, upon herds, armies, and agriculture, marriages and divorces, births and deaths, the clamour of law courts, deserted wastes, alien peoples of every kind, festivals, lamentations, and markets, this intermixture of everything and ordered combination of opposites.

Love and sexuality

Stoics considered sexuality an element within the law of nature that was not to be good or bad by itself, but condemned passionate desire as something to be avoided.[44][45][46] Early exponents differed significantly from late stoics in their view of romantic love and sexual relationships.[44][45]

Zeno advocated for a republic ruled by love and not by law, where marriage would be abolished, wives would be held in common, and eroticism would be practiced with both boys and girls with educative purposes, to develop virtue in the loved ones.[44][46] However, he didn't condemn marriage per se, considering it equally a natural occurrence.[44][45] He regarded same sex relationships positively, and maintained that wise men should "have carnal knowledge no less and no more of a favorite than of a non-favorite, nor of a female than of a male."[46][47] Zeno favored love over desire, clarifying that the ultimate goal of sexuality should be virtue and friendship.[45][46]

Among later stoics, Epictetus maintained homosexual and heterosexual sex as equivalent in this field,[47] and condemned only the kind of desire that led one to act against judgement.[45] However, contemporaneous positions generally advanced towards equating sexuality with passion, and although they were still not hostile to sexual relationships by themselves, they nonetheless believed those should be limited in order to retain self-control.[44][47] Musonius spoused the only natural kind of sex was that meant for procreation, defending a companionate form of marriage between man and woman,[44] and considered relationships solely undergone for pleasure or affection as unnatural.[45][47] This view was ultimately influential in other currents of thought.[45]

Social philosophy

A distinctive feature of Stoicism is its cosmopolitanism; according to the Stoics, all people are manifestations of the one universal spirit and should live in brotherly love and readily help one another. In the Discourses, Epictetus comments on man's relationship with the world: "Each human being is primarily a citizen of his own commonwealth; but he is also a member of the great city of gods and men, whereof the city political is only a copy."[48] This sentiment echoes that of Diogenes of Sinope, who said, "I am not an Athenian or a Corinthian, but a citizen of the world."[49]

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

In particular, they were noted for their urging of clemency toward slaves. Seneca in his Letter 47 exhorted, "Kindly remember that he whom you call your slave sprang from the same stock, is smiled upon by the same skies, and on equal terms with yourself breathes, lives, and dies."[50]

Influence on Christianity
Justus Lipsius, founder of Neostoicism

In St. Ambrose of Milan's Duties, "The voice is the voice of a Christian bishop, but the precepts are those of Zeno."[51][52] Regarding what he called "the Divine Spirit", Maxwell Staniforth wrote:

Cleanthes, wishing to give more explicit meaning to Zeno's 'creative fire', had been the first to hit upon the term pneuma, or 'spirit', to describe it. Like fire, this intelligent 'spirit' was imagined as a tenuous substance akin to a current of air or breath, but essentially possessing the quality of warmth; it was immanent in the universe as God, and in man as the soul and life-giving principle. Clearly, it is not a long step from this to the 'Holy Spirit' of Christian theology, the 'Lord and Giver of life', visibly manifested as tongues of fire at Pentecost and ever since associated—in the Christian as in the Stoic mind—with the ideas of vital fire and beneficient warmth.[53]

Regarding the Trinity, Staniforth wrote:

Again in the doctrine of the Trinity, the ecclesiastical conception of Father, Word, and Spirit finds its germ in the different Stoic names of the Divine Unity. Thus Seneca, writing of the supreme Power which shapes the universe, states, 'This Power we sometimes call the All-ruling God, sometimes the incorporeal Wisdom, sometimes the Holy Spirit, sometimes Destiny.' The Church had only to reject the last of these terms to arrive at its own acceptable definition of the Divine Nature; while the further assertion 'these three are One', which the modern mind finds paradoxical, was no more than commonplace to those familiar with Stoic notions.[53]

The apostle Paul met with Stoics during his stay in Athens, reported in Acts 17:16–18. In his letters, Paul reflected heavily from his knowledge of Stoic philosophy, using Stoic terms and metaphors to assist his new Gentile converts in their understanding of Christianity.[54] This is seen, for example, in 1 Corinthians 11, in which Paul enjoins the ordinance of headcovering with a cloth veil by appealing to nature in a reductio ad absurdum: "if there is something especially suitable about a woman’s head being covered, then she should be glad to wear a headcovering in addition to the long hair."[55] Stoic influence can also be seen in the works of St. Ambrose, Marcus Minucius Felix, and Tertullian.[56]

The Fathers of the Church regarded Stoicism as a "pagan philosophy";[57][58] nonetheless, early Christian writers employed some of the central philosophical concepts of Stoicism. Examples include the terms "logos", "virtue", "Spirit", and "conscience".[29] But the parallels go well beyond the sharing and borrowing of terminology. Both Stoicism and Christianity assert an inner freedom in the face of the external world, a belief in human kinship with Nature or God, a sense of the innate depravity—or "persistent evil"—of humankind,[29] and the futility and temporary nature of worldly possessions and attachments. Both encourage Ascesis with respect to the passions and inferior emotions, such as lust, and envy, so that the higher possibilities of one's humanity can be awakened and developed.

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

Middle and Roman Stoics taught that sex is just within marriage, for unitive and procreative purposes only.[59][60] This teaching is accepted by the Catholic Church to this day.[61]

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

Stoic philosophers
  • Zeno of Citium (332–262 BCE), founder of Stoicism and the Stoic Academy (Stoa) in Athens
  • Aristo of Chios (fl. 260 BCE), pupil of Zeno;
  • Herillus of Carthage (fl. 3rd century BCE)
  • Cleanthes (of Assos) (330–232 BCE), second head of Stoic Academy
  • Chrysippus (280–204 BCE), third head of the academy
  • Diogenes of Babylon (230–150 BCE)
  • Antipater of Tarsus (210–129 BCE)
  • Panaetius of Rhodes (185–109 BCE)
  • Posidonius of Apameia (c. 135–51 BCE)
  • Diodotus (c. 120–59 BCE), teacher of Cicero
  • Cato the Younger (94–46 BCE)
  • Seneca (4 BCE – 65 CE)
  • Gaius Musonius Rufus (1st century CE)
  • Rubellius Plautus (33–62 CE)
  • Publius Clodius Thrasea Paetus (1st century CE)
  • Lucius Annaeus Cornutus (1st century CE)
  • Epictetus (55–135 CE)
  • Hierocles (2nd century CE)
  • Marcus Aurelius (121–180 CE)

See also
  • 4 Maccabees
  • Definitions of philosophy
  • Deixis
  • Ecclesiastes
  • Ekpyrosis, palingenesis, apocatastasis
  • Ekpyrotic universe (cosmological theory)
  • Glossary of Stoic terms
  • Megarian school
  • Oikeiôsis
  • Paradoxa Stoicorum
  • Plank of Carneades
  • Sage (philosophy)
  • Stoic Opposition
  • Stoic passions
  • Stoicorum Veterum Fragmenta

References
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  22. Marcelo D. Boeri, The Stoics on Bodies and Incorporeals, The Review of Metaphysics, Vol. 54, No. 4 (Jun., 2001), pp. 723–52
  23. Diogenes Laërtius (2000). Lives of eminent philosophers. Cambridge, MA: Harvard University Press. VII.49
  24. Brenk, Frederick (January 2016). "Pagan Monotheism and Pagan Cult". "Theism" and Related Categories in the Study of Ancient Religions. SCS/AIA Annual Meeting. Vol. 75. Philadelphia: Society for Classical Studies (University of Pennsylvania). Archived from the original on 6 May 2017. Retrieved 14 October 2020. Historical authors generally refer to “the divine” (to theion) or “the supernatural” (to daimonion) rather than simply “God.” [...] The Stoics, believed in a God identifiable with the logos or hegemonikon (reason or leading principle) of the universe and downgraded the traditional gods, who even disappear during the conflagration (ekpyrosis). Yet, the Stoics apparently did not practice a cult to this God. Middle and Later Platonists, who spoke of a supreme God, in philosophical discourse, generally speak of this God, not the gods, as responsible for the creation and providence of the universe. They, too, however, do not seem to have directly practiced a religious cult to their God.
  25. Karamanolis, George E. (2013). "Free will and divine providence". The Philosophy of Early Christianity. Ancient Philosophies (1st ed.). New York and London: Routledge. p. 151. ISBN 978-1844655670.
  26. Seneca, Epistles, lxv. 2.
  27. Marcus Aurelius, Meditations, iv. 21.
  28. Michael Lapidge, Stoic Cosmology, in: John M. Rist, The Stoics, Cambridge University Press, 1978, pp. 182–83.
  29. Ferguson, Everett. Backgrounds of Early Christianity. 2003, p. 368.
  30. Tripolitis, A., Religions of the Hellenistic-Roman Age, pp. 37–38. Wm. B. Eerdmans Publishing.
  31. John Sellars, Stoicism, Routledge, 2014, pp. 84–85: "[Stoics] have often been presented as the first nominalists, rejecting the existence of universal concepts altogether. ... For Chrysippus there are no universal entities, whether they be conceived as substantial Platonic Forms or in some other manner.".
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  35. Seddon, Keith (2005). Epictetus' Handbook and the Tablet of Cebes. New York: Routledge. p. 217. ISBN 978-0415324519. OCLC 469313282.
  36. Don E. Marietta, (1998), Introduction to ancient philosophy, pp. 153–54. Sharpe
  37. Zadorojnyi, Alexei V. (2007). "Cato's suicide in Plutarch AV Zadorojnyi". The Classical Quarterly. 57 (1): 216–30. doi:10.1017/S0009838807000195. S2CID 170834913.
  38. William Braxton Irvine, (2009), A guide to the good life: the ancient art of Stoic joy, p. 200. Oxford University Press
  39. Davidson, A.I. (1995) Pierre Hadot and the Spiritual Phenomenon of Ancient Philosophy, in Philosophy as a Way of Life, Hadot, P. Oxford Blackwells, pp. 9–10
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  48. Epictetus, Discourses, ii. 5. 26
  49. Epictetus, Discourses, i. 9. 1
  50. Seneca, Moral letters to Lucilius, Letter 47: On master and slave, 10, circa AD 65.
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  54. Kee, Howard and Franklin W. Young, Understanding The New Testament, Englewood Cliffs, New Jersey, Prentice Hall, Inc. 1958, p. 208. ISBN 978-0139365911
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Further reading

Primary sources
  • A. A. Long and D. N. Sedley, The Hellenistic Philosophers Cambridge: Cambridge University Press, 1987.
  • Inwood, Brad & Gerson Lloyd P. (eds.) The Stoics Reader: Selected Writings and Testimonia Indianapolis: Hackett 2008.
  • Long, George Enchiridion by Epictetus, Prometheus Books, Reprint Edition, January 1955.
  • Gill C. Epictetus, The Discourses, Everyman 1995.
  • Irvine, William, A Guide to the Good Life: The Ancient Art of Stoic Joy (Oxford: Oxford University Press, 2008) ISBN 978-0195374612
  • Hadas, Moses (ed.), Essential Works of Stoicism, Bantam Books 1961.
  • Harvard University Press Epictetus Discourses Books 1 and 2, Loeb Classical Library Nr. 131, June 1925.
  • Harvard University Press Epictetus Discourses Books 3 and 4, Loeb Classical Library Nr. 218, June 1928.
  • Long, George, Discourses of Epictetus, Kessinger Publishing, January 2004.
  • Lucius Annaeus Seneca the Younger (transl. Robin Campbell), Letters from a Stoic: Epistulae Morales Ad Lucilium (1969, reprint 2004) ISBN 0140442103
  • Marcus Aurelius, Meditations, translated by Maxwell Staniforth; ISBN 0140441409, or translated by Gregory Hays; ISBN 0679642609. Also Available on wikisource translated by various translators
  • Oates, Whitney Jennings, The Stoic and Epicurean Philosophers, The Complete Extant Writings of Epicurus, Epictetus, Lucretius and Marcus Aurelius, Random House, 9th printing 1940.

Studies
  • Bakalis, Nikolaos, Handbook of Greek Philosophy: From Thales to the Stoics. Analysis and Fragments, Trafford Publishing, 2005, ISBN 1412048435
  • Becker, Lawrence C., A New Stoicism (Princeton: Princeton Univ. Press, 1998) ISBN 0691016607
  • Brennan, Tad, The Stoic Life (Oxford: Oxford University Press, 2005; paperback 2006)
  • Brooke, Christopher. Philosophic Pride: Stoicism and Political Thought from Lipsius to Rousseau (Princeton UP, 2012) excerpts
  • Hall, Ron, Secundum Naturam (According to Nature). Stoic Therapy, LLC, 2021.
  • Inwood, Brad (ed.), The Cambridge Companion to The Stoics (Cambridge: Cambridge University Press, 2003)
  • Lachs, John, Stoic Pragmatism (Indiana University Press, 2012) ISBN 0253223768
  • Long, A. A., Stoic Studies (Cambridge University Press, 1996; repr. University of California Press, 2001) ISBN 0520229746
  • Robertson, Donald, The Philosophy of Cognitive-Behavioral Therapy: Stoicism as Rational and Cognitive Psychotherapy (London: Karnac, 2010) ISBN 978-1855757561
  • Robertson, Donald, How to Think Like a Roman Emperor: The Stoic Philosophy of Marcus Aurelius. 'New York: St. Martin's Press, 2019.
  • Sellars, John, Stoicism (Berkeley: University of California Press, 2006) ISBN 1844650537
  • Stephens, William O., Stoic Ethics: Epictetus and Happiness as Freedom (London: Continuum, 2007) ISBN 0826496083
  • Strange, Steven (ed.), Stoicism: Traditions and Transformations (Cambridge: Cambridge Univ. Press, 2004) ISBN 0521827094
  • Zeller, Eduard; Reichel, Oswald J., The Stoics, Epicureans and Sceptics, Longmans, Green, and Co., 1892
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