A Basic Analysis on the Stoic Sphere of Influence

The Stoic Sphere of Influence stems from the philosophy of Stoicism. This diagram of the Sphere of Influence (designed by myself)outlines visually the relationship between "internals" and "externals" and the individual's control over each. To give a brief explanation, Stoicism seeks to define "externals" as objects and events outside of our own influence and control. These "externals" ultimately reside outside of ourselves and therefore are subject to their own function and direction. While we do retain a personal connection with some "externals" (such as our friends, family, co-workers, neighbors, etc.), they in the end remains outside our complete control due to their own individual make-up. Other "externals" beyond our human associates are even more remotely beyond our control (such as the sun, weather, lifetime wealth, lifelong health, etc.). What is more important to the Stoics is our implementation of our "internals"--namely or opinions and values. What we orient our opinions to shape more importantly our interaction with the "externals". How much value we invest into "externals" and to what degree physically and emotionally we are affected by "externals" is completely up to us. The Stoics, therefore, advocate that we analyze constantly how these "externals" affect us by analyzing our own thoughts. In doing so, the Stoics seek to ultimately motivate the individual to retain a more crafted understanding of the happenings of the world and where we should invest our personal position towards.

On the Good Nature of Humankind

‎"Our gift of humanity comes from the commonly overlooked majority of good people quietly living out their days by helping others and promoting a world of compassion, understanding, and love--asking nothing in return nor any recognition for doing so."

Short Book Review (A Guide to the Good Life: The Art of Stoic Joy--William B. Irvine)

I've actually read, ' A Guide to the Good Life: The Ancient Art of Stoic Joy' (William B. Irvine). The book itself is a rather resourceful option for anyone at all curious to understand some of the key most principles behind Stoicism. Professor Irvine, more than likely due to his professorship in Philosophy, delves into the concepts thoroughly with examples and anecdotes (some of which I found him tending to linger a bit long in length of explanation, but they are indeed thorough).
Irvine's introduction (or reintroduction in another sense) of Epictetus' teachings as well as the dissertations of works belonging to Seneca (who ironically wasn't considered a major figure of Stoic practice even by Romans of his contemporary period, actually gaining notoriety in the Renaissance period--even being canonized), all categorize effectively basic ideological adherences in Stoicism.
What actually fascinated me the most was Irvine's insight into Musonius Rufus, a truly prolific figure obscured and shrouded through history's pacing. Considered the "Roman Socrates", Musonius apparently "lived through example", providing in part the livelihood for practicing Stoics and by how one should engage oneself in the larger spectrum in the public and private realm. Before this book, I had never even heard of Musonius Rufus.
Marcus Aurelius' qualities of leadership and abdication of virtuosity are the key factors Irvine focuses on. What has always been a profound notion to reflect upon for me is the scale of challenges, hardships, and overall scale of duty Marcus had to undergo--plagues, invasions, economic turmoil, etc.--during his reign in contrast to any minor "hardships" and "troubles" I have ever dealt with. Truly, I have nothing even remotely similar to complain over in any sense when placed against such a reality!
Overall, the book is definite recommendation for anyone (regardless if a Stoic or not) to read in order to become more knowledgeable of Stoicism in practice as well as understanding what principle concepts in Stoicism continue to render themselves into our daily perceptions of reality.

On the Wisdom of Epictetus

Discerning over the Wisdom of Epictetus, one of the major influences in the life of Marcus Aurelius.

"It is impossible to begin to learn that which one thinks one already knows."
-The concept of already "knowing without actually knowing" is what I would say is to Epictetus: Ignorance in itself.
When one perceives to have fully grasped and understood something new or foreign to their own experiences, one can only assume something, and that assumption is based more on a superficial understanding than anything intensive.
Our thoughts and opinions are what hold this prospect the most often, since we tend to make judgement on our external elements (people, objects, events, etc.) without really understanding their natural complexity and by what reason its manifestation was brought about.



"It takes more than just a good looking body. You've got to have the heart and soul to go with it."
-Perception of strength in body over strength in mind. It can be correlated to the "Paper Mache Model", which can be shaped and formed to be very appealing ascetically externally while remaining hollow and baring little of any substance internally.
Physical prowess and superiority is often seen as what makes a person "strong", but I would argue that Epictetus (as well of many of his contemporaries before and after him) would mark this as trivially unsound reasoning, since true "strength" would be attributed more to the person's own moral and ethical character.
Epictetus is quoted as referring to the body as a corpse, merely a vessel that harbors a "burdened soul"; and he writes of one's ability to truly living a fulfilled life (virtuous and just) being able to be accomplished only after we have disregarded the body as the main focus of our attempts to understand Nature in a much larger context.



"It's not what happens to you, but how you react to it that matters."
-Many people find themselves overwhelmed and distraught over the events and scenarios that occur in their lives, and it is this personal disharmony that stems outward onto a much larger social scale that brings about some of the problems pertaining to society.
Through our examination of our emotional state, Epictetus made note of our ability to be less inclined to act impulsively and irrationally, which can lead people to "act in the form of an animal" and against their usual nature.
Like many of the other figures of Stoicism put forward, our external influences exist as they are, and that any fate that can befall one person can befall another person neutrally; the concept of an external experience as "good" or "bad" is based solely on our judgement of it to be so.
The individual who achieves general tranquility within Nature is one who takes all events and experiences as they are and all views obstacles as essential aspects of developing character and truly living a full life instead of hindrances.

On the Value of Concerning over Wealth in Personal and Monetary Matters

There is something very fleeting to the nature of material possessiveness that permeates much of the inhabitants of the modern world, and this is not simply in the sense of quality or quantity; it is more of how in the long run what was once seemingly great in value (in terms of currency and personal value) all fall into obscurity.

Time renders all things subjective to its procession.

So much of what generalizes "personal ambition" in many of the minds in first world societies is that of obtaining and withholding more and more material goods, which in turn is perceived to promote more freedom in an individual or group of individuals to allow true happiness to manifest in their lives.

"The more, the merrier."

This conception of "quantitative happiness" does not only, however, pertain to only those with wealth. It pertains as well to those with little in their possession, individuals who strive to live simply without such luxuries. Rather more, they would seek to be content with what they have and desire nothing more to complicate their lives. In a sense, they would find serenity at its most prominent when they are in control of what personal objects and how they are conceptually unchecked by anything that would create disharmony within themselves.

"Less is more."

Yet, even though both ideologies promise some principle formula for obtaining happiness, the question raised to both prospects remains:

Does either lifestyle truly coincide with the notion of the individual's happiness as a contribution and replication of that same happiness to the whole of society?

And if one in fact does so, by what source does this perception of happiness stem from, and how does the nature of either lifestyle allow it to be discerned near universally as a logically deduced good?

In what can be understood of either notion, the individual is inherent to the equation, but the end means allot to a much wider social scale. If in all, this should be always kept in thought as we mediate through this ebb and flow of "wealth" both in the sense of personal(self ambition) and monetary(possessions material and immaterial), honing ourselves to direct our actions rationally if we wish to shape our world to function rightly and with good president.

On Being Steadfast through Tranquility

"While you are the object being thrown against the rocks, caught at the mercy of the torrent sway of wave and force, I am the rock."

On the Future

"The Future is never a period, but a question mark."