Stoicism (Greek Στωικισμός) is a school of Hellenistic philosophy founded in Athens by Zeno of Citium in the early 3rd century BC. The Stoics taught that destructive emotions resulted from errors in judgment, and that a sage, or person of "moral and intellectual perfection," would not suffer such emotions.[1]
Stoics were concerned with the active relationship between cosmic determinism and human freedom, and the belief that it is virtuous to maintain a will (called prohairesis) that is in accord with nature. Because of this, the Stoics presented their philosophy as a way of life, and they thought that the best indication of an individual's philosophy was not what a person said but how he behaved.[2]
Later Stoics, such as Seneca and Epictetus, emphasized that because "virtue is sufficient for happiness," a sage was immune to misfortune. This belief is similar to the meaning of the phrase "stoic calm", though the phrase does not include the "radical ethical" Stoic views that only a sage can be considered truly free, and that all moral corruptions are equally vicious.[1]
From its founding, Stoic doctrine was popular with a following throughout Greece and the Roman Empire, including the Emperor Marcus Aurelius, until the closing of all philosophy schools in 529 AD by order of the Emperor Justinian I, who perceived their pagan character as being at odds with the Christian faith.[3][4]
| “ |
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[5]
|
The Stoics provided a unified account of the world, consisting of formal logic, non-dualistic 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). A primary aspect of Stoicism involves improving the individual’s ethical and moral well-being: "Virtue consists in a will that is in agreement with Nature."[6] This principle also applies to the realm of interpersonal relationships; "to be free from anger, envy, and jealousy,"[7] and to accept even slaves as "equals of other men, because all men alike are products of nature."[8]
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."[6] 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,"[7] thus positing a "completely autonomous" individual will, and at the same time a universe that is "a rigidly deterministic single whole."
Stoicism became the foremost popular philosophy among the educated elite in the Hellenistic world and the Roman Empire,[9] to the point where, in the words of Gilbert Murray "nearly all the successors of Alexander [...] professed themselves Stoics."[10]
Antisthenes, founder of the Cynic school of philosophy
Beginning at around 301 BC, Zeno taught philosophy at the Stoa Poikile (i.e., "the painted porch"), from which his philosophy got its name.[11] 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 the molding of 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.
Scholars usually divide the history of Stoicism into three phases:
As A. A. Long states, no complete work by any Stoic philosopher survives from the first two phases of Stoicism. Only Roman texts from the Late Stoa survive.[12]
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. This is an approach to logic based on statements or propositions, rather than terms, making it very different from Aristotle's term logic. Later, Chrysippus developed this approach to logic into a system that became known as Stoic logic and included a deductive system (Stoic Syllogistic) which was considered a rival to Aristotle's Syllogistic. 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' philosophical logic and that of Gottlob Frege are especially striking."[13]
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."[14]
The Stoics held that all being (ὄντα) -- though not all things (τινά) -- is corporeal. They accepted the distinction between concrete bodies and abstract ones, but rejected Aristotle's belief that purely incorporeal being exists. Thus, they accepted Anaxagoras' 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.
- substance (ὑποκείμενον)
- The primary matter, formless substance, (ousia) that things are made of
- 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
- somehow disposed (πως ἔχον)
- Particular characteristics, not present within the object, such as size, shape, action, and posture
- 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
The Stoics believed 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 (phantasia). (An impression arising from the mind was called a phantasma.)[15]
The mind has the ability to judge (sunkatathesis)—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 only achieve varying degrees of hesitant approval, which can be labeled belief or opinion (doxa). It is only through reason that we achieve 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.
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.
Main article:
Stoic physicsAccording to the Stoics, the universe is a material, reasoning substance, known as God or Nature, which the Stoics divided into two classes, the active and the passive. 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."[16] The active substance, which can be called Fate, or Universal Reason (Logos), 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.
Everything is subject to the laws of Fate, for the Universe acts only according to its own nature, and the nature of the passive matter it governs. The souls of people 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."[17] 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.
The ancient Stoics are often misunderstood because the terms they used pertained to different concepts in the past than they do today. The word 'stoic' has 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.[18] Logic, reflection, and concentration were the methods of such self-discipline.
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 'passion' was "anguish" or "suffering",[19] that is, "passively" reacting to external events—somewhat different from the modern use of the word. A distinction was made between pathos (plural pathe) which is normally translated as passion, 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 correct judgment in the same way as passions result from incorrect judgment.
The idea was to be free of suffering through apatheia (Greek: ἀπάθεια) or peace of mind (literally, 'without passion'),[20] 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 not only using logic, but also understanding the processes of nature—the logos, or universal reason, inherent in all things. Living according to reason and virtue, they held, 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 of the Stoic philosophy are wisdom (Sophia), courage (Andreia), justice (Dikaiosyne), and temperance (Sophrosyne), a classification derived from the teachings of Plato.
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 kindness. 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.[21] 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.[22] Suicide could be justified if one fell victim to severe pain or disease,[21] but otherwise suicide would usually be seen as a rejection of one's social duty.[23]
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 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 kathekon and ἁμαρτήματα hamartemata, respectively "convenient actions," or actions in accordance with nature, and 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 and Sceptics. The conception of things indifferent is, according to Kant, extra-moral[citation needed]. The doctrine of things indifferent was revived during the Renaissance by Philip Melanchthon.
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 askesis, see asceticism). Stoic philosophical and spiritual practices included logic, Socratic dialog and self-dialog, contemplation of death, training attention to remain in the present moment (similar to some forms of Eastern meditation), daily reflection on everyday problems and possible solutions, hypomnemata, and so on. 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, part 1:
Say to yourself in the early morning: I shall meet today ungrateful, violent, treacherous, envious, uncharitable men. All of these things have come upon them through 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 topoi: judgment, desire and inclination.[24] According to French philosopher Pierre Hadot, Epictetus identifies these three acts with logic, physics and ethics respectively.[25] Hadot writes that in the Meditations "Each maxim develops either one of these very characteristic topoi, or two of them or three of them."[26]
The practices of spiritual exercises have been described as influencing those of reflective practice by Seamus Mac Suibhne .[27] Parallels between Stoic spiritual exercises and modern cognitive-behavioral therapy have been detailed at length in Robertson's The Philosophy of Cognitive-Behavioral Therapy.[28]
A distinctive feature of Stoicism is its cosmopolitanism: All people are manifestations of the one universal spirit and should, according to the Stoics, 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, where of the city political is only a copy."[29] This sentiment echoes that of Diogenes of Sinope, who said "I am not an Athenian or a Corinthian, but a citizen of the world."[30]
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 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."[31]
The major difference between the two philosophies is Stoicism's pantheism where God is never fully transcendent but always immanent. God as the world-creating entity is personalized in Christian thought, but Stoicism equates God with the totality of the universe; the Stoic idea that all being is corporeal was deeply contrary to Christianity. Also, Stoicism, unlike Christianity, does not posit a beginning or end to the universe, nor does it assert that the individual continues to exist beyond death.[32]
Stoicism was later regarded by the Fathers of the Church as a 'pagan philosophy',[3][4] nonetheless, some of the central philosophical concepts of Stoicism were employed by the early Christian writers. Examples include the terms "logos", "virtue", "Spirit", and "conscience".[32] But the parallels go well beyond the sharing (or 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), and a sense of the innate depravity—or "persistent evil"—of humankind[32] as well as the futility and temporarity of worldly possessions and attachments. Both encourage Ascesis with respect to the passions and inferior emotions (viz. lust, envy and anger) so that the higher possibilities of one's humanity can be awakened and developed.
Stoic writings such as the Meditations of Marcus Aurelius have been highly regarded by many Christians throughout the centuries. The Stoic ideal of dispassion is accepted to this day as the perfect moral state by the Eastern Orthodox. St. Ambrose of Milan was known for applying Stoic philosophy to his theology.
The word "stoic" commonly refers to someone indifferent to pain, pleasure, grief, or joy. The modern usage as "person who represses feelings or endures patiently" was first cited in 1579 as a noun, and 1596 as an adjective.[33] 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."[34]
Below are some quotations from major Stoic philosophers, selected to illustrate common Stoic beliefs:
Epictetus:
- "Freedom is secured not by the fulfilling of men's desires, but by the removal of desire." (iv.1.175)
- "Where is the good? In the will. Where is the evil? In the will. Where is neither of them? In those things that are independent of the will." (ii.16.1)
- "Man is disturbed not by things, but by the views he takes of them." (Ench. 5)
- "If, therefore, any be unhappy, let him remember that he is unhappy by reason of himself alone." (iii.24.2)
- "I am formed by nature for my own good: I am not formed for my own evil." (iii.24.83)
- "Permit nothing to cleave to you that is not your own; nothing to grow to you that may give you agony when it is torn away." (iv.1.112)
Marcus Aurelius:
- "Get rid of the judgment, get rid of the 'I am hurt,' you are rid of the hurt itself." (viii.40)
- "Everything is right for me that is right for you, O Universe. Nothing for me is too early or too late that comes in due time for you. Everything is fruit to me that your seasons bring, O Nature. From you are all things, in you are all things, to you all things return." (iv.23)
- "If you work at that which is before you, following right reason seriously, vigorously, calmly, without allowing anything else to distract you, but keeping your divine part pure, as if you were bound to give it back immediately; if you hold to this, expecting nothing, but satisfied to live now according to nature, speaking heroic truth in every word that you utter, you will live happy. And there is no man able to prevent this." (iii.12)
- "How ridiculous and how strange to be surprised at anything that happens in life!" (xii.13)
- "Outward things cannot touch the soul, not in the least degree; nor have they admission to the soul, nor can they turn or move the soul; but the soul turns and moves itself alone." (v 19)
- "Because your own strength is unequal to the task, do not assume that it is beyond the powers of man; but if anything is within the powers and province of man, believe that it is within your own compass also" (vi.19)
- "Or is it your reputation that's bothering you? But look at how soon we're all forgotten. The abyss of endless time that swallows it all. The emptiness of those applauding hands." (iv.3)
Seneca the Younger:
- "The point is, not how long you live, but how nobly you live." (Ep. 101.15)
- "That which Fortune has not given, she cannot take away." (Ep. 59.18)
- "Let Nature deal with matter, which is her own, as she pleases; let us be cheerful and brave in the face of everything, reflecting that it is nothing of our own that perishes." (De Provid. v.8)
- "Virtue is nothing else than right reason." (Ep. 66.32)
- ^ a b Stoicism, Stanford Encyclopedia of Philosophy.
- ^ John Sellars. Stoicism, p. 32.
- ^ a b Agathias. Histories, 2.31.
- ^ a b David, Sedley (1998). "Ancient philosophy". In E. Craig. Routledge Encyclopedia of Philosophy. http://www.rep.routledge.com/article/A130. Retrieved 2008-10-18.
- ^ Epictetus, Discourses 1.15.2, Robin Hard revised translation.
- ^ a b Russell, Bertrand. A History of Western Philosophy, p. 254
- ^ a b Russell, Bertrand. A History of Western Philosophy, p. 264
- ^ Russell, Bertrand. A History of Western Philosophy, p. 253.
- ^ Amos, H. (1982). These Were the Greeks. Chester Springs: Dufour Editions. ISBN 978-0-8023-1275-4. OCLC 9048254.
- ^ Gilbert Murray, The Stoic Philosophy (1915), p.25. In Bertrand Russell, A History of Western Philosophy (1946).
- ^ Becker, Lawrence (2003). A History of Western Ethics. New York: Routledge. p. 27. ISBN 978-0-415-96825-6.
- ^ A.A.Long, Hellenistic Philosophy, p.115.
- ^ [1] Stanford Encyclopedia of Philosophy: Susanne Bobzien, Ancient Logic
- ^ [2] Stanford Encyclopedia of Philosophy: Susanne Bobzien, Ancient Logic
- ^ Diogenes Laërtius (2000). Lives of eminent philosophers. Cambridge, MA: Harvard University Press. VII.49
- ^ Seneca, Epistles, lxv. 2.
- ^ Marcus Aurelius, Meditations, iv. 21.
- ^ Graver, Margaret (2009). Stoicism and Emotion. Chicago: University of Chicago Press. ISBN 978-0-226-30558-5. OCLC 430497127.
- ^ "Passion". Merriam-Webster. Encyclopædia Britannica. http://www.merriam-webster.com/dictionary/passion. Retrieved January 29, 2011.
- ^ Seddon, Keith (2005). Epictetus' Handbook and the Tablet of Cebes. New York: Routledge. p. 217. ISBN 978-0-415-32451-9. OCLC 469313282.
- ^ a b Don E. Marietta, (1998), Introduction to ancient philosophy, pages 153-4. Sharpe
- ^ Cato's suicide in Plutarch AV Zadorojnyi. The Classical Quarterly. 2007. http://journals.cambridge.org/abstract_S0009838807000195
- ^ William Braxton Irvine, (2009), A guide to the good life: the ancient art of Stoic joy, page 200. Oxford University Press
- ^ Davidson, A.I. (1995) Pierre Hadot and the Spiritual Phenomenon of Ancient Philosophy, in Philosophy as a Way of Life, Hadot, P. Oxford Blackwells pp9-10
- ^ Hadot, P. (1992) La Citadelle intérieure. Introduction aux Pensées de Marc Aurèle. Paris, Fayard, pp106-115
- ^ Hadot, P (1987) Exercices spirituels et philosophie antique. Paris, 2nd edn, p135.
- ^ Mac Suibhne, S. (2009). "'Wrestle to be the man philosophy wished to make you': Marcus Aurelius, reflective practitioner". Reflective Practice 10 (4): 429–436. DOI:10.1080/14623940903138266.
- ^ Robertson, D (2010). The Philosophy of Cognitive-Behavioral Therapy: Stoicism as Rational and Cognitive Psychotherapy. London: Karnac. ISBN 978-1-85575-756-1. http://books.google.co.uk/books?id=XsOFyJaR5vEC&lpg.
- ^ Epictetus, Discourses, ii. 5. 26
- ^ Epictetus, Discourses, i. 9. 1
- ^ Seneca, Moral letters to Lucilius, Letter 47: On master and slave, 10, circa 65 AD.
- ^ a b c Ferguson, Everett. Backgrounds of Early Christianity. 2003, page 368.
- ^ Harper, Douglas (November 2001). "Online Etymology Dictionary — Stoic". http://www.etymonline.com/index.php?term=stoic. Retrieved 2006-09-02.
- ^ Baltzly, Dirk (2004-12-13). "Stanford Encyclopedia of Philosophy — Stoicism". http://plato.stanford.edu/entries/stoicism/. Retrieved 2006-09-02.
- 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.
- Hadas, Moses (ed.), Essential Works of Stoicism (1961: Bantam)
- 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 0-14-044210-3
- Marcus Aurelius Antoninus, Meditations, translated by Maxwell Staniforth; ISBN 0-14-044140-9, or translated by Gregory Hays; ISBN 0-679-64260-9.
- Oates, Whitney Jennings, The Stoic and Epicurean philosophers, The Complete Extant Writings of Epicurus, Epictetus, Lucretius and Marcus Aurelius, Random House, 9th printing 1940.
- Bakalis, Nikolaos, Handbook of Greek Philosophy: From Thales to the Stoics. Analysis and Fragments, Trafford Publishing, May 2005, ISBN 1-4120-4843-5
- Becker, Lawrence C., A New Stoicism (Princeton: Princeton Univ. Press, 1998) ISBN 0-691-01660-7
- 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
- Inwood, Brad (ed.), The Cambridge Companion to The Stoics (Cambridge: Cambridge University Press, 2003)
- Irvine, William, A Guide to the Good Life: The Ancient Art of Stoic Joy (Oxford: Oxford University Press, 2008) ISBN 978-0-19-537461-2
- Long, A. A., Stoic Studies (Cambridge University Press, 1996; repr. University of California Press, 2001) ISBN 0-520-22974-6
- Robertson, Donald, The Philosophy of Cognitive-Behavioral Therapy: Stoicism as Rational and Cognitive Psychotherapy (London: Karnac, 2010) ISBN 978-1-85575-756-1
- Sellars, John, Stoicism (Berkeley: University of California Press, 2006) ISBN 1-84465-053-7
- Stephens. William O., Stoic Ethics: Epictetus and Happiness as Freedom (London: Continuum, 2007) ISBN 0-8264-9608-3
- Strange, Steven (ed.), Stoicism: Traditions and Transformations (Cambridge: Cambridge Univ. Press, 2004) ISBN 0-521-82709-4
- Zeller, Eduard; Reichel, Oswald J., The Stoics, Epicureans and Sceptics, Longmans, Green, and Co., 1892
