1. The Stoic View of Life

2. Introduction

3. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire

4. Introduction Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens

5. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens

6. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens

7. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens Sources Sources

8. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens Sources Sources Cicero: de Finibus (On Ends) Cicero: de Finibus (On Ends)

9. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens Sources Sources Cicero: de Finibus (On Ends) Cicero: de Finibus (On Ends) Seneca: Moral Essays Seneca: Moral Essays

10. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens Sources Sources Cicero: de Finibus (On Ends) Cicero: de Finibus (On Ends) Seneca: Moral Essays Seneca: Moral Essays Epictetus: Enchiridion (Handbook) Epictetus: Enchiridion (Handbook)

11. Introduction A school of the Hellenistic period and the Roman Empire A school of the Hellenistic period and the Roman Empire Began with Zeno’s discourses in the ‘painted porch’ in Athens Began with Zeno’s discourses in the ‘painted porch’ in Athens Sources Sources Cicero: de Finibus (On Ends) Cicero: de Finibus (On Ends) Seneca: Moral Essays Seneca: Moral Essays Epictetus: Enchiridion (Handbook) Epictetus: Enchiridion (Handbook) Marcus Aurelius: Meditations Marcus Aurelius: Meditations

12. Background

13. Background An age of Empires An age of Empires

14. Background

15. Background

16. Background

17. Background

18. Background Irrelevance of cities for values Irrelevance of cities for values

19. Background An age of Empires An age of Empires Irrelevance of cities for values Irrelevance of cities for values Insignificance Insignificance

20. Background An age of Empires An age of Empires Irrelevance of cities for values Irrelevance of cities for values Insignificance Insignificance Fatalism? Fatalism?

21. Background New Schools of Thought New Schools of Thought

22. Background Sceptics- We can’t know anything Sceptics- We can’t know anything

23. Background New Schools of Thought New Schools of Thought Sceptics Sceptics Epicureans- Avoid pain Epicureans- Avoid pain

24. Background New Schools of Thought New Schools of Thought Sceptics Sceptics Epicureans Epicureans Cyrenaics- Seek pleasure Cyrenaics- Seek pleasure

25. Background New Schools of Thought New Schools of Thought Sceptics Sceptics Epicureans Epicureans Cyrenaics Cyrenaics Cynics- Act like a dog: be natural Cynics- Act like a dog: be natural

26. Background New Schools of Thought New Schools of Thought Sceptics Sceptics Epicureans Epicureans Cyrenaics Cyrenaics Cynics Cynics Stoics Stoics

27. Norms, Nature, and Law

28. To be a good thing is to be able to perform your proper function (ergon) well. To be a good thing is to be able to perform your proper function (ergon) well.

29. Norms, Nature, and Law To be a good thing is to be able to perform your proper function (ergon) well. To be a good thing is to be able to perform your proper function (ergon) well. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be.

30. Norms, Nature, and Law To be a good thing is to be able to perform your proper function (ergon) well. To be a good thing is to be able to perform your proper function (ergon) well. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. It is in the ‘nature’ of a thing. It is in the ‘nature’ of a thing.

31. Norms, Nature, and Law To be a good thing is to be able to perform your proper function (ergon) well. To be a good thing is to be able to perform your proper function (ergon) well. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. It is in the ‘nature’ of a thing. It is in the ‘nature’ of a thing. There is a ‘law’ that applies to the thing. There is a ‘law’ that applies to the thing.

32. Norms, Nature, and Law To be a good thing is to be able to perform your proper function (ergon) well. To be a good thing is to be able to perform your proper function (ergon) well. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. To have a ‘proper function’ is a normative claim: there is a way a thing ought to be. It is in the ‘nature’ of a thing. It is in the ‘nature’ of a thing. There is a ‘law’ that applies to the thing. There is a ‘law’ that applies to the thing. There is a Law of Nature that applies to the entire universe. There is a Law of Nature that applies to the entire universe.

33. Norms, Nature, and Law Everything that happens in the world is according to Nature Everything that happens in the world is according to Nature

34. Norms, Nature, and Law Everything that happens in the world is according to Nature Everything that happens in the world is according to Nature Welcome everything which happens, even if it seems harsh, because it contributes to the health of the universe and the well-faring and well- being of Zeus. For he would not have brought this on a man unless it had been advantageous to the whole

35. Norms, Nature, and Law Everything that happens in the world is according to Nature Everything that happens in the world is according to Nature Welcome everything which happens, even if it seems harsh, because it contributes to the health of the universe and the well-faring and well- being of Zeus. For he would not have brought this on a man unless it had been advantageous to the whole NB: Zeus = Lawgiver = Law = Nature NB: Zeus = Lawgiver = Law = Nature

36. Virtues and Values

37. Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature.

38. Virtues and Values Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Proper aim of Man is to perfect rationality and come into agreement with Nature. Proper aim of Man is to perfect rationality and come into agreement with Nature.

39. Virtues and Values Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Proper aim of Man is to perfect rationality and come into agreement with Nature. Proper aim of Man is to perfect rationality and come into agreement with Nature. There is a path to perfection There is a path to perfection

40. Virtues and Values Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Man is different from all other things in the world because Man is a rational animal. Man is able to act in accord with or contrary to Nature. Proper aim of Man is to perfect rationality and come into agreement with Nature. Proper aim of Man is to perfect rationality and come into agreement with Nature. There is a path to perfection There is a path to perfection oikeiôsis (affinity) evolves in step with perfection oikeiôsis (affinity) evolves in step with perfection

41. Virtues and Values Cicero Cicero We begin with a classification: the Stoics call “valuable” (this, I think, is the term we should use) whatever is either itself in accordance with nature, or brings about something that is. Worthy of selection, therefore, is whatever has sufficient importance to be worthy of value (value the Stoics call axia). On the other hand, they call “non- valuable” what is contrary to the above. The starting-point, therefore, is that things in accordance with nature are to be adopted for their own sake, and their contraries are likewise to be rejected.

42. Virtues and Values Cicero Cicero With this established, the initial “appropriate action” (this is what I call the Greek kathêkon) is to preserve oneself in one’s natural constitution. The next is to take what is in accordance with nature and reject its opposite. Once this method of selection (and likewise rejection) has been discovered, selection then goes hand in hand with appropriate action. Then such selection becomes continuous, and, finally, stable and in agreement with nature. At this point that which can truly be said to be good first appears and is recognized for what it is.

43. Virtues and Values Cicero Cicero A human being’s earliest concern is for what is in accordance with nature. But as soon as one has gained some understanding, or rather “conception” (what the Stoics call ennoia), and sees an order and as it were concordance in the things which one ought to do, one then values that concordance much more highly than those first objects of affection. Hence through learning and reason one concludes that this is the place to find the supreme human good, that good which is to be praised and sought on its own account. This good lies in what the Stoics call homologia. Let us use the term “consistency”, if you approve. Herein lies that good, namely moral action and morality itself, at which everything else ought to be directed. Though it is a later development, it is none the less the only thing to be sought in virtue of its own power and worth, whereas none of the primary objects of nature is to be sought on its own account.

44. Virtues and Values 5 Stages to perfection 5 Stages to perfection

45. Virtues and Values 5 Stages to perfection 5 Stages to perfection 1. Affinity to primary goods – food, etc.

46. Virtues and Values 5 Stages to perfection 5 Stages to perfection 1. Affinity to primary goods – food, etc. 2. Affinity to non-primary things like wealth.

47. Virtues and Values 5 Stages to perfection 5 Stages to perfection 1. Affinity to primary goods – food, etc. 2. Affinity to non-primary things like wealth. 3. ‘appropriate actions’ that are justifiable.

48. Virtues and Values 5 Stages to perfection 5 Stages to perfection 1. Affinity to primary goods – food, etc. 2. Affinity to non-primary things like wealth. 3. ‘appropriate actions’ that are justifiable. 4. A continuous use of reason.

49. Virtues and Values 5 Stages to perfection 5 Stages to perfection 1. Affinity to primary goods – food, etc. 2. Affinity to non-primary things like wealth. 3. ‘appropriate actions’ that are justifiable. 4. A continuous use of reason. 5. A complete and consistent understanding.

50. Virtues and Values Virtue is just what the person who has achieved the perfection of wisdom would do. Virtue is just what the person who has achieved the perfection of wisdom would do.

51. Virtues and Values Virtue is just what the person who has achieved the perfection of wisdom would do. Virtue is just what the person who has achieved the perfection of wisdom would do. Only Virtue is good. Only Virtue is good.

52. Virtues and Values Virtue is just what the person who has achieved the perfection of wisdom would do. Virtue is just what the person who has achieved the perfection of wisdom would do. Only Virtue is good. Only Virtue is good. Other things – health, etc. – are indifferent: only good or bad in relative terms. Other things – health, etc. – are indifferent: only good or bad in relative terms. Call them preferable or to-be-avoided.

53. Virtues and Values Virtue is just what the person who has achieved the perfection of wisdom would do. Virtue is just what the person who has achieved the perfection of wisdom would do. Only Virtue is good. Only Virtue is good. Other things – health, etc. – are only good or bad in relative terms. Other things – health, etc. – are only good or bad in relative terms. Call them preferable or to-be-avoided. Traditional virtues are required by Virtue. Traditional virtues are required by Virtue.

54. Virtues and Values Brotherhood of Man Brotherhood of Man

55. Virtues and Values Brotherhood of Man Brotherhood of Man oikeiôsis (affinity) expands to all oikeiôsis (affinity) expands to all

56. Virtues and Values Brotherhood of Man Brotherhood of Man oikeiôsis (affinity) expands to all oikeiôsis (affinity) expands to all Universal Law covers all equally Universal Law covers all equally

57. Virtues and Values Brotherhood of Man Brotherhood of Man oikeiôsis (affinity) expands to all oikeiôsis (affinity) expands to all Universal Law covers all equally Universal Law covers all equally The needs of the many outweigh the needs of the few

58. Criticisms

59. Criticisms Why not settle for the merely preferable since we can’t know what the Virtuous is? Why not settle for the merely preferable since we can’t know what the Virtuous is?

60. Criticisms Is this the eudaimonia we really want? Independent of the world? The virtuous man can be happy even while he’s on the rack. Is this the eudaimonia we really want? Independent of the world? The virtuous man can be happy even while he’s on the rack.

61. Passions

62. Passions Since the world is irrelevant to happiness passions should not be engaged by worldly happenings. Since the world is irrelevant to happiness passions should not be engaged by worldly happenings.

63. Passions