The Stoics teach individuals to be prepared for worst-case scenarios: rehearse disaster and tragedy in order to reduce fear. A pandemic is a time to be Stoic. What are basic Stoic techniques for mitigating anxiety? The Stoics argue that... more
The Stoics teach individuals to be prepared for worst-case scenarios: rehearse disaster and tragedy in order to reduce fear. A pandemic is a time to be Stoic. What are basic Stoic techniques for mitigating anxiety? The Stoics argue that people are interpreters of experience at the most basic level of perception: control begins by monitoring attention to the impressions to which one gives assent. They also teach that one should “pre-rehearse” what they call the “bads” in life, so one is not caught off guard by misfortune or accident. They also counsel “mental reservation,” a kind of hedging of bets, so that, again, one is mentally prepared if things don’t work out. Finally, they offer techniques for focusing on process, and not just outcomes. These techniques have application today—for a hospital worker fighting a novel disease with scarce resources and inadequate protection, or a firefighter unable to rescue children trapped in a burning home.
Research Interests: Psychology and Misfortune
What emotions are appropriate for a Stoic? Is being peeved, saddened, or angry appropriate for a Stoic? Or should a Stoic just take it all in stride, be calm, and carry on? In short, do Stoics have emotional skin in the game? If yes, what... more
What emotions are appropriate for a Stoic? Is being peeved, saddened, or angry appropriate for a Stoic? Or should a Stoic just take it all in stride, be calm, and carry on? In short, do Stoics have emotional skin in the game? If yes, what kinds of emotions? The Stoics posit three layers of emotional experience—ordinary emotions that are forms of desire, fear, pain, and pleasure; good emotions aimed at virtue and the avoidance of vice; and pre-emotions or bodily agitations—like blushing, turning pale in fright, sudden tears or trembling. Many ordinary emotions can be controlled. Seneca famously takes up the case of anger. But does he leave adequate room for anger that can be harnessed for good without either ravaging its possessor or fixing on futile fantasies of restitution through payback? What of grief? And how does one manage emotions? Emotions are beliefs, on the Stoic view. Managing emotions involves a kind of cognitive therapy.
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Soldiers survive their wounds in today’s war at rates remarkably higher than ever before.1 But some wounds still go uncounted, though suffered no less, and these are often moral wounds.2 Soldiers routinely battle these wounds, often all... more
Soldiers survive their wounds in today’s war at rates remarkably higher than ever before.1 But some wounds still go uncounted, though suffered no less, and these are often moral wounds.2 Soldiers routinely battle these wounds, often all too privately, through punishing feelings of guilt and self-censure. If there is any victory to be found in these battles, it is not just in relief, but in clarity about one’s moral responsibility in war, especially when luck is among the factors.
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Through Ryan Holiday and Tim Ferriss, the idea of Stoicism as a lifehack has gone viral, with entrepreneurs and billionaires, personal trainers and coaches, programmers and educators all turning to Stoicism for lifehacks for resetting... more
Through Ryan Holiday and Tim Ferriss, the idea of Stoicism as a lifehack has gone viral, with entrepreneurs and billionaires, personal trainers and coaches, programmers and educators all turning to Stoicism for lifehacks for resetting values and quieting stress. But lifehacks are often about the individual—the individual’s fears and anxieties, shortcuts for managing his or her life better. Yet from Socrates onward, ancient virtue was never just about the individual and her equanimity, but about others and one’s generous and just treatment of them. This lesson shows that Stoic lifehacks include proactive techniques for taking stock of blind habits and impulsive reactions that feed implicit bias and wrongheaded values. Stoicism offers techniques for mobilizing attention when cognitive errors and biases, products of “thinking fast,” to use psychologist Daniel Kahneman’s term, put individuals at risk of being manipulated by irrational fears and bias that undermine their ability to think beyond the self.
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Research Interests: Psychology and Friendship
According to traditional interpretations, the habituation of character is a mechanical process that chronologically precedes more reflective and cognitive moral development. I challenge this view, arguing that habituation is primarily a... more
According to traditional interpretations, the habituation of character is a mechanical process that chronologically precedes more reflective and cognitive moral development. I challenge this view, arguing that habituation is primarily a form of critical practice dependent on cognitive capacities of choice, perception, and deliberation. We are not children and then, at once, at the age of majority, reflective adults. Rather, as children we are gradually and incrementally, in the process of becoming reflective adults. A developmental account of this sort is requisite if we are to understand Aristotle's claim that the person of good character is at once the person of practical wisdom.
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If the Stoics teach that real freedom is inner, do they then condone enslavement? The Stoics never challenge the institution of slavery. In the current “cancel culture” with monuments of oppression toppling, why consort with ancient... more
If the Stoics teach that real freedom is inner, do they then condone enslavement? The Stoics never challenge the institution of slavery. In the current “cancel culture” with monuments of oppression toppling, why consort with ancient philosophers who not only condoned enslavement, but celebrated inner freedom as the most noble kind of liberation? Seneca grapples with the issue, but his principle of humane treatment of enslaved persons is driven more by expediency than social conscience. Stoicism is a way to endure and cultivate inner virtue when tight control from outside threatens your very being. It was a philosophy suited for the times. It again feels like a philosophy for the times. There is much to learn from the ancients. But there are also mistakes to avoid, including a retreat inward that runs from the full promise of humanity and true moral and social progress.
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Why is Stoicism the new Zen of the West now? In part, the need for finding calm is ever pressing. In the tech world, work weeks can be manic, the lead-up to new funding rounds even tougher, and the pressure to design products that are... more
Why is Stoicism the new Zen of the West now? In part, the need for finding calm is ever pressing. In the tech world, work weeks can be manic, the lead-up to new funding rounds even tougher, and the pressure to design products that are both user-friendly and examples of smart engineering leads to stress and burnout. Stoicism offers lifehacks for detoxing from anxiety and stress. For the alt-right, it has the additional badge of being a philosophy of “dead white men.” The Covid-19 pandemic added a new layer of anxiety as people faced stresses from social isolation, job losses, massive death, and basic fear. The pandemic made clear that people need ways of preparing themselves, emotionally and psychologically, for worst-case scenarios. Individuals are hungry for ways of dialing down anxiety and tempering despair. Stoicism is an uncanny mix of a philosophy of empowerment and a philosophy of accepting what lies beyond full human control with equanimity. The book distills lessons for modern resilience with concrete meditation guides for the art of living well.
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Research Interests: Philosophy and Routledge
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little he really has to say about the Thaetetus was said already in his second book. At the root of Klein's eccentric interpretation of the Theaetetus is his erroneous contention that knowledge is dealt with thematically in the... more
little he really has to say about the Thaetetus was said already in his second book. At the root of Klein's eccentric interpretation of the Theaetetus is his erroneous contention that knowledge is dealt with thematically in the Sophist. In Klein's treatment of the Statesman he makes much of the faultiness that crops up constantly in the divisions aimed at revealing the statesman (see pages 147, 16o, 161, t63, 17t, 172, t74, 191, esp. t61 and t72 ). He thinks this accords with the subject matter, the statesman, since statesmen seem to be so seriously faulty in their activities and most burdensome to men on account of it. Presumably the faults of the practicing statesman would be eliminated by a truly knowledgeable statesman, that is, a statesman who had the dialectical knowledge of the philosopher. It is Klein's major point in his discussion that the true king must have such knowledge, but he hardly argues for this conclusion. Whatever argument is to be found is on pages 176-77 (for confirmation o f this see p. 2oo); here he merely suggests that because the Stranger and young Socrates are becoming more dialectical about all matters, through their search for the statesman, the statesman must have dialectical knowledge about all things. This is no argument at all, unless it is shown that by becoming more dialectical the Stranger and the young Socrates become statesmen or closer to being statesmen. However, Klein never shows this. An interesting point that Klein makes in his discussion of the Statesman is that the means the Stranger uses in the investigation, the method of division and the illustration by models, can be linked directly to the outstanding model of the whole dialogue, that o f weaving. The collections at the end of every division are like the taut, vertical warp, and the models, such as that of the age of Cronos, are like the looser, horizontal woof. When these are woven together there is the fabric of the dialogue (see pp. 165-66 ). As has been indicated, this book can be useful; but it has serious flaws. Jacob Klein's earlier books, especially his first, are more highly recommended. RONALD M. POLANSKY Duquesne University
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Research Interests: Philosophy and Virtue
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Page 1. CHARACTER, PLANNING, AND CHOICE IN ARISTOTLE NANCY SHERMAN J. wo objections are often levelled against Aristotle's theory of practical inference. ... Metaphysics Page 2. 84 NANCY SHERMAN I want to argue that it does not, and... more
Page 1. CHARACTER, PLANNING, AND CHOICE IN ARISTOTLE NANCY SHERMAN J. wo objections are often levelled against Aristotle's theory of practical inference. ... Metaphysics Page 2. 84 NANCY SHERMAN I want to argue that it does not, and that Aristotle has a sys ...
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Research Interests: Epistemology and Virtue
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Research Interests: Philosophy and Anger
Research Interests: Philosophy and Virtue
Greco-Roman Stoicism is a natural fit for the military. Yet it’s in tension with what many experts now acknowledge as a pervasive psychological fact of war and after war. And that is moral injury. Can a modern military Stoicism rooted in... more
Greco-Roman Stoicism is a natural fit for the military. Yet it’s in tension with what many experts now acknowledge as a pervasive psychological fact of war and after war. And that is moral injury. Can a modern military Stoicism rooted in ancient teachings find room for moral injury and post-traumatic growth? Cicero, in dialogue with the Stoics in the Tusculan Disputations, insists that one needs to leave room for moral distress and the anguished emotions that go with it. He recalls the tears of Alcibiades, a military leader bent on too much glory, and feeling the shame of his missteps, especially in the presence of his teacher Socrates. Shame becomes a prod for taking responsibility to do better. But it can be an all too vigorous and punishing impulse, admits Cicero. Mercy is a way to temper it, and it is the theme of Seneca’s Trojan Women. Self-mercy or self-compassion can help heal the festering wounds of moral injury.
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When we think about being good, morally good that is, what comes to mind is being good to others, and in a less definite, though still important way, be- ing good to ourselves. One set of virtues which comes into consideration are... more
When we think about being good, morally good that is, what comes to mind is being good to others, and in a less definite, though still important way, be- ing good to ourselves. One set of virtues which comes into consideration are generosity, beneficence, and justice, with the ...
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Research Interests: Sociology and Permission
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This chapter defends an Aristotelian position which says that because emotions are not entirely voluntary and inextricably influence one's belief-forming processes, it does not follow that one is not responsible for the kind of... more
This chapter defends an Aristotelian position which says that because emotions are not entirely voluntary and inextricably influence one's belief-forming processes, it does not follow that one is not responsible for the kind of beliefs one forms. Drawing from the work of Aristotle and the Stoics, it provides insight into the cognitive core of emotions, thereby offering ways in which emotions can be revised. Because emotions are central components to one's cognitive character, sages can develop them so as to enable accurate judgments of appearances. The chapter also contrasts the differences between Aristotle and the Stoics relative to the relations between virtue, luck, happiness, and knowledge. It argues that because cognitive virtues are sufficient for getting the truth (according to Stoics), but are denied by virtually all (modern epistemologists) because of luck's pervasive influence, the amount of harmony between virtue ethics and virtue epistemology will be limited.
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Philosophy and Phenomenological Research Vol. XLVii, No. 4, June 1987 Aristotle on Friendship and the Shared Life NANCY SHERMAN Yale University In this paper I want to consider the value of friendship from an Aristote- lian point of view.... more
Philosophy and Phenomenological Research Vol. XLVii, No. 4, June 1987 Aristotle on Friendship and the Shared Life NANCY SHERMAN Yale University In this paper I want to consider the value of friendship from an Aristote- lian point of view. The issue is of current interest given ...
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Afterwar: Healing the Moral Wounds of Our Soldiers By Nancy Sherman New York, NY: Oxford University Press, 2015 256 pages $24.95 [ILLUSTRATION OMITTED] Nancy Sherman's book Afterwar makes an important contribution to what it means for... more
Afterwar: Healing the Moral Wounds of Our Soldiers By Nancy Sherman New York, NY: Oxford University Press, 2015 256 pages $24.95 [ILLUSTRATION OMITTED] Nancy Sherman's book Afterwar makes an important contribution to what it means for a nation to go to war in the twenty-first century. It emphasizes soldiers' struggles to reintegrate into society after returning from war and provides clear messages to multiple audiences in the critical areas of individual and collective responsibility, civil-military relations, and leadership. The book also has important lessons for individual soldiers, the public they serve, and the commanders and supervisors who have the best opportunity--and the greatest responsibility--to ensure the moral wounds associated with warfare are given the opportunity to heal. Sherman builds on her previous works concerning how the "traditional" stoic ethos the military instills in its personnel prepares them well for fighting in war, but at the expense of living well in peace. Stoicism's detachment from personal desire and its emphasis on responsibility has bred combatants who willfully accept extreme hardship and who are prepared to hold themselves accountable for events that may be beyond their control. While great for warfighting, these traits can interfere with their ability to handle the moral wounds with which they return. Sherman describes a marine sergeant who was racked with guilt over the loss of two other marines in Afghanistan and, as a result, developed symptoms associated with Post-traumatic Stress Disorder (PTSD). In both cases, the sergeant pointed to an act he could have performed but did not think of at the time. Here Sherman makes an important contribution to understanding moral injury in war. Generally speaking, moral injury occurs in the presence of grievous moral transgressions, whether committed by oneself or others, that "overwhelm one's sense of goodness and humanity." However, the striking thing about war is moral injury can occur even when the transgression is relatively trivial or, as in other cases Sherman describes, when one has done nothing wrong. This point suggests military leaders need to rethink what "command responsibility" means so soldiers can fight effectively without causing needless harm to themselves or those they lead. Such injuries, Sherman argues, can also be exacerbated by soldiers' sense of justice for the cause for which they fight. Psychologically, it is easier to bear loss when tangible good results. In this regard, Sherman has a message for the public these soldiers nominally defend. …
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... Page 6. THE UNTOLD WAR Inside the Hearts, Minds, and Souls of Our Soldiers ✯ ✯ ✯ ✯ Page 7. ... We need to begin to cultivate the kind of empathy that will allow us to support oursoldiers properly when they return home to our... more
... Page 6. THE UNTOLD WAR Inside the Hearts, Minds, and Souls of Our Soldiers ✯ ✯ ✯ ✯ Page 7. ... We need to begin to cultivate the kind of empathy that will allow us to support oursoldiers properly when they return home to our communities. ...
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This lesson introduces readers to the ancient Greek and Roman Stoics—who they were, their ideas in historical context, and their legacy. The arc of Stoic influence is long and strong. Stoic DNA is embedded in Judaism and Christianity,... more
This lesson introduces readers to the ancient Greek and Roman Stoics—who they were, their ideas in historical context, and their legacy. The arc of Stoic influence is long and strong. Stoic DNA is embedded in Judaism and Christianity, medieval and Renaissance thought, Enlightenment writing, and American intellectual thought. And it influenced American political thought: Jefferson read the Roman Stoics. So, too, did Washington. Seneca is the flawed protagonist in this work. He yearns for self-freedom in an ecosystem larger than himself. He’s a pragmatic philosopher who knows all too well the muddy waters of politics and power. He swims in those currents, as Nero’s tutor, political advisor, and speechwriter. His struggle to find inner freedom as Nero’s minister offers a sharp lesson in moral aspiration and moral compromise.
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Research Interests: Aesthetics and Adornment
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In Aristotle's view, the good life is a life lived amongst friends, and in particular, amongst friends of virtue or good character. I contrast this emphasis on attachment and intimacy with the themes of a more impartialist ethics,... more
In Aristotle's view, the good life is a life lived amongst friends, and in particular, amongst friends of virtue or good character. I contrast this emphasis on attachment and intimacy with the themes of a more impartialist ethics, such as Kant presents. I then discuss friendship as a relational form of external good and discuss issues relating to both chosen friendships and natural philia.
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Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by ''annihilation'' of a culture? The moral point of view that he imagines as he... more
Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by ''annihilation'' of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as ''analyst.'' Radical Hope is a study of representative character of a people—of virtue, courage, resil- ience, and hope in the face of cultural collapse. The leading questions are shaped by ancient Greek ethics, but with a twist: On the brink of cultural death, what counts for us as good living and what is the nature of the virtues or excellences that constitute it? How might a leader, a phronimos, exemplify it? This puts it too narrowly. The questions, also, are Wittgensteinian: How does a nation go on, when the concepts and way of life it has lived by for centuries are no more? What does it mean to go on? What does it mean to stop when the marks of going on are no longer?