The Daily Stoic - Not Everyone Is Lucky Enough To Do This | 9 Core Stoic Beliefs

Episode Date: October 9, 2026

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Welcome to the Daily Stoic Podcast, designed to help bring those four key stoic virtues, courage, discipline, justice, and wisdom into the real world. Not everyone is lucky enough to do this. You take it for granted, but not everyone can do it. As we said recently, the Roman Emperor didn't have the freedom to take a walk. It was too dangerous. He was too busy. So when Seneca wrote that we should take wandering outdoor walk so that the mom, mind might be nourished and refreshed by the open air and deep breathing,

he was talking about a luxury that Nero didn't enjoy. Seneca had it during his painful exile, but Nero lacked it on the Palantene. When Seneca wrote about the noise of the baths, and the messy, annoying, even disgusting humanity therein, he was speaking of an experience that, again, Nero, for all his power, would have mostly lost. It's not just emperors who lose these things we take for granted at,

Ask a celebrity what it's like to lose their privacy or their ability to be anonymous. Ask someone who has been injured, as Epictetus was, what it's like to lose their mobility. Ask a prisoner or someone who has to work two or three jobs to support their family what it's like to lose their free time. We have power of movement, literally and figuratively, that not everyone has, that we ourselves might not get forever either. We should not let it languish. We should appreciate and be grateful for it. We should get up and go for a walk. Instead of complaining about how crowded our favorite restaurant is,

we should be glad to be able to share it with our fellow citizens. Instead of complaining about running errands, we should be glad that we can do them for ourselves. Instead of complaining about traffic, we should be grateful we have somewhere to go and the freedom to go there. Enjoy it while you can. Enjoy it because you can. Not everyone gets to.

The nine core Stoic beliefs. One, if you want a smooth flow of life, live according to nature. At the core of Stoic teaching is the founder Zeno's idea that a smooth flow of life comes from living in agreement with nature. It was the second leader of the Stoics, Zeno's student Clienthes, who added the last part with nature. The Stoic saw an entirely material universe that was shot through with reason and purpose, a great world city of human beings that were connected to it and each other.

other as both rational and social creatures. Zeno was the first philosopher to treat duty as a central concern, our obligation to act appropriately in our given roles in family and society, and it was no accident that as a consequence he taught that we were obligated to participate in public life until we are unable. Zeno divided the Stoic curriculum into three parts that were meant not only to be studied, but practiced, physics, logic, and ethics. The Stoic saw physics as the fertile fields, logic as a protective fence that kept out corruption, and ethics as the fruit produced by the integration of these three areas of study in our actions. Zeno had challenged his students to get to the place where everything they did was in harmonious accord with each man's guiding spirit

and the will of the one who governs the universe. The stoic god was not transcendent and above nature, but instead was synonymous with it. Their pantheism, God in all things, held that each of us shared in the divine fire. Like other Greek thinkers who preceded him, Zeno believed that each of us has a daemon, an inner genius or purpose, that connects us to the universal nature. Those who live by keeping the individual and universal natures in harmony are happy, and those who don't are not. The disjunction of these two natures is a root source of human misery and not how we are meant to live. So how do we avoid this disjunction? 2. Happiness isn't found in things, but in virtue alone. It's all about what we value and the choices we make.

The early Stoics often disagreed about many particulars, but they all agreed that for human beings, the happy life was to be found only in the pursuit of virtue, erite, or human excellence, a pursuit that involved tempering our desires, aversions, and impulses, so that they align better with the four cardinal virtues of temperance, courage, justice, and practical wisdom. Simply put, for human beings, virtue happens to be the best operating system for making our way through the world. It's the program we are all meant to be following. These four main virtues, and the many sub-virtues that relate to them, are where our focus needs to be, and they are a packaged deal, inseparable and complete. Arias didomis, who served as one of two close Stoic advisors to the first Roman Emperor Augustus,

gave us the most complete list we have of the Stoic Virtues. His very straightforward definitions present them as essential types of practical knowledge for living. Wisdom is the knowledge of what things must be done and what must not be done and what is neither, and leads us to appropriate acts. Within Wisdom, we'll find virtuous qualities like soundness of judgment, circumspection, shrewdness, sensibleness, soundness of aim, and ingenuity. Self-control is the knowledge of judgment. of what things are worth choosing and what are worth avoiding and what is neither. Contained within this

virtue are things like orderliness, propriety, modesty, and self-mastery. Justice is the knowledge of apportioning each person and situation what is due. Under this banner, Stoics placed piety, kindness, good fellowship, and fair dealing. Bravery is the knowledge of what is terrible and what isn't and what is neither. This included perseverance, intrepidness, greatheartedness, stoutheartedness, and industriousness. To approach life in this way involves a complete revolution in our thinking and attitudes. We must stop believing that happiness consists in things and realize instead that it consists alone in virtuous living. When we put external things ahead of virtue, we separate our individual nature from the universal one that connects us all together, toxic emotions arise,

along with anxiety and isolation. Contrary to popular opinion, good and evil don't reside in the things we desire or wish to avoid, but only in our own thinking and beliefs and the decisions and actions we take because of them. Epictetus, the great philosopher and former slave, urged his students to focus only on their reasoned choice, our ability to use our reason to choose. how we categorize, respond, and reorient ourselves to external things and events. These external things from a moral perspective are indifferent, neither good nor bad in themselves. Only the value we ascribe to things and how we exercise our reason and choices around them makes anything good or bad. Left unchecked, our desires and aversions when governed by false

beliefs give rise to toxic emotions that cause us great unsteadiness and suffering in life. How we put virtue to work in each case should be our sole focus. Epictetus summarized it this way. The essence of good is a certain kind of reasoned choice, just as the essence of evil is another kind. What about externals then? They are only the raw material for our reasoned choice, which finds its own good or evil in working with them.

How will it find the good? Not by marveling at the material. For if judgments about the material are straight, that makes our choices good. But if those judgments are twisted, our choices turn bad. 3. We don't control external events. We only control our thoughts, opinions, decisions, and duties. When we keep externals in the proper perspective, we gain a steadiness that helps us along life's way. In the real world, we all have things we need and duty and obligations that arise from our family, relationships, and vocations. Zeno was the first to divide these external.

into what he called preferred and dispreferred indifference. What he meant is that while they don't have intrinsic moral value, they form a kind of second class of value that is an important part of our lives. Things like health and wealth are to be preferred over sickness and poverty, and if we're lucky enough to have them, they can be a benefit to us and to others as we pursue a virtuous life. But like many of the things in life, health and wealth are often fleeting, and much of what happens is beyond our control, and as ever will be able to be able to be able to Epictetus put it, is not up to us. We must always remember that the only things that are up to us are how we exercise our reason, form opinions about the worth and truth of things, along with the

decisions and actions we take in trying to do the appropriate things. No turn of fortune, however difficult, can keep us from virtue and the steadiness and happiness it can bring. Antipater, the fifth head of the Stoic school, worked hard to bring this practice into everyday life. His formula for virtue was, in choosing continually and unswervingly the things which are according to nature and rejecting those contrary to nature. For Intipater, it was all about making sure our self-interest wouldn't override our moral compass. He was the first to emphasize the importance of marriage and family, to stress the importance of ethical dealing in business, and to highlight how these choices form the basis of a strong society, how working together for the common good

is a primary duty both at home and in public life. This practical everyday ethics would gain further definition by Antipater's successor, Panaceous, who would develop an extensive role ethics and share it with Roman elites through his relationship with the great general and statesman, Cipio Emilianus. Panaceous expanded Zeno's rule

that we should be involved in public life by writing what Cicero would later call the greatest work written on duties, a kind of manual for the rising young leaders in Roman society. Like Antipater, whom he would succeed as the head of the Stoic school, Panaceous emphasized our duty to act for the common good and not just personal gain. He believed we all have an innate desire for leadership, and while we can't all be the brave Scipio on the battlefield,

we can each strive for greatness of soul that endeavors to bring benefit to others in whatever capacity we serve. It was a timely message in a corrupt society that was becoming overrun by self-interest and the use of military and public office for personal enrichment. And it was an ethical model that gave stoicism influence at the highest levels of Roman society for the next 300 years. Four, we've each been given all the inner resources we need to thrive. One of the biggest mistakes about stoicism is to miss its positivity and joy. The Stoics weren't bereft of emotion. They just wanted to eliminate toxic emotions and replace them with good emotions,

which included rational wishing, rational caution, and positive emotions like gratitude, joy, and love for others. The bedrock of Stoic philosophy is an optimistic view of the human personality. We aren't born in sin or hopelessly corrupt and without any means in the battle of life. On the contrary, Cleanthes held that we are each born with the resources we need to thrive in our life's journey. He wrote that we all had the seeds of virtue in us, that we were like half-completed poems, and our job in life was to work to make a complete and beautiful poem. We may face bad environments and obstacles along the way, he wrote,

but it's no different than how the confining rules of poetry give the art its beauty, or how the compression of air by a trumpet's pipes creates a beautiful sound. Panaceous also stressed these inborn resources as he urged young leaders to overcome the temptations and barbs of Roman public life. Human beings are given these instincts toward virtue by nature, and we can thrive and live nobly if we learn to live consistently with our own nature and our duties while making the most of the resources we have been given. Alice Gellius tells us that Panaceous liked to remind his young charges of pancratist, a form of Greek boxing more like today's UFC fighting. Yes, we will encounter unexpected blows in life, but like a great athlete, we will prepare not only to meet them,

but to overcome. Arias didomus would also write about these inborn resources. We each have our own implanted gifts that can lead us to a virtuous life. Our personalities suit us differently to different paths of ethical development. We all have different launching points, but these inborn tools, together with hard effort, will get us where we want to go. We must focus on the task at hand, and waste not a moment on the tasks that are not ours. We must have courage. We must be fair. We must check our emotions.

We must, above all, be wise. Ebbictetus would later write about many different facets of these inborn resources, which he believed included our senses, our reason, and above all, our power of choice. But he also spoke of the many moral preconceptions that can guide us. He felt that the primary purpose of education was, to clarify these moral preconceptions and keep them, echoing panaceous pancratist, like polished weapons. Marcus Aurelius too would give thanks for these inborn resources and say,

the art of living was more like wrestling than dancing, a struggle for which these stoics encourage us, we are amply matched. Five, we must eliminate toxic emotions. Why hope, fear, and anger are always the worst strategies. If we neglect these inborn resources and fail to remove our false beliefs and the destructive emotions that arise from them, we will find ourselves mired in anxiety, anger, fear, envy, and a host of toxic and counterproductive states. A result of this failure is that our duties to family and our roles as leaders will suffer no matter the endeavor. We often hear today that hope is not a strategy.

It's a nice knock on the lack of planning, but that kind of vague projection on our own. to future events is really itself a toxic emotion. The Stoics reminded us that fear was just the flip side of hope. Hope and fear are nothing more than letting our thoughts and beliefs project into the future concerning positive or negative outcomes we do not control. Seneca would repeat a saying he learned from the Stoic teacher, Hekato of Rhodes, that when we cease to hope, we will cease to fear. Seneca was constantly reminding us that instead of borrowing that kind of trouble and the anxiety that comes with it, we will always do better if we focus instead on the present circumstances where we can actually make a difference. Similarly, anger is an emotion that most

of the Stoics spent a lot of time on. Athena Doris Canaanites, another Stoic advisor to the Emperor Augustus, taught him a practice he found invaluable. Whenever you feel yourself getting angry, Caesar, he instructed, don't say or do anything until you've repeated the 24 letters of the alphabet to yourself. Time and distance are the best remedy to anger, which usually creates far more trouble than the circumstances that triggered it, as Seneca wrote. While in exile on the island of Corsica for eight long years, Seneca wrote a whole book on anger that he dedicated to his brother, who was busy serving Claudius, the emperor who had exiled Seneca in a fit of anger. We live in angry times, and much of what we experience is little more than anger biting itself,

as Seneca put it. Marcus Aurelius wrote that gentleness and civility are a manlier and more human response to upsetting circumstances, and that the further we are from anger, the stronger we will be. Six, we are and must remain a unified self. We can't complain or blame anyone else, best to deal with our own demons. The Stoics believed in a unified rational self. They took responsibility for maintaining that unity and would, never support such thinking as the devil made me do it or any other form of laying the blame

of responsibility elsewhere. The notable exception among the Stoics was the towering genius Posidonius, who changed Stoic psychology to give what he thought was a better account of the irrational forces he saw tearing great leaders like Pompey apart during his own time. One must design one's life, Pasadonius said, to live contemplating the truth and order of the universe and promoting it as much as possible, being led in no respect by the irrational part of the soul. Yet he was still arguing the main point of the Stoics that we can't be divided against ourselves. This goes back to Zeno's harmony of the individual and universal natures, as well as to the Stoic belief, which they took from Heraclitus, that character is fate. The original phrase,

Ethos Anthropoid Damon, is actually better translated as one's character is a personal God. This means that if we let our character turn bad, we will then have a tyrant exercising a reign of terror over our lives. The real demon in life is a bad character. Epictetus put it best when he said, These things don't go together. You must be a unified human being, either good or bad. You must diligently work either on your own reasoning or on things out of your control. Take great care with the inside and not what's outside, which is to say, stand with the philosophy. Stand with the or else with the mob. That's easier said than done,

which is why we'd rather complain about external sources or find another culprit to blame. But here, Epictetus is equally tough. Nothing outside my reasoned choice can hinder or harm it. My reasoned choice alone can do this to itself. If we would lean this way whenever we fail and would blame only ourselves and remember that nothing but opinion

is the cause of a troubled mind and uneasiness, then by God, I swear we would be making progress. 7. No man is an island, the stoic golden rule. At the time of Epictetus's death, there was another Stoic studying and teaching in Athens, named Hierocles. He wrote a large work called Unappropriate Acts, from which a number of fragments have

been preserved, including a substantial book on the elements of ethics, a systematic primer intended for classroom use, along with a number of other fragments filled with precepts aimed at a broader audience. Like Antipater and Moussonius before him, the topics treated in these popular fragments include advice on marriage, family, and household management. The elements of ethics stands out among Stoic ethical writing in the Roman period for its rigorously systematic approach to defining ethical principles, building on the work of Chrysippus, who had taught about the role of what is fitting or

appropriate in our development as human beings, as well as on Antipater's work in connecting our personal interests to the interests of our fellow human beings, Hierocles created something remarkable. Beginning with an individual's capacity for self-perception and its related drive for self-preservation, Hierocles moves to connect that personal sphere of interest to the social sphere, the interests of other people. Hierocles turns the previous stoic discussions of what is fitting or appropriate into a challenge to see and practice an ethics that connects the two poles of oikiosis, appropriate. the personal and the social. Our individual interests are bound up because of our fundamental, rational, and social nature with the interests and concerns of others. He pictures these spheres of

concern as a series of circles radiating out from our own self and mind. Try as we might to live in a world dominated by our own interests, we will suffer and fail to realize our humanity unless we are constantly working to connect our sphere of concern with the concerns of others. others. Hieracles offers a simple solution based on his ingenious model. We should try always to bring the outer circles closer to ourselves, that is, to treat family like you would yourself, to treat a friend as you would family, to treat a fellow citizen as you would a friend, to treat a countryman as a fellow citizen, and finally to treat a foreigner as you would your own countryman. In all that we do, we should try to bring these circles closer to ourselves. No man is an island.

and none untouchable. The Stoic Oikiosis is no longer simply appropriating for the self what its constitution requires for physical survival, but now includes the radical concept of making the unfamiliar concern of others familiar. From Chrysippus's no-shoving rule to Antipater's emphasis on being just to others, the Stoics were building up an ethical system based on interconnectedness and mutual cooperation. Hierocles provided a simple map for trying to live this virtue in a practical way. It's the Stoic golden rule, and it's desperately needed in our world today. Eight. Our personal development is bound up in cooperation with others. Because of the work done by Chrysippus, Antipater, and Hierocles to build an ethical system

that turned on an unbreakable connection between our self-interest and the interests of others, the Stoics were always positively focused on active social engagement with an eye toward cooperation. Seneca would write a whole book his longest on being a benefit to others. Constantly on the lookout for ways of being useful to others, he sought out moral exemplars who did the same, and even in his forced retirement from the Court of Nero, Seneca hoped that the leisure time of his final years focused on writing would serve the same purpose.

Those works, including his moral letters and essays, have stood the test of time and helped countless people. No Stoic reflected this orientation in his writing more than the Emperor Marcus Aurelius. There are more than 80 references in the meditations to the common good, a phrase that appears on nearly every page of the work. Marcus wrote that every morning he would wake up and think of all the troublesome people he would encounter that day, but then sternly remind himself that because he knew the beauty of good and the ugliness of evil, he would focus instead on how they were really his family

and that we are all made for cooperation. Elsewhere, he would write, whenever you have trouble getting up in the morning, remind yourself that you've been made by nature for the purpose of working with others. That's a powerful mantra to carry us through each day. Nine. Persist and resist.

It's all about progress, not perfection. The Stoics saw the art of living as a process of continuous improvement. They believed in progress, not perfection. No matter our roles and duties, no matter the obstacles and difficulties we face, they reminded us that there is always a deeper work going on. The Stoic saw us as both artisans and artifacts. While we work on the things of everyday life, we are doing a deeper work on ourselves.

As we make progress in our various endeavors and encounter setbacks, we are constantly improving ourselves, thinking through things better, learning to anticipate trouble, choosing to act in a more virtuous way, and eliminating toxic emotions. While we never get there fully, our progress brings peace and stability to our lives and benefits everyone around us. In this activity, we learn to turn words into works, crisis into character, and challenges into opportunities to do good and be good. As Marcus said, the fruit of this life is good character and acts for the common good. This is the key focus of Stoic philosophy, and what sets it apart from all other types of philosophy, which tend to focus on

argumentation and verbal one-upsmanship. Philosophy, Seneca wrote, isn't for pointing out the faults in others, it's for scraping off our own faults. Alis Gellius records a beautiful passage from Epictetus when he was asked to sum up his philosophy. If anyone would take these two words to heart and use them for his own guidance and regulation, he will be almost without sin and will lead a very peaceful life. These two words, he said, are persist and resist. Persist and resist. The courage and perseverance to keep moving toward what is good and the self-control and awareness to resist what is bad. These are the ingredients of freedom, whatever one's condition.