Stoicism

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Zeno of Citium, cast in Pushkin Museum in Moscow from original in Naples

Stoicism is a school of Hellenistic philosophy founded in Athens by Zeno of Citium in the early 3rd
century BC. The Stoics taught that emotions resulted in errors of judgment which were destructive, due
to 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 (lex devina), and they thought that the best indication of an
individual's philosophy was not what a person said but how that person behaved.[1] To live a good life,
one had to understand the rules of the natural order since they taught that everything was rooted in
nature.[2]
Later Stoicssuch as Seneca and Epictetusemphasized 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.[3]
From its founding, Stoic doctrine was popular with a following in Roman Greece and throughout
the Roman Empireincluding the Emperor Marcus Aureliusuntil the closing of all pagan philosophy

schools in AD 529 by order of the Emperor Justinian I, who perceived them as being at odds
with Christian faith.[4][5]
In the Renaissance there was Neostoicism, that is a syncretic philosophical movement, joining Stoicism
and Christianity, influenced by Justus Lipsius. The early 21st century witnesses another reincarnation of
Stoicism, namely the modern Stoicism movement.

Contents
[hide]

1Basic tenets

2History

3Logic
o

3.1Propositional logic

3.2Categories

3.3Epistemology

4Physics and cosmology

5Ethics and virtues

o

5.1The doctrine of "things indifferent"

5.2Spiritual exercise

6Social philosophy

7Christianity
o

7.1Influences

8Modern usage

9Philosophers

10See also

11References

12Further reading
o

12.1Primary sources

12.2Studies

13External links

Basic tenets[edit]

Philosophydoesnotpromisetosecureanythingexternalforman,otherwiseit
wouldbeadmittingsomethingthatliesbeyonditspropersubjectmatter.Forasthe
materialofthecarpenteriswood,andthatofstatuarybronze,sothesubjectmatter
oftheartoflivingiseachperson'sownlife.

Epictetus,Discourses1.15.2,RobinHardrevisedtranslation

The Stoics provided a unified account of the world, consisting of

formal logic, monistic 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". This viewpoint was later described as
"Classical Pantheism" (and was adopted by Dutch philosopher Baruch Spinoza).[9]
Stoicism became the foremost popular philosophy among the educated elite in the Hellenistic world and
the Roman Empire,[10] to the point where, in the words of Gilbert Murray "nearly all the successors of
Alexander [...] professed themselves Stoics."[11]

History[edit]

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.[12] 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:

Early Stoa, from the founding of the school by Zeno to Antipater.

Middle Stoa, including Panaetius and Posidonius.

Late Stoa, including Musonius Rufus, Seneca, Epictetus, and Marcus Aurelius.

No complete work by any Stoic philosopher survives from the first two phases of Stoicism. Only Roman
texts from the Late Stoa survive.[13]

Logic[edit]
Propositional logic[edit]
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 a system that became known as Stoic logic and included a deductive
system, Stoic Syllogistic, which was considered a rival to Aristotle's Syllogistic (see Syllogism). 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."[14]
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."[15]

Categories[edit]

Main article: Stoic categories

The Stoics held that all being () though not all things () ismaterial. 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 ()
The primary matter, formless substance, (ousia) that things are made of
quality ()
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 ( )
Particular characteristics, not present within the object, such as size, shape, action, and
posture

Makeforyourselfadefinitionordescriptionofthethingwhichispresentedtoyou,
soastoseedistinctlywhatkindofathingitisinitssubstance,initsnudity,inits
completeentirety,andtellyourselfitspropername,andthenamesofthethingsof
whichithasbeencompounded,andintowhichitwillberesolved.Fornothingisso
productiveofelevationofmindastobeabletoexaminemethodicallyandtruly
everyobjectthatispresentedtoyouinlife,andalwaystolookatthingssoastosee
atthesametimewhatkindofuniversethisis,andwhatkindofuseeverything
performsinit,andwhatvalueeverythinghaswithreferencetothewhole.

MarcusAurelius,Meditations,iii.11

Somehow disposed in relation to something ( )

Characteristics related to other phenomena, such as the position of an object within time and
space relative to other objects

Epistemology[edit]
The Stoics propounded that knowledge can be attained through the use
of reason. Truth can be distinguished from fallacyeven 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).[16]
The mind has the ability to judge (,synkatathesis)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.

Physics and cosmology[edit]

Main article: Stoic physics
See also: De Mundo
According 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."[17] 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. 39
Everything is subject to the laws of Fate, for the Universe acts 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."[18] 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.

Ethics and virtues[edit]

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 "asksis" that enables a person to
develop clear judgment and inner calm.[19] 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",[20] that is,
"passively" reacting to external events, which is 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: ; literally,
"without passion") or peace of mind,[21] where peace of mind was understood in the
ancient sensebeing 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 naturethe 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 is a classification derived from the
teachings of Plato:

wisdom (Sophia)

courage (Andreia)

justice (Dikaiosyne)

temperance (Sophrosyne).

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.[22] 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.[23] Suicide could be justified if one fell victim to severe pain or disease,[22] but
otherwise suicide would usually be seen as a rejection of one's social duty.[24]

The doctrine of "things indifferent"[edit]

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 (, adiaphora) arose in
the Stoic school as a corollary of its diametric opposition of virtue and vice
(kathekon and 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 doctrine of things indifferent was revived
during the Renaissance by Philipp Melanchthon.

Spiritual exercise[edit]

Marcus Aurelius, the Stoic emperor

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 dialogue and selfdialogue, contemplation of death, training attention to remain in the present moment
(similar to some forms of Eastern meditation), and daily reflection on everyday

problems and possible solutions. 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.I:
Say to yourself in the early morning: I shall meet today ungrateful, violent,
treacherous, envious, uncharitable men. All of the 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 types of
act: judgment, desire, and inclination.[25] According to French philosopher Pierre
Hadot, Epictetus identifies these three acts with logic, physics,
and ethics respectively.[26] Hadot writes that in the Meditations, "Each maxim
develops either one of these very characteristic topoi [i.e., acts], or two of them or
three of them."[27]
The practices of spiritual exercises have been described as influencing those
of reflective practice by Seamus Mac Suibhne.[28] Parallels between Stoic spiritual
exercises and modern cognitive-behavioral therapy have been detailed at length in
Robertson's The Philosophy of Cognitive-Behavioral Therapy.[29]

Social philosophy[edit]
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, whereof
the city political is only a copy."[30] This sentiment echoes that of Diogenes of Sinope,
who said "I am not an Athenian or a Corinthian, but a citizen of the world."[31]
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."[32]

Christianity[edit]
See also: Neostoicism
The major difference between the two philosophies (social and spiritual) is
Stoicism's pantheism, in which 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, which was deeply contrary to
Christianity. The only incarnation in Stoicism is that each person has part of the logos
within. Stoicism, unlike Christianity, does not posit a beginning or end to the universe.
[33]

Stoicism was later regarded by the Fathers of the Church as a "pagan philosophy";[4]
[5]
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".[33] But the parallels go well beyond the sharing and
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, a sense
of the innate depravityor "persistent evil"of humankind,[33] and the futility and
temporarity of worldly possessions and attachments. Both encourage Ascesis with
respect to the passions and inferior emotions such as lust, and envy, 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
Church. Saint Ambrose of Milan was known for applying Stoic philosophy to his
theology.[citation needed]

Influences[edit]
The apostle Paul met with Stoics during his stay in Athens, reported in Acts 17:16-18.
In his letters, Paul reflected heavily from his knowledge of Stoic philosophy, using
Stoic terms and metaphors to assist his new Gentile converts in their understanding
of the revealed word of God.[34]
Stoic influence can also be seen in the works of St. Ambrose, Marcus Minucius Felix,
and Tertullian.[35]
Admiral James Stockdale, who was shot down over North Vietnam, held as a
prisoner and repeatedly tortured, was deeply influenced by Epictetus after being
introduced to his works while at Stanford University. As he parachuted down from his
plane, he reportedly said to himself "I'm leaving the world of technology and entering
the world of Epictetus!"[36]

Modern usage[edit]
The word "stoic" commonly refers to someone indifferent to pain, pleasure, grief, or
joy.[37] The modern usage as "person who represses feelings or endures patiently"
was first cited in 1579 as a noun, and 1596 as an adjective.[38] 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."[39]
However, Modern Stoicism also refers to the application of ancient stoic principles to
modern life. Stoicism was always meant to be a practical philosophy to be applied
rather than debated. Stoic themes have also appeared in the writings of Tim Ferriss.
[40]

Philosophers[edit]
Main article: List of Stoic philosophers

Zeno of Citium (332262 BC), founder of Stoicism and the Stoic Academy
(Stoa) in Athens

Aristo of Chios (fl. 260 BC), pupil of Zeno;

Herillus of Carthage (fl. 3rd century BC)

Cleanthes (of Assos) (330232 BC), second head of Stoic Academy

Chrysippus (280204 BC), third head of the academy

Diogenes of Babylon (230150 BC)

Antipater of Tarsus (210129 BC)

Panaetius of Rhodes (185109 BC)

Posidonius of Apameia (c. 135 BC 51 BC)

Diodotus (c. 120 BC 59 BC), teacher of Cicero

Cato the Younger (9446 BC)

Seneca (4 BC AD 65)

Gaius Musonius Rufus (1st century AD)

Rubellius Plautus (AD 3362)

Publius Clodius Thrasea Paetus (1st century AD)

Lucius Annaeus Cornutus (1st century AD)

Epictetus (AD 55135)

Hierocles (2nd century AD)

Marcus Aurelius (AD 121180)

See also[edit]

4 Maccabees

Cynic

Dehellenization

Deixis

Glossary of Stoic terms

Ekpyrosis, palingenesis, apocatastasis

Ekpyrotic universe (cosmological theory)

List of Stoic philosophers

Megarian school

Modern Stoicism

Stoic natural law

Oikeisis

Paradoxa Stoicorum

Plank of Carneades

Pneuma

Sage (philosophy)

Stoic categories

Stoicorum Veterum Fragmenta

References[edit]
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13. Jump up^ A.A.Long, Hellenistic Philosophy, p. 115.

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34. Jump up^ Kee, Howard and Franklin W. Young, Understanding The
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Enterpreneurs". Retrieved 2016-11-17.

Further reading[edit]
Primary sources[edit]

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.

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

Hadas, Moses (ed.), Essential Works of Stoicism, Bantam Books 1961.

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, Meditations, translated by Maxwell Staniforth; ISBN 0-14044140-9, 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.

Studies[edit]

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)

Lachs, John, Stoic Pragmatism (Indiana University Press, 2012) ISBN 0-25322376-8

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 978-185575-756-1

Sellars, John, Stoicism (Berkeley: University of California Press, 2006) ISBN 184465-053-7

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

External links[edit]
Wikiquotehasquotations
relatedto:Stoicism

Baltzly, Dirk. "Stoicism". Stanford Encyclopedia of Philosophy.

"Stoicism". Internet Encyclopedia of Philosophy.

"Stoic Ethics". Internet Encyclopedia of Philosophy.

"Stoic Philosophy of Mind". Internet Encyclopedia of Philosophy.

Hicks, Robert Drew (1911). "Stoics". Encyclopdia Britannica (11th ed.).

The Stoic Library

The Rebirth of Stoicism

Stoic Logic: The Dialectic from Zeno to Chrysippus

Annotated Bibliography on Ancient Stoic Dialectic

"A bibliography on Stoicism by the Stoic Foundation". Archived from the original
on 30 September 2012.

BBC Radio 4's In Our Time programme on Stoicism (requires Flash)

An introduction to Stoic Philosophy

Online Stoic Community: New Stoa

Stoicism Today Project