This page aims to make learning about Stoicism as easy as possible by bringing together the best articles, podcasts, and videos from across the internet onto one page. To get started, simply choose one of the resources listed below, or browse a selection of key quotes by Epictetus, Seneca, and Marcus Aurelius at the bottom of the page.
This section features articles from the Stanford Encyclopedia of Philosophy and the Internet Encyclopedia of Philosophy. The SEP is probably the most comprehensive online philosophy resource. It features in-depth articles on a huge number of philosophical topics, however, it is aimed at an academic audience and may be too detailed and technical for beginners. The IEP is generally more beginner-friendly but is also considered to be less reliable. Wikipedia is also an option, but it is much less reliable than either of these.
Stanford Encyclopedia of Philosophy
Internet Encyclopedia of Philosophy
- Stoic Ethics
- Stoic Philosophy of Mind
- Marcus Aurelius
- Lucius Annaeus Seneca
This section features short articles written by professional philosophers and aimed at a general audience. These articles are ideal for anyone looking for a shorter or more beginner-friendly introduction to Stoicism than the encyclopedia articles listed above.
- Do not weep for your dead: how to mourn as the Stoics did
- Why Stoicism is one of the best mind-hacks ever devised
- Anger is temporary madness: the Stoics knew how to curb it
- Massimo Pigliucci on Seneca’s Stoic philosophy of happiness
- To be happier, focus on what’s within your control
- Gandhi was a subtle, surprising philosopher in the Stoic style
- Want to be happy? Then live like a Stoic for a week
- Stoicism 5.0: The unlikely 21st century reboot of an ancient philosophy
- How the stoicism of Roman philosophers can help us deal with depression
The New York Times (The Stone)
This section features episodes from leading philosophy podcasts. These are also aimed at a general audience and are a good option for beginners who prefer audio content.
The History of Philosophy Without Any Gaps
- Walking on Eggshells: the Stoics on Logic
- Nobody’s Perfect: the Stoics on Knowledge
- We Didn’t Start the Fire: the Stoics on Nature
- Like a Rolling Stone: Stoic Ethics
- David Sedley on Stoicism
- Anger Management: Seneca
- You Can Chain My Leg: Epictetus
- The Philosopher King: Marcus Aurelius
- John Sellars on the Roman Stoics
In Our Time
The Philosopher’s Zone
- Return of the Stoics
- Stoics at war
- ‘I can’t go on, I’ll go on’: Samuel Johnson and the Stoics
- The Therapy of Desire – Epicureans and Stoics on the good life
- Seneca – philosophy and tragedy
- Happiness is…
The Partially Examined Life
Short Videos (<30 mins)
This section features short videos aimed at beginners.
Academy of Ideas
- The philosophy of Stoicism – Massimo Pigliucci
- Stoicism as a philosophy for an ordinary life | Massimo Pigliucci
Lectures/Longer Videos (>30 mins)
This section features longer videos and lectures.
See this page for course syllabi on Stoicism.
See this list of the best books on Stoicism.
This section features a selection of key quotes by Seneca, Epictetus, and Marcus Aurelius.
It is not the man who has too little, but the man who craves more, that is poor. What does it matter how much a man has laid up in his safe, or in his warehouse, how large are his flocks and how fat his dividends, if he covets his neighbour’s property, and reckons, not his past gains, but his hopes of gains to come? Do you ask what is the proper limit to wealth? It is, first, to have what is necessary, and, second, to have what is enough.
– Letters to Lucilius, 2
The greatest remedy for anger is delay: beg anger to grant you this at the first, not in order that it may pardon the offence, but that it may form a right judgment about it:- if it delays, it will come to an end. Do not attempt to quell it all at once, for its first impulses are fierce; by plucking away its parts we shall remove the whole.
– On Anger, bk. 2, sect. 29
He who has learned to die has unlearned slavery; he is above any external power, or, at any rate, he is beyond it. What terrors have prisons and bonds and bars for him? His way out is clear. There is only one chain which binds us to life, and that is the love of life. The chain may not be cast off, but it may be rubbed away, so that, when necessity shall demand, nothing may retard or hinder us from being ready to do at once that which at some time we are bound to do.
– Letters to Lucilius, 26
It is not that we have a short time to live, but that we waste a lot of it. Life is long enough, and a sufficiently generous amount has been given to us for the highest achievements if it were all well invested. But when it is wasted in heedless luxury and spent on no good activity, we are forced at last by death’s final constraint to realize that it has passed away before we knew it was passing. So it is: we are not given a short life but we make it short, and we are not ill-supplied but wasteful of it. … Life is long if you know how to use it.
– On the Shortness of Life
It is with life as it is with a play, – it matters not how long the action is spun out, but how good the acting is. It makes no difference at what point you stop. Stop whenever you choose; only see to it that the closing period is well turned.
– Letters to Lucilius, 77
I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment?
– Discourses, bk. 1, ch. 1
Every habit and faculty is maintained and increased by the corresponding actions: the habit of walking by walking, the habit of running by running. If you would be a good reader, read; if a writer, write.
– Discourses, bk. 2, ch. 18
There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm.
– Enchiridion, sect. 1
When one of those who were present said, “Persuade me that logic is necessary,” he replied: Do you wish me to prove this to you? The answer was, “Yes.” Then I must use a demonstrative form of speech. This was granted. How then will you know if I am cheating you by argument? The man was silent. Do you see, said Epictetus, that you yourself are admitting that logic is necessary, if without it you cannot know so much as this, whether logic is necessary or not necessary.
– Discourses, bk. 2, ch. 25
Do you think that you can act as you do and be a philosopher, that you can eat, drink, be angry, be discontented, as you are now? You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals. When you have fully considered all these things, approach, if you please—that is, if, by parting with them, you have a mind to purchase serenity, freedom, and tranquillity. If not, do not come hither; do not, like children, be now a philosopher, then a publican, then an orator, and then one of Caesar’s officers. These things are not consistent. You must be one man, either good or bad. You must cultivate either your own reason or else externals; apply yourself either to things within or without you—that is, be either a philosopher or one of the mob.
– Enchiridion, sect. 29
Some things are hurrying into existence, and others are hurrying out of it; and of that which is coming into existence part is already extinguished. Motions and changes are continually renewing the world, just as the uninterrupted course of time is always renewing the infinite duration of ages. In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? It would be just as if a man should fall in love with one of the sparrows which fly by, but it has already passed out of sight.
– Meditations, bk. 6
Always observe how ephemeral and worthless human things are. … Pass then through this little space of time conformably to nature, and end thy journey in content, just as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.
– Meditations, bk. 5
Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error.
– Meditations, bk. 8
It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from another man’s badness, which is impossible.
– Meditations, bk. 10
The Daily Idea aims to make learning about philosophy as easy as possible by bringing together the best philosophy resources from across the internet. To get started, check out this organized collection of 400+ articles, podcasts, and videos on a wide range of philosophical topics.
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