4 edition of Exploring and Treating Acquisitive Desire found in the catalog.
|Statement||Sage Publications, Inc|
|Publishers||Sage Publications, Inc|
|LC Classifications||April 29, 1999|
|The Physical Object|
|Pagination||xvi, 126 p. :|
|Number of Pages||88|
nodata File Size: 10MB.
As Keith Seddon, an independent scholar and practicing Stoic, notes: When Epictetus talks of things being in our power or not in our power Handbook 1. However, most people will not follow the Stoic path toward true freedom because it requires significant effort and entails a commitment to the transformation of our thoughts and behaviors.
This program works even if we are bound in real physical chains, constrained by prison bars, or living under tyrannical rule that denies us that commonly held conception of freedom. Freedom, therefore, is emancipation from those psychological bonds, and Stoic training is the path toward Exploring and Treating Acquisitive Desire true form of freedom.
We can choose to remain on the path of psychological slavery, bound by the chains of our desires, aversions, and false beliefs. When we seek such ends with reservation and without straining, we are prepared to accept and love whatever actually comes about. Almost everyone will nod in agreement and say they want that life of psychological well-being.
All is fruit for me that your seasons bring, O nature. We cannot follow nature until we adequately grasp our nature as a rational human being and our relationship to cosmic Nature. The steps are: Stop It, Strip It Bare, and See It from the Cosmic Viewpoint. That is not the case in Stoic theory. We simply learned to value and fear the wrong things. They may have been seeking happiness in externals such as wealth, health, reputation, etc.
This opening chapter of the Encheiridion presents us with two paths: the path of slavery and the path of freedom. We may end up alone, sickly, shamed, homeless, and living in poverty. As I point out in Episode 9, Epictetus taught these same three steps in Discourses 2.
The choice is ours, but the choice is not an easy one and neither is the path we must continue to follow after that initial choice is made.
On Tranquility of Mind 13 You will notice that Seneca is applying reservation to every example he provides in this passage.
More importantly, this initiates the practice of determining what is and is not up to us.