Tanner Campbell's Blog, page 2
February 11, 2025
The Commitment To A Moral Life (Meditations 3.7)
In this episode, I explore Meditations 3.7, where Marcus Aurelius reminds us that nothing should take priority over Virtue. Many misunderstand Stoicism as a philosophy of detachment, resilience, and isolation, but in truth, it is profoundly prosocial. Being a Stoic means fulfilling our roles within the broader human community, not retreating from it. I challenge the popular but misguided idea of Stoicism as a philosophy for lone survivalists, demonstrating how its core teachings—from Zeno to Epictetus to Seneca—emphasize duty, justice, and engagement with the world. True Stoicism isn’t about turning inward; it’s about striving for moral excellence in every interaction.
“Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it. A man who puts first his own mind and divinity, and the holy rites of its excellence, makes no scene, utters no groans, will need neither the refuge of solitude nor the crowded streets. What is most worthwhile, he will pass his days neither in pursuit nor in avoidance, and it is no concern at all of his whether the time be longer or shorter for which he shall have the use of the soul in its bodily envelope; for even if he must be released at once, he will depart as easily as he would perform any other act that can be done with reverence and sobriety, being careful all his life of this one thing alone: that his understanding be not found in any state which is foreign to a reasonable social being.” --(Meditations 3.7)
TAKEAWAYS
— The highest priority in Stoicism is the pursuit of Virtue—nothing should stand in its way.
— Stoicism is not a philosophy of detachment or isolation but of prosocial engagement and duty.
— A Stoic does not seek solitude or approval; they act justly regardless of external validation.
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February 4, 2025
Stoicism Isn’t Toxic, But Misunderstanding It Can Be (Meditations 3.6)
In this episode, I explore Meditations 3.6 and the challenge Marcus Aurelius presents to those seeking the Good life: is there anything higher than justice, truth, temperance, and fortitude? If we find something greater, we should pursue it wholeheartedly. But if not, then we must commit ourselves fully to Virtue. I also address the common misconception that Stoicism promotes emotional repression or toxic perfectionism. True Stoicism is about disciplined reasoning, self-improvement, and moral alignment—not detachment or indifference. If the pursuit of Virtue is the highest aim, then what could be better than dedicating our lives to it?
“If you discover in the life of man something higher than justice, truth, temperance, fortitude, and generally speaking than your understanding contented with itself, where it presents you behaving by the rule of right, and satisfied with destiny, in what is assigned to you and is not yours to choose; if, I say, you see something higher than this, turn to it with all your heart and enjoy the supreme good now that it is found…” - Meditations 3.6
TAKEAWAYS
+ The highest good in Stoicism is the pursuit of Virtue—nothing else surpasses it.
+ True Stoicism is not about emotional repression but about disciplined reasoning and moral alignment.
+ The pursuit of an ideal, even if unattainable, is valuable in itself and fuels lifelong self-improvement.
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January 31, 2025
How Should Stoics React To Trump?
I’ll start by saying that the asking of this question shouldn’t be triggering to you. Trump is (now, again) the leader of America, and a Stoic ought always to be willing (and wanting and waiting) to consider the moral uprightness of their nation’s leadership.
In this week’s edition I won’t be judging the sitting President’s past or present actions, nor will I be making predictions about his future actions. Instead, I will try to help you gain clarity on what you ought to be doing as a citizen of the Cosmopolis and America while under the authority of this new government (understanding, of course, that not all my readers are American).
Remember that Trump is an indifferent, but that doesn’t mean he doesn’t matter.
No man, nor woman, nor any external has the power to control how we choose — this power resides exclusively with us and our rational faculty.
Everything but our choice(s) is an indifferent thing[1] .
However, Stoics cannot be indifferent about indifferent things.
Indeed, all indifferents that we encounter (or become otherwise aware of), must be considered.
The way we consider indifferent things is a direct reflection of the progress we’ve made on our journey toward moral excellence.
Our rational consideration of Trump (or anything or anyone) is the nexus at which we exercise our understanding of Virtue.
As Stoics, we absolutely should not take the path of least resistance when choosing how we to respond to Trump and his reelection — love him or hate him.
To abandon our roles in pursuit of passions is both unjust and inappropriate.
Our passions concerning Trump — our elation, or our rage — must not overtake our ability to think clearly in identifying what is morally Just and Appropriate (as far as our behaviors, actions, responses, and reactions are concerned).
If we’re angry, our urge may be to lean into that anger to express it at all costs.
If we’re elated, our urge may be to give a free pass to our new President and look the other way no matter what he chooses to do with it.
The former is undirected, self-indulgent venting of rage — a useless exercise — while the latter is blind allegiance and moral dissociation (disengagement).
These are neither Just nor Appropriate ways of conducting ourselves as Stoics.
We are, first and foremost human beings. This means one of our duties, so long as we’re Stoics, is to care for, benefit, and work together with other human beings. This is central to Stoic ethical theory, and Marcus Aurelius speaks plainly about it in Meditations 2.1 (and a handful of other meditations) when he says:
“…nor can I be angry with my kinsman, nor hate him. For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away.”
We will sometimes disagree with what is best for the Cosmopolis, there can be no doubt of that, but our political squabblings should never cloud the fact that our aim (as Stoics) isn’t to be politically dominant (or to, for lack of a better term, “win”). Instead, it is, in no small part, to be in service to the greater good and to help one another, for this is what is in alignment with Nature.
So, then, in our consideration of Trump (as well as of his cabinet and the present dominant Republican leadership in Washington) we must ask ourselves one question above all others: Does Trump (et al) behave in a way that suggests a solemn commitment to the betterment of the whole of the Cosmopolis?
Once we answer that question, we ask a second: what is the morally appropriate course of action my philosophy (Stoicism) reasons me to, given the answer to the first question?
Whatever the answer is, that’s what we do.
Thanks for reading.
[1] For the purposes of our discussion, anyway. We don’t need to “well actually” ourselves into the deepest depths of Stoic physics and ontology. Something is an indifferent if it lacks the ability to hinder or aid our pursuit of Virtue. Broadly speaking, the only thing capable of doing this is our rational faculty — how we think and choose.
January 28, 2025
A Stoic’s Guide to Action (Meditations 3.5)
In this episode, Tanner explores Meditations 3.5 by Marcus Aurelius, diving into its core teachings about Stoic ethics and virtuous living. The meditation emphasizes acting with integrity, examining one’s motives, and focusing on moral reasoning rather than outcomes. Tanner reflects on Marcus’s invocation of the “God within” as a call to internalize virtue and gratitude, encouraging listeners to appreciate life, even during adversity. The discussion underscores the Stoic principle of striving for progress rather than perfection, illustrating how even imperfect circumstances can foster growth.
MEDITATION TEXT
“Do not act unwillingly nor selfishly nor without self-examination, nor with divergent motives. Let no affectation veneer your thinking. Be neither a busy talker, nor a busybody. Moreover let the God within be the guardian of a real man, a man of ripe years, a statesman, a Roman, a magistrate, who has taken his post like one waiting for the Retreat to sound, ready to depart, needing no oath nor any man as witness. And see that you have gladness of face, no need of service from without nor the peace that other men bestow. You should stand upright, not be held upright.” (Meditations 3.5)
TAKEAWAYS
— Stoics should act justly and logically, focusing on their motives rather than outcomes.
— Virtue is accessible to anyone who earnestly pursues it, regardless of background.
— Life’s challenges are fleeting opportunities to grow in gratitude and work toward Virtue.
LINKS
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January 21, 2025
Are Humans Naturally Selfish? A Stoic Exploration
In this episode, Tanner answers a listener question from Wyatt Bennett: “What does Stoicism say about human nature? Are humans naturally selfish?” Exploring this through the Stoic concept of Oikeiôsis and the Circles of Concern, Tanner explains how our understanding of responsibilities expands as we mature. Starting from self-concern in infancy, we grow to care for family, friends, community, humanity, and even the planet. Tanner challenges Thomas Hobbes’ pessimistic view of human nature, offering a Stoic perspective that emphasizes the dynamic and evolving nature of human rationality and moral growth.
TAKEAWAYS
LINKS
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January 14, 2025
Choosing Your Counsel and Thoughts Wisely (Meditations 3.4)
In this episode, Tanner explores the rich insights of Meditations 3.4 by Marcus Aurelius, focusing on four main Stoic principles. Marcus warns against wasting time on unnecessary concerns about others, emphasizing opportunity cost and the importance of focusing on appropriate external and internal matters. Tanner also discusses the practice of habituating virtuous thoughts—those we would not be ashamed to express openly—as a step toward moral excellence. The meditation highlights the innate rationality within us, gifted by the Logos, and reminds us that our purpose is to act in alignment with justice and reason. Finally, Marcus advises caution in choosing whose counsel to value, urging Stoics to avoid being swayed by those who do not pursue Virtue themselves.
MEDITATION TEXT
“Do not waste the balance of life left to you in thoughts about other persons, when you are not referring to some advantage of your fellows—for why do you rob yourself of something else which you might do—I mean if you imagine to yourself what so and so is doing, and why; what he is saying or thinking or planning, and every thought of the kind which leads you astray from close watch over your governing self? [full meditation can be found at https://stoicismpod.com/far] — (Meditations 3.4)
TAKEAWAYS
— Every choice carries an opportunity cost; time spent on unproductive thoughts cannot be reclaimed.
— Virtue begins with habituating honest and just thoughts that align with Stoic values.
— Moral reasoning is not just an ability but the purpose of a rational being.
— Stoics must be selective about whose counsel they value, focusing on those who align with Nature.
LINKS
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January 7, 2025
Death and the Choice to Live Wisely (Meditations 3.3)
In this episode, I reflect on Meditation 3.3 from Marcus Aurelius’ Meditations, exploring its central themes: the inevitability of death, the futility of fearing it, and the Stoic imperative to live well while we can. Marcus reminds us that even the most accomplished and revered figures—be they healers, conquerors, or philosophers—ultimately succumb to mortality. Their stories serve as a humbling reminder of our shared fate and an encouragement to prioritize virtue over fame, power, or fear.
Key Takeaways:
“Hippocrates, after curing many sicknesses, himself fell sick and died. The Chaldean astrologers foretold the death of many persons, then the hour of fate overtook them also. Alexander, Pompeius, and Julius Caesar, after so often utterly destroying whole towns and slaying in the field many myriads of horse and foot, themselves also one day departed from life. Heraclitus, after many speculations about the fire which should consume the Universe, was waterlogged by dropsy, poulticed himself with cow-dung and died. Vermin killed Democritus; another kind of vermin Socrates. What is the moral? You went on board, you set sail, you have made the port. Step ashore: if to a second life, nothing is void of gods, not even in that other world; but if to unconsciousness, you will cease to suffer pains and pleasures and to be the servant of an earthly vessel as far inferior as that which does it service is superior; for the one is mind and deity, the other clay and gore.” - Meditations 3.3
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December 24, 2024
The Beauty on Nature's Processes (Meditations 3.2)
In this episode, I discuss Meditation 3.2 from Marcus Aurelius’ Meditations. This meditation reflects on the inherent beauty in all things that align with Nature, even when they might seem imperfect or undesirable to us at first glance. Marcus uses examples such as cracks on a freshly baked loaf of bread or the ripe, oozing fig to illustrate how side effects of Nature’s processes carry their own grace and fascination.
I explore two key takeaways:
I. Understanding Natural Processes – By studying and respecting Nature, we learn to identify the optimal points in its processes, whether in baking bread or recognizing when something has reached its natural conclusion.
II. Redefining Beauty – Marcus invites us to find beauty not just in the outcomes we prefer but in all stages of life’s processes. Even in things like a furrowed brow, overripe fruit, or the inevitability of decay, there is a harmony with Nature that can inspire respect, wonder, and acceptance.
Finally, I reflect on how shifting our judgment of ugliness to one of wonder and appreciation can deepen our understanding of the world and our place in it.
"We must also observe closely points of this kind, that even the secondary effects of Nature's processes possess a sort of grace and attraction. To take one instance, bread when it is being baked breaks open at some places; now even these cracks, which in one way contradict the promise of the baker's art, somehow catch the eye and stimulate in a special way our appetite for the food. And again figs, when fully mature, gape, and in ripe olives their very approach to decay adds a certain beauty of its own to the fruit. Ears of corn too when they bend downwards, the lion's wrinkled brow, the foam flowing from the boar's mouth, and many other characteristics that are far from beautiful if we look at them in isolation, do nevertheless because they follow from Nature's processes lend those a further ornament and a fascination. And so, if a man has a feeling for, and a deeper insight into the processes of the Universe, there is hardly one but will somehow appear to present itself pleasantly to him, even among mere attendant circumstances. Such a man also will feel no less pleasure in looking at the actual jaws of wild beasts than at the imitations which painters and sculptors exhibit, and he will be enabled to see in an old woman or an old man a kind of freshness and bloom, and to look upon the charms of his own boy slaves with sober eyes. And many such experiences there will be, not convincing to every one but occurring to him and to him alone who has become genuinely familiar with Nature and her works." – Meditations 3.2
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December 17, 2024
Why the Stoics Urge Us to Act Before Time and Reason Fade (Meditations 3.1)
Today we begin Book 3 of Meditations by Marcus Aurelius. Meditation 3.1 reminds us that our time is limited—not just by death, but by the potential loss of our rational faculty as we age. Marcus writes that even if life continues, our ability to reason, comprehend, and adapt to events may diminish. He urges us to press forward with our pursuit of Virtue while we still have the capacity to live thoughtfully and intentionally.
Memento Mori—the practice of remembering our mortality—grounds Stoic practice, but Marcus reminds us that it is not a lifehack to achieve personal goals or ambitions. Instead, it’s a practice rooted in the Stoic commitment to living in alignment with Nature and contributing to the greater good of the Cosmopolis. This meditation challenges us to reflect on how we use the present moment, which is the only time truly within our power, to make progress toward Virtue.
"We ought to take into account not only the fact that day by day life is being spent and a smaller balance remaining, but this further point also that, should we live longer, it is at least doubtful whether the intellect will hereafter be the same." - Meditations 3.1
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Why the Stoics Urge Us to Act Before Time and Reason Fade
Today we begin Book 3 of Meditations by Marcus Aurelius. Meditation 3.1 reminds us that our time is limited—not just by death, but by the potential loss of our rational faculty as we age. Marcus writes that even if life continues, our ability to reason, comprehend, and adapt to events may diminish. He urges us to press forward with our pursuit of Virtue while we still have the capacity to live thoughtfully and intentionally.
Memento Mori—the practice of remembering our mortality—grounds Stoic practice, but Marcus reminds us that it is not a lifehack to achieve personal goals or ambitions. Instead, it’s a practice rooted in the Stoic commitment to living in alignment with Nature and contributing to the greater good of the Cosmopolis. This meditation challenges us to reflect on how we use the present moment, which is the only time truly within our power, to make progress toward Virtue.
"We ought to take into account not only the fact that day by day life is being spent and a smaller balance remaining, but this further point also that, should we live longer, it is at least doubtful whether the intellect will hereafter be the same." - Meditations 3.1
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