Stoic Week 2015 is November 2-8. Assess your “Stoic quotient” and enroll here and then download the handbook here. The handbook is interesting and useful even if you don’t take part in Stoic Week.
E3: What makes a good person good?
Whom does philosophy speak for?
In “Whom Does Philosophy Speak For,” Seyla Benhabib and George Yancy consider that sometimes philosophy speaks for and about everyone and yet at other times seems not to. Unfortunately, “a dynamic of freedom for some and domination for others is present in much of Western philosophy.” This has a significant bearing on our understanding of democracy. Benhabib says, “Western philosophy, as distinguished from myth, literature, drama and many other forms of human expression, speaks in the name of the universal. Philosophy emerges when Socrates and Plato show how we have to free ourselves from the ‘idols of the city,’ and when the pre-Socratics ask about what constitutes matter and the universe, rejecting the answers provided by the Greek polytheistic myths.” And yet she also agrees when Yancy points out “that within the Western philosophical tradition, the mind, coded as white and male, is privileged over the body, coded as female or a signification of blackness, creating a false, disembodied practice.”
Evolved to be free?
In “Evolution Explains It All for You,” Galen Strawson considers Daniel Dennett’s arguments for compatibilism, the idea that “freedom is wholly compatible with determinism, although determinism is the view that everything that happens in the universe is necessitated by what has already happened, so that nothing can ever occur otherwise than it actually does.” Yet, Strawson says, “This compatibilist freedom … seems intensely unsatisfactory. “
Your freedom quotient
In “The Free-Will Scale,” Stephen Cave says that we have an IQ that measures intelligence and also an FQ … freedom quotient … to show how much free will we have. “[T]he comparison with intelligence is revealing. For much of the past 2,000 years in the West, intelligence was conceived in terms of a God-given faculty of reason that set humans wholly apart from other creatures. ‘Intellect’ and ‘will’ were seen by the medieval theologian Thomas Aquinas, for example, as the two pre‑eminent faculties of the soul, which did not depend at all on the body. Now we know differently: we know that we have evolved through a long process of natural selection and that we share our faculties to varying degrees with other animals. Upon realising this, we did not conclude that there wasn’t really any such thing as intelligence – rather, psychologists set about putting it on a scientific footing. Similarly, we should not say that there is no such thing as free will, just because it is not how the theologians imagined; rather, it is time we put it, too, on a scientific footing.”
More on extreme altruism
This couple lives on 6% of their income so they can give $100,000 a year to charity. “Julia Wise is a social worker and her husband, Jeff Kaufman, is a software engineer. In 2013, their combined income was just under $245,000, putting them in the top 10% of US households. And yet, excluding taxes and savings, they lived on just $15,280, or 6.25% of their income. What happened to the rest of their income, just under $100,000? They gave it to charity.”
Extreme altruism
The world is full of suffering. How far should you go to prevent the suffering of others, especially the suffering of strangers? Ought you spend way too much to enjoy a fancy coffee drink while children are dying of starvation? Larissa MacFarquhar discusses extreme altruism, illustrating her points with a fascinating example. “In wartime – or in a crisis so devastating that it resembles war, such as an earthquake or a hurricane – duty expands far beyond its peacetime boundaries. In wartime, it is thought dutiful rather than unnatural to leave your family for the sake of a cause. In ordinary times, to ask a person to sacrifice his life for a stranger seems outrageous, but in war it is commonplace. Acts that seem appallingly bad or appallingly good in normal circumstances become part of daily life. This is the difference between do-gooders and ordinary people: for do-gooders, it is always wartime. They always feel themselves responsible for strangers; they know that there are always those as urgently in need as the victims of battle, and they consider themselves conscripted by duty.”
Are you a story?
Some philosophers and others claim that the best way to understand self-identity is to think of it as a story you work on and tell yourself as you live. It’s that story that gives your life focus, meaning, and purpose. But in “I Am Not a Story,” Galen Strawson disagrees: he thinks the idea that life is a story is false and even dangerous.
Disease and self-identity
When does the deterioration of your brain rob you of your identity, and when doesn’t it? Is it when you lose your memories, or is it the loss of something else that robs you of your self? In “Your Brain, Your Disease, Your Self,” philosopher Shaun Nichols and psychologist Nina Strohminger say it is your morality more than your memory that makes you you. “It is only when our grip on the moral universe loosens that our identity slips away with it.”
An experiment: tell the truth
“One day I decided to stop lying. Don’t get me wrong, I’ve never been a big liar before in my life, but I decided to – to the best of my abilities – not lie at all. I defined some borderline case rules for myself, for example, it is ok to avoid or withhold the truth, when the effects of telling it would be harmful for myself or someone else (do I look pretty in this dress?), but not to tell a direct lie, however small.” Jacob Henricson gives the result of his experiment in “Honesty in Business – A Stoic Experiment.” Kant would approve.
How to succeed in business with Stoicism
Well, not exactly how to succeed as much as how one CEO practices Stoicism. Jules Evans interviews Jonathan Newhouse CEO of Conde Nast, about his practice of Stoic philosophy.
Socratically Speaking 