My interview with Jay Heinrichs, author of "Aristotle's Guide to Self-Persuasion." Buy the book here: https://stoicismpod.com/jay

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This week I reflect on Meditations 4.6 and consider whether Marcus is really writing about death—or if he's reminding himself of the silliness of resisting what naturally unfolds. I explore the Stoic view of fate through the lens of the causal chain and point out where I think Stoicism allows some space for personal agency and emotional response. We also address the human tendency to lament things we cannot change, and I explain why indulging in that lamentation holds us back from our progress toward virtue.

In the second half of the episode, I respond to a thoughtful listener question about how to let go of responsibilities when you've taken on too much. We dig into the difference between permanent and elective roles, what Stoicism asks of us when it comes to stepping away from duties, and how to abandon certain roles without abandoning our moral character in the process.

“These are natural and necessary results from creatures of this kind, and one who wants this to be otherwise wants the fig-tree not to yield its acrid juice. And in general remember this, that within a very little while both he and you will be dead, and a little after not even your name nor his will be left.”

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In this episode, I reflect on Meditations 4.5 and Marcus Aurelius’ effort to habituate acceptance of death as a natural and necessary part of life. Drawing from Marcus' experiences leading Rome through war and plague, I explore how his preoccupation with death wasn’t morbid, but practical—an attempt to remain aligned with Nature and his duty within the Cosmopolis. Death, like birth, is part of the universal order, and Stoicism teaches us that fearing it contradicts the very reason and nature we’re trying to live in accordance with.

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In this episode, I respond to a challenging and emotionally heavy listener question: how can Stoicism claim that only Virtue is Good and only Vice is Evil, even in the face of horrific acts like rape? This isn’t a theoretical exercise in cruelty—it's a serious inquiry into Stoic ethical nuance. The heart of the issue is understanding what Stoicism means when it calls something "indifferent," and why it insists that moral value resides not in actions themselves, but in the moral character of the person choosing them.

I explain the two definitions of indifferents in Stoicism: one refers to things that don’t affect our own character (if we’re not the actor), and the other refers to things whose moral value is undefined until context is applied. Through that lens, I show how horrific acts like rape are always unjust—and thus always vicious—not because of the physical actions involved, but because of the context in which they occur.

This episode isn’t easy listening, but it’s essential for any serious student of Stoicism who wants to understand how Stoic ethics holds together even in the hardest moral cases.

NO MEDITATION CITED THIS EPISODE

THREE TAKEAWAYS

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In this episode, I share a personal story about nearly losing my temper on a train—a moment that reminded me, yet again, how far I am from sagehood and how important continuous attention (prosochē) is in Stoic practice. A long day in London, a rowdy group of teens, and a few minor annoyances were enough to push me near my breaking point. But in reflecting on the moment, I was reminded that even when we slip, our years of practice can still protect us from our worst impulses.

I share this story not just to vent, but to illustrate three key ideas: how quickly we can be carried away by impressions when we stop paying attention; how Stoic practice can lower the intensity of our worst moments over time; and how no one is immune to slipping—not even those who teach the philosophy to others. This episode is a reminder that the Stoic path requires vigilance, humility, and honest self-reflection.

NO MEDITATION CITED THIS EPISODE

THREE TAKEAWAYS

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In this episode of Practical Stoicism, I unpack Meditations 4.4, where Marcus Aurelius reflects on the shared nature of human reason and its connection to a universal law. While Marcus builds a case for a kind of Stoic cosmopolitanism—where all rational beings are part of one commonwealth—I explore how this can inform our understanding of decentralized morality and Natural Law. I also contrast Stoic justice with religious or centralized legal frameworks, and explain why Stoicism’s moral reasoning demands more personal responsibility and attentiveness to context.

Later in the episode, I answer a listener question about standing for justice in a polarized world. I argue that recognizing our limitations is a crucial part of ethical living. We can’t do everything, and pretending otherwise often causes more harm than good. Justice, from a Stoic perspective, begins with self-awareness and grows outward, rooted in reason and tempered by our roles and capacities.

Meditations 4.4

If mind is common to us all, then also the reason, whereby we are reasoning beings, is common… and thence, from this common City, is derived our mind itself, our reason and our sense of law, or from what else?

THREE TAKEAWAYS

— Stoic justice is grounded in Natural Law, not dogma or divine command.

— We must reason within our roles and limits, not pretend to be omnipotent.

— Our shared reason connects us to a universal moral framework—but that framework still depends on individual effort and context.

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