A Guide to the Good Life (eBook, ePUB) - Irvine, William B Sofort per Download lieferbar Aristotle on the Sources of the Ethical Life (eBook, ePUB). 31, One of the great fears many of us face is that despite all our effort and striving, we will discover at the end that we have wasted our life. Download Best Book A Guide to the Good Life: The Ancient Art of Stoic Joy, ^^ PDF FILE Download A Guide to the Good Life: The Ancient Art of.
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A Guide to the Good Life is an eye-opening read about how to live a happier and more meaningful life. Read the book summary and download. List of the 56 titles currently available (epub format only): Aug, epub; Models_ A Comprehensive Guide to Attracting Women[MODELS]. Results 1 - 10 of Download Philosophy Books for FREE. Majority of us live our lives in an insignificantly small world, a small subset of the entire universe.
This book will help you start a quest, and then you can look for the answers you seek. It will give you a direction to help you reach your destination but it will not get you there. You have to walk. You must start, and you must not stop until you reach the top of the mountain. It may look steep
It is the philosophy of the ancient Stoics. The Stoic philosophy of life may be old, but it merits the attention of any modern individual who wishes to have a life that is both meaningful and fulfilling—who wishes, that is, to have a good life. Affiliating oneself with a school of philosophy was a serious business. Those who took their philosophy seriously attempted to live that philosophy from day to day.
Zeno — BC was the first Stoic. Among them were philosophy books purchased in Athens. Zeno set out to learn philosophical theory.
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He went off to study with Stilpo, of the Megarian school. He also studied with Polemo at the Academy, and in around BC, he started his own school of philosophy. In his teaching, he appears to have mixed the lifestyle advice of Crates with the theoretical philosophy of Polemo. His followers were initially called Zenonians, but because he was in the habit of giving his lectures in the Stoa Poikile, they subsequently became known as the Stoics—as. Nor was he particularly original.
Nevertheless, his Stoic writings are quite wonderful. His essays and letters are full of insight into the human condition. In these writings, Seneca talks about the things that typically make people unhappy—such as grief, anger, old age, and social anxieties—and about what we can do to make our life not just tolerable but joyful.
Fortunately, Musonius had a pupil, Lucius, who took notes during lectures. According to Epictetus, the primary concern of philosophy should be the art of living: Just as wood is the medium of the carpenter and bronze is the medium of the sculptor, your life is the medium on which you practice the art of living. Marcus Aurelius, emperor of Rome.
As Roman emperors go, Marcus was exceptionally good. For one thing, he exercised great restraint in his use of power. No emperor, we are told, showed more respect to the Senate than Marcus did.
He took care not to waste public money. Any thoughtful person will periodically contemplate the bad things that can happen to him. The obvious reason for doing this is to prevent those things from happening. But no matter how hard we try to prevent bad things from happening to us, some will happen anyway. Seneca therefore points to a second reason for contemplating the bad things that can happen to us. If we think about these things, we will lessen their impact on us when, despite our efforts at prevention, they happen.
We humans are unhappy in large part because we are insatiable; after working hard to get what we want, we routinely lose interest in the object of our desire. Rather than feeling satisfied, we feel a bit bored, and in response to this boredom, we go on to form new, even grander desires. One key to happiness, then, is to forestall the adaptation process: We need to take steps to prevent ourselves from taking for granted, once we get them, the things we worked so hard to get.
And because we have probably failed to take such steps in the past, there are doubtless many things in our life to which we have adapted, things that we once dreamed of having but that we now take for granted, including, perhaps, our spouse, our children, our house, our car, and our job.
The Stoics recommended that we spend time imagining that we have lost the things we value—that our wife has left us, our car was stolen, or we lost our job. Doing this, the Stoics thought, will make us value our wife, our car, and our job more than we otherwise would. Our most important choice in life, according to Epictetus, is whether to concern ourselves with things external to us or things internal. Most people choose the former because they think harms and benefits come from outside themselves.
While most people seek to gain contentment by changing the world around them, Epictetus advises us to gain contentment by changing ourselves—more precisely, by changing our desires.
Besides having complete control over our goals and values, Marcus points out that we have complete control over our character. We are, he says, the only ones who can stop ourselves from attaining goodness and integrity. We have it entirely within our power, for example, to prevent viciousness and cupidity from finding a home in our soul. It is obviously foolish for us to spend time and energy concerning ourselves with things outside of our control.
Remember that among the things over which we have complete control are the goals we set for ourselves. I think that when a Stoic concerns himself with things over which he has some but not complete control, such as winning a tennis match, he will be very careful about the goals he sets for himself.
In particular, he will be careful to set internal rather than external goals. Thus, his goal in playing tennis will not be to win a match something external, over which he has only partial control but to play to the best of his ability in the match something internal, over which he has complete control.
By choosing this goal, he will spare himself frustration or disappointment should he lose the match: Since it was not his goal to win the match, he will not have failed to attain his goal, as long as he played his best.
His tranquility will not be disrupted. One way to preserve our tranquility, the Stoics thought, is to take a fatalistic attitude toward the things that happen to us.
A Guide to the Good Life by William Irvine [BOOK SUMMARY & PDF]
What is interesting is that despite their determinism, despite their belief that whatever happened had to happen, the ancients were not fatalistic about the future. The Stoics, for example, did not sit around apathetically, resigned to whatever the future held in store; to the contrary, they spent their days working to affect the outcome of future events.
When the Stoics advocate fatalism, they are advocating a restricted form of the doctrine. More precisely, they are advising us to be fatalistic with respect to the past, to keep firmly in mind that the past cannot be changed.
We sometimes should think about the past to learn lessons that can help us in our efforts to shape the future. Notice that the advice that we be fatalistic with respect to the past and the present is consistent with the advice, offered in the preceding chapter, that we not concern ourselves with things over which we have no control. We have no control over the past; nor do we have any control over the present, if by the present we mean this very moment. Therefore, we are wasting our time if we worry about past or present events.
Besides contemplating bad things happening, we should sometimes live as if they had happened. At Tharpa Publications we value your privacy. Your email will not be passed on to 3rd parties. You have the option to unsubscribe at any time using the unsubscribe link at the bottom of each email or by contacting info.
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