A Guide to the Good Life the Ancient Art of Stoic
William B. Irvine set himself the task of making Stoicism feasible and palatable in today's world. To put it bluntly, this meant rummaging through the Stoic classics to make a cocky-help book. Whereas the archetype Stoic authors—Marcus Aurelius, Seneca, and Epictetus—dispensed practical advice without much order, Irvine tries to create a systematic practice that any reader tin can follow. Irvine's system consists of several mental exercises, or tricks, that the novice Stoic tin can use to gain serenity. The nearly important of these is negative visualization: take a moment to imagine how things could go wrong, how you could lose what you have—your health, task, or spouse—and how everything you accept for granted might never accept existed at all. This will counteract what Irvine calls "hedonistic adaptation," which is when we get used to the good things in our lives and lose the ability to enjoy them. Hedonistic adaptation is the existent enemy of repose, because it forever enchains united states to desire—every bit before long every bit one want is satisfied, we have another one, and the procedure repeats without us getting whatever happier. Another Stoic exercise is the internalization of goals. Starting time, determine the extent to which you lot can control the upshot of any situation; and then, make certain you lot just worry about that office which you can control, and don't trouble yourself well-nigh the rest. If you are going on a first engagement, for example, don't make information technology your goal to impress the person—since yous tin can't directly control whether someone likes yous or not—but make it your goal to try your best. In the language of self-help, that is, focus on the procedure and non the production, the try and not the outcome. The last major technique can exist better described as an attitude rather than an exercise. This is to accept a fatalistic attitude towards the past. Since what happened in the past is beyond your power to alter, don't problem yourself with "if-onlys" or fill up your mind with regrets. Instead, attempt to cultivate amor fati, love of fate; learn to capeesh the good in what has happened, rather than retrieve of all the means it could have been better. The general attitude that a Stoic wishes to cultivate is a mixture of enjoyment and detachment: the power to savour all of the little pleasures of daily life without becoming and then attached to annihilation that yous are incapacitated without it. Information technology is rather similar the attitude of a spectator at a play: heartily enjoying the bear witness, while keeping in mind that all the activity is staged and not worth getting upset over. With this mentality y'all could, in theory, be satisfied with anything, and maintain your serenity nether any circumstances. These, in nutshell form, are the volume's major pieces of advice. The residue of the book is divided into a brief historical sketch of Stoicism, a series of short chapters about applying Stoicism to specific challenges, and a broader cultural criticism from a Stoic perspective. The latter of these was the nigh interesting—Irvine isn't a fan of political definiteness or of grief counseling. He as well has a lot of advice about responding to insults, some of which I idea was obvious, some of which I thought was wrong, and most of which fabricated me wonder: Why is he talking so much nigh insults? Is poor Irvine getting insulted all the time? My main criticism of this book is its style. Perchance because Irvine was trying to appeal to a pop market, the prose is painfully simple, and filled with unnecessary clarifications and wearying redundancies. "Repetitive" is a charitable description. Added to that, I often got the feeling that he was purposefully avoiding delving securely into whatsoever topic, for fear of losing any novice readers, which irked me. The important question is: Do the techniques piece of work? I have been having some fun imagining my life going horribly wrong: my metro being crushed underground in an convulsion, my figurer bursting into flames and blinding me—getting struck by lighting on my walk to work, all of my friends leaving me en masse, and and so on. Somehow, this exercise does tend to put me in a cheerful mood. I too agree with Irvine about desire—why hedonism doesn't produce contentment, why connoisseurship is counterproductive, why it'south wise to accustom oneself to some disappointment and discomfort. At the very to the lowest degree, this book is an interesting experiment: trying to revive a expressionless philosophy of life for the twenty-first century. Now, to put Stoicism into practise, I'm going to imagine this review not getting any likes. At that place volition be—or already has been!—a final time in your life that yous brush your teeth, cut your pilus, drive a motorcar, mow the backyard, or play hopscotch.
In my review of Feeling Expert, a cocky-help book, I noted the lack of applied philosophies in the mod world. Far from an original insight, I now see that this thought is a relatively common criticism of contemporary instruction and modern philosophy. The other day, for example, I stumbled upon a YouTube channel, the Schoolhouse of Life, an educational project that tries to teach life lessons rather than bookish knowledge. This book, an attempt to revive ancient Stoicism, is part of the same loose move.
در یکی از فیلم های سه گانۀ نیمه شب، جسی (ایثان هاک) آزمایشی را نقل می کند: گروهی از محققان بر روی کسانی که در بخت آزمایی برنده شده اند مطالعه کرده اند و متوجه نکتۀ جالبی شده اند. متوجه شده اند که برندگان بخت آزمایی پس از مدتی که جایزۀ هنگفت بخت آزمایی را بردند، باز به همان شخصیتی که قبل از ثروتمند شدن بودند، تبدیل می شوند: اگر قبل از این شاد و پرنشاط بودند، باز هم شاد و پرنشاط می شوند، اما با یک پورشه. و اگر بدخلق و افسرده بودند، باز هم بدخلق و افسرده می شوند، اما با یک پورشه. همین طور کسانی که دچار قطع عضو یا آسیب های جسمی دیگر می شوند نیز تنها برای مدتی از آن آسیب رنج می برند و وقتی رنج را پشت سر گذاشتند، باز به همان روحیات سابق خود بر می گردند. از قدیم بین ما معروف بوده که ثروت خوشبختی نمی آورد، اما جالب است که حالا که بیشتر از هر وقتی به این اندرز نیازمندیم، بیشتر از هر وقتی به درستی آن بی اعتمادیم. منظور از ثروت رفاه عمومی نیست، رفاه عمومی وظیفه ایست که دولت باید به عهده بگیرد و هیچ پند و اندرز اخلاقی نمی تواند و نباید قصور و تقصیرهای دولتی را توجیه کند. منظور ثروت در زندگی شخصی است، و اخلاق هم به دنبال اصلاح زندگی شخصی است، نه زندگی سیاسی. اگر بپذیریم که خوشبختی یک احساس درونی است، و عوامل بیرونی هر چند بتوانند تغییری موقتی در این احساس ایجاد کنند، اما نمی توانند آن را به طور دائم ایجاد کنند یا از بین ببرند، آن گاه این پرسش پیش می آید که: پس خوشبختی چگونه حاصل می شود؟ آیا راهی هست که احساس رضایت و سرشاری درونی را بدون نیاز به عوامل بیرونی، یا حداقل با کمترین توسل به عوامل بیرونی، به دست بیاوریم؟ این سؤال قرن بیست و یکم نیست. متفکران زیادی از روزگار باستان در فکر رسیدن به پاسخ این سؤال بودند، و جواب را گاه در عرفان ها و فلسفه های ماوراء طبیعی و گاه در ریاضت های عجیب و غریب بدنی می دانستند. در این میان، رواقی ها خوشبختی را نه در جاهای عجیب و غریب، بلکه در همین زندگی عادی می جستند. در پذیرفتن این زندگی، با تمام جوانب آن.
مؤلف در مقدمۀ کتاب هم آزمایش مشابهی را تعریف می کند: محققان با مطالعه روی برندگان بخت آزمایی مشاهده کرده اند که ثروت کلان، ثروت رؤیایی ناگهانی، چیزی که بیشتر ما در آرزوی آنیم، در عمل پس از مدتی برای برندگان بخت آزمایی معمولی می شود، و احساس خوشبختی و شادی ناشی از ثروت کم کم رنگ می بازد و باز همان حرص ها و همان حسرت ها و همان حسادت ها سر بر می آورد.
این کتاب، معرفی خوبی است از پاسخی که فیلسوفان رواقی یونانی و رومی، دو هزار سال پیش از این به آن رسیدند.
Recommended to: If you are interested in applying philosophical views and wisdom to your life and if you value tranquility and inner peace above all. What this book is near: The author William Irvine who is a professor of philosophy at Wright State University later having read through many philosophy schools from Zen Buddhist to Cynics and Stoics has come up into conclusion that living a stoic life is worth pursuing due to its promising benefit which is tranquility and joy. He has thus compiled teachings of swell Stoics from Seneca to Marcus Aurelius and tailored them to suit the modern days. Pros: Also, he has made a decent contribution on portraying an actual picture of what Stoicism is really about. Cons: Selected synopsis:
Author has provided well organized, practical $.25 of communication which are the essence of Stoic philosophy from negative visualization to practicing self-discipline through self-denial.
Franky I saw no employ of the last affiliate, it had no relevance to a guide to a good life and it wasn't a short affiliate believe me and the contents were advocation of stoic philosophy which he had done already in previous chapters very well.
A potent manner of confronting a disturbing situation is the apply of negative visualization, namely, imagining what would happen if you lost your dear possessions, be it your machine, house, or fifty-fifty your beloved. It argues that by doing so you come to appreciate your belonging far more than those who accept things for granted.
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Internalize your goals: A beautiful piece of communication. Information technology says that we must focus our attention on what we have full or partial control on, not the things we have no control over.
For example, if y'all take a tennis lucifer, don't ready your goal on being the winner, considering if you lot fail, you lot volition lose your tranquility and become utterly upset, instead, make your goal to practice and play at highest level possible which in plow tin can have the added value of winning the match.
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What upsets people is non things themselves just their judgments about these things.
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What point is there on "being unhappy", only considering one time you were unhappy...
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Nosotros can easily supplant out feelings of regret at having lost something with feelings of thanks for once having had it.
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Reason, is the all-time weapon confronting grief. Unless reason puts an end to our tears, fortune will not do so.
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If nosotros seek social status, we give people power over us: since we have to practice things calculated to brand them adore us and we will have to refrain from doing things that volition trigger their disfavor.
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To retain inner peace, focus on what you take control on, It'southward foolish to concerns ourselves with what we can't control like when the lord's day rises or when a dear person to united states of america might dice.
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Vices are contagious: They spread, quickly and unnoticed, from those who have them to those with whom they come up into contact.
This book gets 5 stars for bailiwick, ii stars for execution. The Stoics themselves are fascinating and every quote is a precious stone. Withal, the author doesn't trust the ancient Stoics to acquit the statement. Instead, his account is a series of straw human being arguments ("you might think that a Stoic would eat babies, only there'southward another reading..." Not quite that bad but almost.). Further, when he gets to the section on updating Stoicism for the modern world, the section where he has to practise the heavy lifting past himself, he has a failure of nerve or a bout of laziness or both. Information technology turns into a hypothetical argument ("if i were to argue, one would start by describing how evolution supports Stoicism..." but he never actually makes the argument!) "One" should go ahead and brand his argument, rather than totally copping out with a sketch of an idea. I was predisposed to like this volume given the subject, simply I was left wishing for a far improve treatment. The Stoics deserve ameliorate.
1. می گویند در یونان باستان -برخلاف ایران باستان که حکومتی دیکتاتوری داشت- به سبب حکومت دموکراتیک اش، کسانی دارای شانیت بالاتر ِ اجتماعی بودند که توانایی شان در اقناع کردن مردمان بیشتر و بیشتر بود؛ از این رو بود که بازار مدارس آموزش فلسفه و منطق و جدل و خطابه داغ ِ داغ بود. در این بازار شلوغ که هر کس ادعای آموزش هنر زندگی به بهترین نحو را داشت سویی در دست افلاطونیان و آکادمی شان بود ، سویی در دست اپیکوریان، سویی برای مشاییان پیرو ارسطو، سویی سوفسطاییان و سویی کلبیون و ...در این میان گروهی از فلاسفه ی هنر ِ زندگی آموز هم بودند که چون سخنرانی هایشان را در ابتدا بیشتر در رواق های پر نقش و نگار یونان باستان برگزار میکردند به رواقیون معروف شدند. 2.مکتب رواقی را زنون کیتیومی در یونان پایه گذاری کرد.اساس فلسفه شان بر آموزش منطق و فیزیک و اخلاق استوار بود و غایت القصوی شان فضیلتمندی و داشتن زندگی خوب.سالها بعد رومیان با حذف لزوم یادگیری منطق و فیزیک و ایجاد تغییراتی در اصول و مبانی مکتب رواقی یونانی و سازگارسازی ان با شرایط خودشان ، دستیابی به آرامش را هم به عنوان یکی از اصلی ترین غایات این فلسفه زندگی افزودند. three.فی الواقع، فلسفه رواقی به دنبال ایجاد آرامش در زندگی و لذت بردن از آن و نیز از بین بردن احساسات منفی چون ، اندوه ، خشم، اضطراب و ترس و ... بوده است.آنها راهکارهایی روانشناختی برای دستیابی به مطلوب مذکور ارائه کرده اند. اندیشیدن به اتفاقات ناگوار برای لذت بردن از زندگانی هم اکنون و آنچه که داریم و شاکر بودن از اینکه می توانست شرایط بدتر از این باشد ولی نیست.توجه به سه گانه اختیار یعنی تمیز دادن اموری که کاملا از حوزه اختیار ما خارجند، اموری که کاملا در اختیار ما هستند و اموری که تاحدی در کنترل ما هستند ولی تسلط کاملی بر آنها نداریم. تقدیرگرایی و جبرگرایی نسبت به گذشته و حال و غصه نخوردن بر آن و نیز بینش هایی در باب حفظ آرامش در موقعیت هایی که می توانند آرامش ما را بر هم بزنند ، هم چون توهین وتحقیر، خشم، در برابر حس شهرت طلبی، در برابر میل به زندگی پرزرق و برق ، در هنگامه ی پیری و در اندیشه ی مرگ. iv. دیدگاه های رواقیون در بسیاری از ابعاد به نگاه دینی و به ویژه عرفانی ما بسیار نزدیک است. صوفی ابن الوقت باشد ای رفیق یا تلاش برای خویشتنداری و نیز سختی های خود خواسته و بسیاری دیگر... درنهایت آنکه : بر کش آن نغمه که سرمایه ی آب و گل توست
مثلا سخن از تلاش برای لذت بردن زندگی در عین عدم وابستگی به آن و توانایی در ترک آن بدون از دست دادن آرامش را مقایسه کنید با سخن حضرت امیر که می فرماید : "الزهد بین کلمتین من القران، قال الله سبحانه: لکیلا تاسوا علی ما فاتکم و لا تفرحوا علی ما آتیکم؛ زهد بین دو سخن از قرآن است، خدا میفرماید: که بر آنچه از دست دادید حسرت مخورید و بدانچه به دست آورید شادمان نباشید و یا همین موضوع را با توصیه عارفان به غنیمت شمردن دم:
نیست فردا کردن از شرط طریق
آدمی باید فارغ از تعریف و تمجید دیگران و نیز مخالفت و نارضایتی آنان ، خود باشد:
ای ز خود رفته ، تهی شو ز نوای دگـــران
Fiind el însuși un stoic declarat, William B. Irvine (northward. 1952), profesor la Universitatea din Dayton, Ohio, și-ar dori să trăiască într-o lume de stoici. Crede că ar arăta ceva mai bine decît în prezent. Oamenii s-ar chinui mai puțin cu fleacuri, ar fi mai senini și mai voioși. Și, cu siguranță, ar trăi mai mult, ar depăși suta. De acord. În acest nobil scop, el descrie filosofia stoică, principalii ei reprezentanți (Zenon, Seneca, Epictet, Musonius Rufus, Marcus Aurelius) și o adaptează la vremurile noastre (pp.27-71). Autorul recomandă cîteva „exerciții spirituale" și sfaturi: vizualizarea negativă, renunțarea la ego / sine, meditația asupra bătrîneții și a morții etc. (pp.74-215). În final, William B. Irvine discută motivele care au dus la „declinul stoicismului" și necesitatea de a-i da o nouă înfățișare, acceptabilă pentru contemporani (pp.219-294). Este o lucrare mult mai bună decît Cărticica stoicismului de Jonas Salzgerber. William B. Irvine chiar i-a citit pe stoici. Singurul lucru care mă irită este faptul că toată această literatură de self-help (care se revendică de la Seneca și Epictet) southward-a ivit și a explodat abia după ce filosofii în cauză au devenit vedete internaționale prin lucrările lui Pierre Hadot și Michel Foucault. Dar nimeni nu-i menționează ca precursori. Cărțile de self-help au două defecte majore: simplifică la maximum învățăturile la care trimit (în cazul de față preceptele stoicismului) și mimează un optimism forțat. Vreți să fiți fericiți și toată lumea să prospere? Da? Atunci urmați întocmai cele 133 de reguli din această carte du jour. Lumea va rîde de voi, dar nu vă faceți griji, fiți stoici... Ca de obicei, traducerea și corectura lucrării lasă de dorit. Filosoful Canus nu putea juca șah (p.207). El juca latrunculi, un joc cu pioni de culori diferite, fără legătură cu șahul. Seneca nu a redactat niciodată o lucrare cu titlul Consolații către Marcia (p.107). Titlul latinesc al scrisorii este Advertizement Marciam: De Consolatione și se traduce prin Consolație / Mîngîiere. Pentru Marcia, așa cum foarte corect e în nota de subsol. În paragraful iii de la p.257, sintagma „în primul rînd" se repetă inutil în aceeași frază. Un extras: „Cu siguranță că nu sînt primul stoic care modifică doctrina. Romanii, după cum am văzut, au adaptat stoicismul grec nevoilor lor... Stoicii credeau că principiile stoicismului nu sînt de piatră, ci mai curînd din lut..." (p.256). Traducerea acestui volum aparține lui Florin Tudose. Nu e menționat în prezentarea cărții.
خوب بود. بینظیر نبود. چون گاهی حرفهاش رو تکرار میکرد ولی از اونجایی که کتاب میخواست آموزشی باشه اتفاق خیلی بدی نبود. بهرحال باید سعیشو میکرد که کامل مطلب رو برای خواننده جا بندازه. رواقی بودن شیوه خوبی برای زندگی میتونه باشه. من هم با بعضی از بخشهاش نمیتونستم موافق باشم ولی اکثر بخشهاش میتونست خیلی کمککننده باشه در زندگی. و ایدهی نوشتن همچین کتابی هم ایدهی خیلی خوبی بود و فلسفه رو خیلی خوب توضیح داده بود. این که فلسفه گذشته به چه شکل بوده و الان به چه شکل شده. با خوندن این کتاب و فکر کردن بهش و انجام دادناش، میشه خیلی راحتتر زندگی کرد.
بینظیر نبود اما خوب بود.
بودن این طور کتابها به نظرم اتفاق خیلی خوبیه.
کمتر عصبانی شد، کمتر غر زد و کمتر حرص و جوش بیخود زد.
Take you ever thought almost how we can alive a happy life? Nearly people are thinking well-nigh it on daily basis and indeed it has been ane of the greatest human concerns throughout history. Nowadays nosotros tin hardly find anyone to answer this question properly even the all-time philosophers are occupied with another branches of philosophy such every bit logic, ethics, epistemology and ...
But about more than than 2000 years ago there were philosophers whose main job was to teach "philosophy of life", which refers to a comprehensive guide regarding how we should live in order to exist happy and satisfied in our lives and how to convalesce or even eliminate all negative emotions such as anger, grief, anxiety, depression etc. The importance of having a philosophy of life is that if we don't have a proper philosophy we might waste our precious life pursuing things that are not worth pursuing and attaining things that are not worth attaining. In other words, at the end of the life nosotros might find out that we didn't live a good life and we accept just wasted information technology in haphazard mode. Having A philosophy of life enables u.s.a. to know the true value of everything we encounter and be aware of what we should focus on and what we should ignore. So, because of this importance there were schools in which smashing Greek philosophers taught their philosophy of life. Among them one of the well-nigh prominent and marvelous schools was the schools of "stoics". They were great philosophers and psychologists who obtained a remarkable wisdom regarding how to get rid of negative emotions and consequently; live a happy life.
The stoics asserts that the important goal in life is achieving "Tranquility". By tranquility they mean a life without or with little negative emotions like acrimony and anxiety, and have a tranquil land of mind. They also idea that nosotros can achieve placidity past living a "virtuous��� life. According to stoics, a virtuous person is ane who performs well the function for which humans were designed. For case, a virtuous hammer is ane that drive nails properly. So for what part were people designed?? To reply this question the stoics idea we need only examine ourselves. On doing so, we will detect that we Have the ability to reason and we differ from other animals in this respect, and so a virtuous person should be reasonable. Other natural characteristics of human being are the same. For case nosotros are naturally social creatures, and then we have duties to our fellow men. In sum, stoics claim that if nosotros live virtuous( in conformity with nature) we will achieve tranquility and equally a result, we will live a happy and satisfied life.
The writer of this volume is a proficient author and he explained stoics theories in the best way possible. He focuses of practical aspects of stoics literature and explains their psychological techniques in a mode that is so useful in everyday life. He likewise adds stoic sage's advices about some important aspects of life such as how to treat in our social life, how to respond when we hear an insult, what should be attitude towards fame or fortune, and etc. I highly recommend this book to all sorts of readers, the to the lowest degree benefit of this book is that information technology will definitely aid you lot to raise your mental state.
If someone asks me why am I living and what is the purpose in life? then I don't accept an respond. In pursuit of improving myself and better quality of life, I started reading self-aid books and I've stumbled on Stoic mentions in other books on various occasions and thus I picked this ane to larn near stoicism and this i is wonderful beginner volume to become a practising stoic. Why is information technology important to have a philosophy of life? If not we might unintentionally lead a bad life and on death bed nosotros contemplate and regret that nosotros have lead a bad life and did not accomplish annihilation substantial. The purpose of practicing stoicism is to attain placidity, this book helps you by providing teachings of Ancient stoics like Seneca, Marcus Aurelius, Epictetus and others. Towards the end of this book, as a practicing stoic, the author advices on practicing stoicism and how it would be helpful for you in this mod world. Stoicism teachings are not easy to follow, they are very difficult to practice. If yous're planning to practice stoicism and so the author strongly recommends to keep it a secret to avert discouragement and humiliation from others. Few of the teachings I remember are: 1 - Negative imagination: This is a tough ane, stoics tell that by practicing negative imagination, we don't take the people or things nosotros value most for granted. 2 - Dealing with insults: Insults either straight or indirect cannot be avoided, in your career or in your personal life. Stoics tell us respond to insults with silence and much better with self-deprecating humour by this we'll become more immune to insults. 3 - About control: Do not worry most the things you cannot control similar Weather or traffic and so on. Care simply about the things which you lot take complete control like your goals and ambitions. If some cases you have partial control similar a Tennis friction match yous're playing, if you're adamant on winning the friction match, you might get disappointed and it disturbs your tranquillity instead focus on giving the all-time y'all can. In that location's much more to learn from this volume, it'due south worth giving it a try.
E.g., If you value your house more than, so imagine it is on burn, such that if the fourth dimension comes you'll be able to cope with that disaster.
Practising negative imagination for sometime in a solar day helps usa to be more affectionate with our loved ones.
هدف اصلی فلسفه رواقیون رسیدن به آرامش هست. مهمترین معضل برای خیلیها از جمله خود من اینه که آرامش توی شهرته؟ یا ثروت؟ یا سرگرمیهای لذت بخش؟ شوپنهاور میگه نبود رنج سعادته. مونتنی میگه پذیرش طبیعت آرامشه. رواقیون میگن استفاده از قوای عقلانی منجر به عمیقترین لذات درونیه و سعادت و آرامش رو به دنبال داره. خب حالا که میدونیم آرامش کجاست چرا نریم سراغش؟ اینجا یه اما بزرگ هست: برای من این کتاب کاربردی بود. نمیتونم بگم صد در صد کاربردی ولی شاید ۶۰ درصد مطالبش رو میتونستم به صورت عملی توی زندگی روزمرهام پیاده کنم. این ۶۰ درصد به نظر من عدد بزرگی برای یک کتاب هست. به علاوه من هم یه جاهایی حرف رواقیون رو قبول نداشتم. یه جاهایی منطق درستی ندیدم پشت فلسفیدن و عملکردشون. ولی همچنان به نظرم این کتاب و تکنیکهایی که ارائه میده بسیار سودم��ده. شبیهسازی اتفاقات ناگوار، نحوه تعامل با دیگران، تقسیم امور به آنچه در اختیار ماست و آنچه نیست از تکنیکهای منتسب به رواقیون در این کتاب هست که خب حداقل برای من تونست تا حد خوبی جواب بده. مدت طولانی هست که درگیر خوندنشم و چندتایی از تکنیکهاش رو استفاده کردم. راضی هم هستم. البته بگم من دقیقا با مشکلاتی که این تکنیکها منجر به رفعش میشدن درگیر بودم (کمالگرایی، ملال، انزوا) و شاید کاربردی بودنش برام از این جهت باشه. نکته منفی کتاب برای من این بود که یه جاهایی شبیه کتاب دینی میشد😁 اون جاهایی که میگفت فقر و گرسنگی خودخواسته رو تجربه کنیم ( شبیه روزه گرفتن، یا با فقرا وقت گذروندن که اسلام توصیه میکنه) فرقش با کتابهای دینی این بود که تحلیل عقلانی میاورد برای این توصیههای عجیب و سختش نه حدیث و آیه ولی خب منم مغزم تحلیلیه و یه جاهایی آبم باهاش توی یه جوب نمیرفت ولی فصل آخر نویسنده حرف خوبی میزنه که میگه این فلسفه برای بعضی اشخاص توی بعضی شرایط میتونه کاربردیترین فلسفه باشه. حالا من یه اصلاح روی این حرفش میارم: بخشهایی از این فلسفه برای بعضی اشخاص توی بعضی شرایط میتونه کاربردیترین فلسفه باشه. من سهمم رو از این کتاب گرفتم. آیا رواقی زیستن بهترینه؟ من از رواقی زیستن برای بهتر زیستن خودم استفاده میکنم.
اگه درگیرش شده باشید میفهمید که شهرت و ثروت و لذتهای پیدرپی مهمترین عوامل برهم خوردن آرامش هستن. پس آرامش کجاست؟
می��ه رنج نباشه؟ طبیعت همیشه بر وفق مراد ماست؟ میشه احساساتمون (نفرت، غم، اندوه و ...) بر عقلمون غلبه نکنن؟
معلومه که نمیشه. پس رواقیون چی کار کردن؟ چطور همچین تناقضی رو حل کردن؟ باید کتاب رو خوند تا فهمید.
یا اونجایی که میگفت از لذت چشم پوشی کنی خودخواسته !!
آیا این کتاب ارزش خوندن داره؟ قطعا داره. هر کسی به اندازه سهم خودش میتونه از این کتاب استفاده کنه پس خوندنش در هر حال مفیده.
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