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Practical Stoicism

Practical Stoicism

Von: Tanner Campbell
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Stoicism is the pursuit of Virtue (Aretê), which was defined by the Ancient Greeks as "the knowledge of how to live excellently," Stoicism is a holistic life philosophy meant to guide us towards the attainment of this knowledge through the development of our character. While many other Stoicism podcasts focus on explaining Ancient Stoicism in an academic or historical context, Practical Stoicism strives to port the ancient wisdom of this 2300-plus-year-old Greek Philosophy into contemporary times to provide practical advice for living today, not two millennia ago. Join American philosopher of Stoicism Tanner Campbell, every Monday and Friday, for new episodes.Tanner Campbell and 134 Labs Limited 2026 Persönliche Entwicklung Persönlicher Erfolg Philosophie Sozialwissenschaften
  • Stoicism Is Not Compliance Nor Blind Obedience
    Jan 25 2026
    I am a public philosopher, it is my only job. I am enabled to do this job, in large part, thanks to support from my listeners and readers. You can support my work, keep it independent and online, at https://stoicismpod.com/members Looking for more Stoic content? Consider my 3x/week newsletter "Stoic Brekkie": https://stoicbrekkie.com The Iris Council: https://iriscouncil.com In this episode, I focus on the Stoic virtue of Justice and why it matters so urgently right now. Justice, in Stoicism, is not about legality or compliance with the law. It is about fairness. When we confuse what is legal with what is just, we risk excusing serious wrongdoing simply because it has been ratified by those in power. I explain why laws themselves can be unjust, especially when they are created or enforced by leaders who are not acting as protectors and benefactors of their people. If a law is out of alignment with what is fair, then the injustice lies with the law, not with those who recognize its unfairness. This is where Stoicism demands courage rather than passive acceptance. To ground this discussion, I turn to Musonius Rufus and his lecture On That Kings Too Should Practice Philosophy. Musonius argues that rulers must study philosophy because only philosophy teaches justice, self-control, courage, and rational judgment. A good king must be a good person, and a good person, by necessity, is a philosopher. Leadership without moral wisdom is not merely flawed; it is dangerous. I then broaden the lens to our responsibility as Stoics. Stoicism is not withdrawal or indifference. It is rational engagement with the world. The Cardinal Virtues work together: courage enables just action, temperance guides when to act, justice clarifies what is fair, and wisdom grounds us in our role as social beings. Leaders who divide humanity into “our kind” and “not our kind” fail this test of justice, regardless of what the law permits. Finally, I argue that our response to unjust leadership must itself be just. That requires self-examination. Before judging leaders, we must be capable of judging ourselves. A society that does not understand goodness cannot expect just leaders, and leaders drawn from such a society will reflect that confusion. What we need is not blind obedience or reckless outrage, but a serious moral recalibration rooted in Stoic philosophy. Listening on Spotify? Leave a comment! Share your thoughts. Podcast artwork by Original Randy: https://www.originalrandy.com Learn more about your ad choices. Visit megaphone.fm/adchoices
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    23 Min.
  • Toxic Soil
    Jan 19 2026
    I am a public philosopher, it is my only job. I am enabled to do this job, in large part, thanks to support from my listeners and readers. You can support my work, keep it independent and online, at https://stoicismpod.com/members Looking for more Stoic content? Consider my 3x/week newsletter "Stoic Brekkie": https://stoicbrekkie.com In this episode, I respond to a listener question prompted by the loss of a long-lived orchid. The plant did not die from neglect, but from care that was given in ignorance. What was meant to nurture it slowly caused harm. From that story comes a serious Stoic question: when does patience become self-abandonment? When does non-reactivity turn into tolerating conditions that prevent growth? I address a common misunderstanding of Stoicism that treats emotional detachment as a virtue in itself. Stoicism does not teach that we should endure all conditions indefinitely, nor that thriving means being comfortable, happy, or externally successful. To thrive, in the Stoic sense, is to pursue moral excellence. Health, wealth, and calm are not the measure. Character is. I make a distinction between the Stoic sage and the rest of us. A sage could flourish in any environment, but most of us are not sages. Environments shape the range of choices available to us. While our surroundings cannot force us to act viciously, they can limit what just and reasonable options are open to us. Poor environments narrow choice. Better environments expand it. From that, I argue that changing your environment can be a Stoic obligation, not a failure of resilience. If a situation consistently restricts your ability to live out your roles well, whether as a parent, partner, or moral agent, then leaving or changing that environment may be the just choice, provided it is done without abandoning responsibilities or harming others. Stoic endurance is not passive tolerance of harm. It is rational engagement with reality, including the reality that sometimes the right move is to change the soil, not blame the plant. Listening on Spotify? Leave a comment! Share your thoughts. Learn more about your ad choices. Visit megaphone.fm/adchoices
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    11 Min.
  • Seneca: Avoiding Crowds and Group Think
    Jan 11 2026
    I am a public philosopher, it is my only job. I am enabled to do this job, in large part, thanks to support from my listeners and readers. You can support my work, keep it independent and online, at https://stoicismpod.com/members Looking for more Stoic content? Consider my 3x/week newsletter "Stoic Brekkie": https://stoicbrekkie.com In this episode, I revisit Seneca, a Stoic who often gets dismissed because of his wealth and his close relationship with Nero. I argue that these compromises do not disqualify him as a Stoic, and that he may, in fact, have been one of the most Stoic Roman thinkers precisely because he was aware of his flaws and struggled against them. I introduce and reflect on Seneca’s letter On Crowds, focusing on his warning that being around the wrong people can quietly undo our moral progress. Seneca admits that he often returns home worse than when he left, more indulgent, more ambitious, and more cruel, simply because he has been among others. I connect this to modern experiences of habit, addiction, and relapse, especially how difficult it is to maintain self-control when surrounded by people who excuse or celebrate the very behaviors we are trying to leave behind. I discuss how habits are formed through repetition, how crowds can weaken our resolve by offering permission and comfort, and why leaving unhealthy environments often comes at the cost of strained relationships. I also emphasize that anyone who has successfully changed a destructive habit deserves real admiration, because reversing habituated behavior requires extraordinary effort. Finally, I qualify Seneca’s position. While crowds driven by vice and groupthink are dangerous, not all crowds are. What we should avoid are antisocial and unjust groups, not communities of people sincerely trying to improve. The goal is to surround ourselves with those who want our moral progress and to be that person for others who are earlier on the path. Listening on Spotify? Leave a comment! Share your thoughts. Learn more about your ad choices. Visit megaphone.fm/adchoices
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    22 Min.
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