In this episode, I chat with Harry Sidebottom. Harry is a Lecturer in Ancient History at Lincoln College, Oxford. He is the bestselling author of fifteen historical novels, and nineteen books in total. His debut trade non-fiction book, The Mad Emperor: Heliogabalus and the Decadence of Rome, was a Book of the Year in the Spectator, the Financial Times and BBC History. His latest book, Those Who Are About to Die: A Day in the Life of a Roman Gladiator is published in the UK on the 28th Aug, and in the US later next year.

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Highlights

* Gladiators capture the public imagination but what did you want to explore the Roman mindset by focusing on them?

* What does the institution of gladiatorial games tell us about Roman views on life and death?

* What do you think it may surprise your readers to learn about the world of the gladiators?

* What are the differences between the fighting skills of a gladiator and a legionary?

* What were the strangest animals they fought or hunted in the arenas?

* As a historian who has deeply studied the Roman mind, what have you learned about their core values? And how do you think those compare to our modern sensibilities?

* From your research, what can the Romans teach us about resilience in the face of adversity?

Links

* Those Who Are About to Die (Penguin)

* Goodreads Author Profile

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In this episode, I chat with Shermin Kruse. Shermin is a globally recognized negotiation consultant, law professor at Northwestern University’s Pritzker School of Law, and TEDx producer. She is the author of the recently published book Stoic Empathy: The Road Map to a Life of Influence, Self-Leadership, and Integrity. We discuss empathy and how it can be combined with Stoic resilience to help us maintain our compassion while avoiding burnout

Stoicism: Philosophy as a Way of Life is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Highlights

* How did you become interested in Stoicism?

* What is Stoic Empathy – and how does it differ from unhelpful forms of empathy?

* What are the most common misconceptions about empathy that you encounter?

* What’s the relationship between empathy and anger in your view?

* In your book, you discuss why traditional models of compassion might fall short.

* From your perspective, what are the key limitations of these models, and what does neuroscience reveal about why a different approach might be necessary?

* What tools do you recommend for people who want to maintain healthy empathy and compassion?

* How can we face injustice and suffering in the world without shutting down or freaking out?

Links

* Stoic Empathy on Amazon

* Shermin Kruse’s Website

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In this episode, I talk with Raymond DiGiuseppe, Professor of Psychology at St. John’s University and Director of Professional Education at the Albert Ellis Institute. Professor DiGiuseppe is a renowned figure in the field of cognitive-behavioral therapy, particularly Rational Emotive Behavior Therapy (REBT). He’s also done extensive work on anger. This is a special episode in which we take a deep dive into the Stoic anger management strategies described in the Meditations of Marcus Aurelius. How valuable are these ancient strategies when viewed from the perspective of modern evidence-based psychotherapy.

Stoicism: Philosophy as a Way of Life is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Highlights

* The Stoic theory of anger as a “desire for revenge”

* Avoid mind-reading: “[When getting offended:] remember that you can’t be sure that they are doing wrong, because many actions serve some other purpose. Generally speaking, a great deal of experience is needed before one can confidently express an opinion about what someone else is doing.”

* Consider the whole character: “Remember how they behave while eating, while reclining on their couches, and so on, and most importantly how their beliefs leave them no choice, and how they pride themselves on what they do.”

* Attribute actions to ignorance rather than malice: “For no soul is voluntarily deprived of the truth and by the same token no soul is voluntarily deprived of the ability to [judge the worth of things properly]. Indeed, people don’t like to be called unjust, discourteous, and avaricious, or, in general, to be thought of as someone likely to wrong their neighbors.”

* Contemplate impermanence: “When you’re too angry or impatient, remember that human life is fleeting and before long all of us will have been laid to rest.”

* Cognitive distancing: “Remember that it is not people’s actions that disturb us (because their actions are [their own business]), but our opinions of their actions. At any rate, eliminate the judgment that they’re doing something hurtful, and be willing to let go of it, and anger comes to an end.”

* Anger does us more harm than the things we’re angry about: “Remember that we suffer more from getting angry and upset about such things than we do from the things themselves.”

* Kindness and other virtues can replace anger: “Remember that kindness is unconquerable if it’s genuine, not phony or feigned. After all, what can even the most abusive person in the world do to you if you keep on being kind to him and, if the opportunity arises, gently offer him advice and take the time to show him the error of his ways right when he’s trying to do you harm?”

* Recognize your own flaws: “Remember that you yourself often do wrong and are no better than them. Even if you refrain from certain kinds of transgressions, you still have the capacity to commit them.”

* Do not demand perfection from others: “[And you can accept a tenth gift, from Apollo, the Leader of the Muses:] the proposition that it’s insanity to expect flawed men never to do wrong, because that would be desiring the impossible..”

* Remember, nature gave you the potential to overcome anger and conflict: “First, remember the various kinds of relationship I have with [others]: we were born to help one another.”

* Are there other relevant attitudes that Marcus Aurelius doesn’t mention?

Links

* Profile at St John’s University

* Profile at the Albert Ellis Institute

* Google Scholar Profile

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