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Elizabeth Smith: Stoicism and School Aged Children

Elizabeth Smith says she “creates curriculum and plays games – in an incredible learning environment – inspired and blessed daily by the most amazing children.” She works with children ages five to twelve, through the US Navy’s Child and Youth Program (CYP).

Elizabeth is a sculptor, illustrator, and has worked as an International Baccalaureate (IB) middle school teacher, teaching the subjects of art, reading, and approaches to learning. During her first-year teaching, she created an Art History/Art Program for 760 students (Grades K-5). She has an M.Ed. in Cross Cultural Teaching, holds a Professional Clear Multiple Subject Teaching Credential and a Supplementary Authorization in Art. For fun, she writes and illustrates children’s books.

Elizabeth also graduated from San Diego State University where she earned a BA in Art/Applied Design, with an emphasis on metalwork and jewelry design. She trained under artists Arline Fisch and Helen Shirk. She currently resides in California and is “the proud mother of a true artist.”

How did you become interested in Stoic philosophy?

I was introduced to philosophy through Marcus Aurelius’ Meditations. As an art major, one of my favorite courses was on Ancient Roman Art History. I found the subject exciting, eccentric, and entertaining. I later found myself intrigued – and equally entertained – by Epictetus and Seneca. Stoicism touches my heart and calms my mind – it serves as an owner’s manual for operating one’s brain, and a light for finding one’s humanity.  

I am extremely interested in Stoicism. I am especially interested in the profound and unexpected way Stoicism has influenced the children I teach. I am interested in the impact Stoicism – if introduced to children at an early age – could potentially play in the positive development of humanity. 

To answer your question, I became interested in philosophy while playing on the playground.

I believe by introducing children to Stoicism at an early age – through play and recreation – we will find our children’s behavior positively shaped, and their character exude wisdom, justice, courage, and temperance.  

Elizabeth Smith

What is the most important idea that you promote through your work?

Young children benefit from learning about and practicing Stoicism in social settings. Children learn through play. I believe by introducing children to Stoicism at an early age – through play and recreation – we will find our children’s behavior positively shaped, and their character exude wisdom, justice, courage, and temperance.  

I work for the federal government serving military dependents, ages five to twelve. This summer, I created and implemented the nine-week camp program, Summer with the Stoics. As with much of our programing, this program was youth inspired. 

When I started teaching Stoicism to the youth, it was by accident. 

I find it important for the youth to see their teachers (adults in general) reading for enjoyment and recreation. Modeling my own enjoyment, I was reading Marcus Aurelius’ Meditations, Epictetus’ Discourses, and Donald Robertson’s book, How to Think Like a Roman Emperor. As the children and I would sit outside, leisurely reading, they began to ask me questions about the books I read. When I told them about Marcus Aurelius they were instantly hooked. Fascinated by the ideas the books contained, some children would ask if they could take my books home to keep – despite their inability to read. I began to act out scenes from the books for the children. The children joined in – they were beyond intrigued.   

One day at snack time, two boys were debating over an issue and unable to come to an agreement, when a third student {called X, age 7) looked towards my direction and asked, “What would Marcus Aurelius do?” I could not contain my surprise and replied, “He would probably bake you a plate of warm cookies because you just melted your teacher’s heart.” His smile was priceless, as was this inspiration. The children were giving me so many inspirational moments, due to their interest in the Stoics, I began creating games. 

Sculpture of Marcus Aurelius as a youth

I had to create the games, activities, and program. The type of Stoicism program I was looking for did not exist. Not finding anything online, and looking for guidance, I contacted two of my favorite philosophers, Donald Robertson and Massimo Pigliucci. Each confirmed that Stoicism resources for children were limited. Still determined, I began looking for something exciting, eccentric, and entertaining. 

I found what I was looking for out on the playground. 

Children learn through play, as well as meaningful social interactions with peers and adults. They are social beings searching for wisdom and are naturally at one with nature. Children are open minded, enthusiastic, and receptive. Our program’s youth have taken to Stoicism not just because they love a good game of Zeno Tag, enjoy having philosophical conversations, or are excited about the Marcus Aurelius Fan Club’s Friday raffle…They have taken to Stoicism because it is useful for navigating life on the playground. 

The practice of Stoicism enhances resiliency and develops strength of character. Through the philosophy of Stoicism, the children have learned to observe their playground problems from a different view – the view from above (one of their favorite practices). They ease the pain of an injury by noting that it is only a small part of their body that is hurt – not their whole body.  In the morning, some youth find the courage to face their day by practicing Marcus Aurelius’ morning ritual… preparing themselves for the types of people they may encounter on the playground. Some children, during a fierce game of dodge ball, find it helpful to utilize the same anger management strategies as their favorite Roman emperor. 

Through daily practice, analyzing social situations, and humorous interactive games, such as – The Dichotomy of Control – with YOUR Host Epictetus, our youth have developed an amazing grasp for what is inside and outside of their control.

To introduce the dichotomy of control, I walked around the playground with several thumbs up/thumbs down paddles. As I came upon children experiencing some type of conflict, I would point out what was inside of our control and what was outside of our control. A common frustration for many, “They don’t want to play with me!”

While addressing this concern, I immediately take out a thumbs up/thumbs down paddle and say, “Welcome to your favorite gameshow The Dichotomy of Control – with YOUR Host Epictetus – guest staring Rosey Rose (age 6)” At this point, upon hearing the intro, many children approached to join the game. I gave all the children paddles. “Rosey Rose’s friend does not what to play with her. Is that inside or outside of Rosey Rose’s control?”

Many children, including Rosey Rose, flipped their paddle to the thumbs down.  “That’s right, boys and girls. What people think about us, their opinions, what they say about us…IF they want to play with us – is OUTSIDE of our control. And because it is outside of our control, we are not going to spend a lot of time and energy worrying about it – WE are going to focus on what is INSIDE of our control.”

At this point of the game the children start offering suggestions, while using the thumbs upside of the paddle, “Yes! Looking for other friends to play with is INSIDE of Rosey Rose’s control.” 

We have a second version of the game where we call a guest up to the front of the group to act out a scenario. “Welcome, Glitter Sparkle (I have let the children choose their own fake names for my writing purposes) I am so glad you have joined me on this trip to Disneyland. What ride shall we go on first?” At this point, I asked the audience, and Glitter Sparkle, if this decision is inside or outside of her control. The children answered by using the paddles. We continued our journey encountering long lines and ride closures. As a group we explore what is inside and outside of our control in the Magic Kingdom. 

The children love these games. The games have eased their perceptions regarding disappointment, intense social situations, and future expectations. As they navigate the playground, practicing an awareness for Stoicism, the dichotomy of control has empowered the children to focus their attention on their choices and actions rather than their feelings of disappointment. 

The children now use this thought process effortlessly. A fellow teacher reported to me that Bismarck (the 7-year-old boy – not the German battleship) had approached her asking to join her cookie project. The teacher had to tell Bismarck that the activity had just finished. She did not expect Bismarck to take the news well, as he loves cookies.  Instead, Bismarck replied, “Ok. That’s outside of my control.” Calm as could be Bismarck set sail to find another activity. 

Another little girl, Jennanana (age 6), hurt her finger in the Marcus Moments raffle prize box, “Ooooutside my control. It’s ok it’s just my finger that hurts not my whole body.”  I have had other children report their injures in this way as well.  Very interesting.    

Summer with the Stoics was an eye-opening experience. I learned through our many philosophical discussions, and games, that children crave philosophy – specifically Stoicism. Despite their young age, children can contribute to the field of philosophy through their philosophical insights, energy, and unique observations. This summer I witnessed children as young as six years old practicing Stoicism with more recall, flow, consistency, and enthusiasm than most adults. I see them for the children they are – but I also see them for the adults they will soon become. I would like for those future adults to have had an upbringing in Stoicism. Not just for the quality of their own lives – but for the sake of humanity. 

Military youth (dependents) often grow up to serve in the military. I see a certain percentage of my children as potential military officers, politicians, world leaders, and policy makers. Mick Mulroy (Senior Fellow for the Middle East Institute, ABC News National Security Analyst, and a co-founder of the Lobo Institute) and Donald Roberson have spoken – as well as written – extensively on the importance of teaching Stoicism and its place in the U.S. military. They write, “The U.S. military must inject this concept of wisdom, and flexible thinking, at the earliest possible stage.” I absolutely agree, and the earliest possible stage is childhood not bootcamp. Children are flexible. Their brains are built for Stoicism. Marcus Aurelius was proof.

“That is inside of your control. You can take good care of yourself, make good choices…Make your life last longer. You can try. Trying is inside of your control. Good idea. But what happens if the freezer gets unplugged or the electricity goes out?”

The children thought this was funny. “The ice cream melts.”

“Just like life.” many added; that it was outside of our control and that’s ok.  

What do you think is the best piece of practical advice we could give to our children to help them through the rest of life?

Practice the four virtues while embracing the dichotomy of control. 

Through games and storytelling this advice is well received by the youth in our program. The four virtues serve as our center’s rules and are reinforced by our Marcus Moments incentive program.

A Marcus Moment is much more than a raffle ticket. It is a moment for self-reflection, appreciation, and pride. With every ticket given we explain to the receiving youth that Marcus Aurelius had many moments in life, as they do, where he practiced -or had to call upon – the four virtues (wisdom, justice, courage, and temperance). Each ticket lists the four virtues. There is space provided on the ticket to write the child’s name, brief description of child’s action/situation, circle the virtue(s), and for the giver to sign their name. The Marcus Aurelius Fan Club (which was started by a child while I was on a lunch break) holds a weekly Friday Marcus Moment Raffle. For each ticket drawn, we read the virtue(s) and description out loud to the group prior to announcing the winner’s name. We post the Marcus Moments on the wall as they are earned. Throughout the week – the wall gets fuller – children love looking at the Marcus Moments on the wall.   

We use Marcus Moments not only to celebrate desirable actions, but for redirection. Two children might be having a disagreement, “Wow, it looks like you both are having a Marcus Moment.” At this point the children are made aware that the moment they are experiencing – regardless of the perceived difficulty – can be addressed through their actions/the four virtues. We have had such success with this form of redirection. Some children need only to hear a virtue gently mentioned and they immediately pause to self-reflect. French Toast (age 8) responds well to the word temperance. This word serves as a subtle reminder for French Toast to be mindful with his friends when Lego domination starts to occur in the building area. 

Youth often come up to tell me, “I had a Marcus Moment just now…” and not just because they would like a raffle ticket but because they wish to discuss the details of their moment. Other children have pointed out Marcus Moments occurring in movies we’ve watched, and the books we’ve read. The children love looking for Marcus Moments. With that said, the children give Marcus Moment tickets to their friends and teachers. 

A “practical advice for life” art project the children really enjoyed was an art installation we created as a group, Epictetus Dichotomy of Control Ice Cream Sundae Party.  Working with three children at a time, each child made a fake ice cream sundae. I stared off by giving each youth a clear plastic dessert cup. “This cup is your life. I know it is your life because I just wrote your name on the bottom with a Sharpie. In life you have control over your wishes, hopes, and desires – the syrup.”

The youth were encouraged to use the chocolate and strawberry syrups (acrylic paints) to coat the inside of their cups. They would ask me how and I would reply, “Anyway you would like. These are your hopes and dreams… it’s in your control.” Right as they were just getting going, I would interrupt their process and fill their cups with white caulking foam spray. “Your life will be filled with things outside of your control. That’s the ice cream. Maybe you don’t like vanilla. Maybe you were hoping for chocolate. This is outside of your control.”

The children began talking about their favorite flavors of ice cream. A few children said vanilla ice cream was their favorite. I congratulated them, “That’s wonderful. Sometimes things that are outside of our control turn out to be exactly what we wanted.” Others did not like vanilla ice cream. I pointed out to them, “The ice cream is outside of your control – so we will not be spending time worrying about what is outside of our control. What is inside of your control?” The youth then made the connection, seeing assorted glitter bottles and beads. They replied, “The toppings!” I commended them, “Yes. Those are your choices, your actions… the four virtues.” 

After they were finished with their toppings, I presented the youth with plastic spoons, “This spoon is your philosophy, without it life could get messy. You will want to make sure to put your philosophy deep into your life.” The children carefully placed their spoons deep into their sundaes. Daboss (age 9), asked that she receive three spoons because she wanted a lot of philosophy. I gave them all fake plastic cherries to place on top, telling them the thing you value most in life is the cherry – it goes on top. Many of the children said the cherry was their family, a talent, or a hope. 

Their sundaes were still changing and expanding because of the foam. They were surprised to see their sundaes were looking so different from what they expected. I assured them that this was nature – everything changes. I asked them, “What happens to ice cream?”

“It melts,” they replied. “Yep, that’s the nature of ice cream. That’s what it does. What should you do with ice cream?”

They all knew what to do with the ice cream, “Eat it up!”

“Yes. Just like life. Enjoy it. Eat it up.”, I advised.  I then added a twist, “What if you want the ice cream to last longer – what could you do?” They suggested that the ice cream be put in the freezer.  I told them that was an excellent idea, “That is inside of your control. You can take good care of yourself, make good choices…Make your life last longer. You can try. Trying is inside of your control. Good idea. But what happens if the freezer gets unplugged or the electricity goes out?”

The children thought this was funny. “The ice cream melts.”

“Just like life.” many added; that it was outside of our control and that’s ok.  

The ice cream sundaes were displayed on a large birthday party looking table. Red plates were set with Epictetus and Marcus Aurelius quotes written on them, as well as the philosophical description of our sundaes. Photos of the children with messy whipped cream faces were placed next to their sundaes. The table had balloons and bright colored party hats. The children had fun showing their parents the Epictetus art installation at our art gala.  

Stoicism is more than a philosophy or a way of life. It is common ground. In this world, we need common ground.  

Elizabeth Smith

We have been following your progress over the summer, the work you are doing is inspirational. Now that Summer with the Stoics has ended, and the school year is upon us what are your plans?

Thank you, I appreciate your interest.

Next up – School Year with the Stoics, of course. I am also working on creating Stoicism curriculum in the hopes that we can have our curriculum implemented throughout Navy CYP. That would be a dream come true. I am working with Donald Robertson, with the goal of providing the high standard of trainings required to bring our Navy CYP professionals onboard. Donald Robertson’s contributions to the fields of philosophy, cognitive behavioral therapy, as well as his work with the military (Stoicism – resiliency trainings) make him the best choice for bringing this goal forward. 

When I consider 45,000 youth are served by my place of employment… I see an exceptional opportunity to bring the benefits of Stoicism to a diverse population of people – our children, families (service men and women), and childcare professionals.  Stoicism is admirable in the eyes of the right, as well as the eyes of the left. Stoicism does not offend the religious nor insult the agnostic. Stoicism is more than a philosophy or a way of life. It is common ground. In this world, we need common ground.  

In the fields of education and youth programing, the recent spotlight has been on STEM. The fields of science, technology, engineering, and mathematics have actively increased their outreach efforts in the desire to attract children to these fields. Universities, tech companies, and STEM related professionals are addressing a widespread future concern for establishing a workforce, highly proficient and dominant, in the STEM fields. The countries with such workforces will secure relevance. It’s like the space race but with children. 

With technology and science progressing at an exponential rate it is crucial we use Stoicism to develop our children’s minds so as they can ethically handle complex responsibilities and navigate a future world of rapid change. They will need resiliency… The four virtues are essential. Now is the time for the field of philosophy to follow the lead of the STEM fields and seriously focus on youth outreach.  

Do you have a favorite philosophy quote?

It is not because things are difficult that we do not dare, it is because we do not dare that things are difficult.

Seneca

What advice would you give someone who wanted to learn more about the work you are doing?

Put down the philosophy books and play. Take what you have learned throughout your study of Stoicism and creatively apply to all recreational opportunities that you may encounter. 

To learn more about my work – games and activities – I am in the process of writing, Zeno Tag: A Stoic’s Guide to the Playground.

Suppose you were able to give a talk or workshop at the original location of Plato’s Academy, how would you feel about that?

Beyond thrilled. Without a doubt it would be a privilege and an honor.  What an amazing and beautiful space to contemplate humanity and engage in a fierce game of Zeno Tag. So many wonderful people discussing incredible ideas, while wearing running shoes…or barefoot.  How fun.   

Socrates as Sergeant Major

Antonio Canova - Socrates Rescues Alcibiades

The ancient Greek philosopher and war hero

By Donald Robertson and Mick Mulroy

Antonio Canova - Socrates Rescues Alcibiades

[Socrates] was the first to go out as a soldier, when it was necessary, and in war, he exposed himself to danger most unsparingly.

Epictetus, Discourses, 4.1

The Peloponnesian War

The Peloponnesian War was fought between the two most powerful city-states in ancient Greece, namely Athens and Sparta, and their allies, known as the Delian and Peloponnesian Leagues, respectively.  During this time, the Mediterranean region was engulfed in one of history’s longest and most brutal wars, spanning almost three decades.  At the outbreak of the war, in 431 BC, Socrates, the famous Athenian philosopher, was aged forty, and would already have seen intermittent military service as a citizen-soldier, fighting in minor conflicts since his early twenties.

At the outset of the Peloponnesian War, Athens, Greece’s dominant naval power, and Sparta, with her legendary infantry, were evenly matched adversaries.  However, Persia’s involvement and the growing confidence of the Spartan navy, led to the catastrophic destruction of the Athenian fleet by the Spartan general Lysander, at the Battle of Aegospotami in 405 BC. The city of Athens was blockaded and, before long, forced to surrender, leaving Sparta as the controlling power in Greece.  With both Athens and Sparta significantly weakened, though, during the 4th century BC, the way was clear for a new power, the Macedonian Empire of Alexander the Great, to rise and gradually take their place.

Socrates went on to become a veteran of at least three major battles of the Peloponnesian War.  Indeed, he was well-known in Athens not only as a philosopher but also, to some extent, as a war hero.

Socrates the Soldier

At the end of his life, Socrates cited his military service, and reputation for bravery, during his trial, as recounted in Plato’s Apology.  The experiences he had in war clearly shaped his perception of the world, and his philosophy.  

At eighteen, he would have taken the sacred oath of the Ephebic College, through which he received his basic training:

I will never bring reproach upon my hallowed arms, nor will I desert the comrade at whose side I stand, but I will defend our altars and our hearths, single-handed or supported by many. My native land I will not leave a diminished heritage but greater and better than when I received it. I will obey whoever is in authority and submit to the established laws and all others which the people shall harmoniously enact. If anyone tries to overthrow the constitution or disobeys it, I will not permit him, but will come to its defense, single-handed or with the support of all. I will honor the religion of my fathers. Let the gods be my witness, Agraulus, Enyalius, Ares, Zeus, Thallo, Auxo, Hegemone.

During these years, Socrates learned to serve as a heavy infantryman or hoplite, using the sword and spear as a member of the phalanx, the standard Athenian military unit. His weapons and equipment would have weighed around 66 pounds.  He had to travel great distances bearing these, with little sleep, camped outside in the elements, eating basic soldier’s rations, just to engage the enemy in brutal physical combat where few would escape injury or death.

Socrates went on to become a veteran of at least three major battles of the Peloponnesian War.  Indeed, he was well-known in Athens not only as a philosopher but also, to some extent, as a war hero.  His circle of friends included several military veterans and elected generals.  Indeed, Xenophon and Plato, our two main sources, both portray Socrates being consulted by the officer class about military questions, including training, strategy, and tactics. 

He saved the life of a young officer (and future general) called Alcibiades, who had been wounded during the Battle of Potidaea.  As a consequence, Socrates was nominated for the “prize of pre-eminent valor” but declined to accept the award.  He was also known for protecting general Laches, who had been unhorsed during the retreat from the Battle of Delium, when the Athenians were being sorely harassed by the enemy.  Laches reputedly commented on the high regard he had for Socrates “ever since the day on which you were my companion in danger and gave a proof of your valor such as only the man of merit can give.”  

All three major battles in which Socrates participated ended in defeat for Athens.  According to Plato, nevertheless, Alcibiades said of Socrates’ courage: “when you behave as he did, then the enemy does not even touch you; instead, they pursue those who turn in headlong flight.”  Laches is likewise portrayed as saying that if every man under his command at Delium had fought as bravely as Socrates, their enemy would have erected no victory statues.  Xenophon, another famous general, said that Socrates was the most disciplined man he knew in terms of his appetites, that he had built up his endurance of extreme hot and cold weather, and other such hardships, and had learned to be self-sufficient and content with minimal possessions. 

The last major battle he fought was at Amphipolis, in northern Greece, in 422 BC.  Socrates, by this time, was aged forty-eight, and still trekking over hills with heavy weapons and armor, to stand his ground in the phalanx, alongside much younger men.  He appears to have been the type of soldier who would be selected as a centurion in the Roman army, or a Ranger or Green Beret today – he would be a perfect Sergeant Major.  Socrates became the most famous philosopher in history, though, and his reputation as a thinker, therefore, eclipsed his renown as a warrior.  We remember him as a philosopher rather than a soldier. Perhaps it should be as a philosopher-soldier, though. How, indeed, might Socrates’ experience as a soldier have shaped his views as a philosopher?

Temperance (Self-Discipline)

Socrates was renowned for his mental and physical endurance. He was said to be stronger than most men.  He could go longer than anyone without food, water, or rest. He would even volunteer to take other soldiers’ watches, so they could get some sleep. He was obviously a natural leader and set an example for the younger infantrymen to emulate.  Socrates thought it should be self-evident that true leaders require self-control. A military officer, for example, who is easily swayed by desire, cannot be trusted, for that reason, to act consistently in accord with his knowledge and expertise. However, “just as those who do not exercise their bodies cannot carry out their physical duties, so those who do not exercise their characters”, by developing self-control, “cannot carry out their moral duties.”  

It was also Socrates’ belief, though, according to Xenophon, that self-discipline itself is a question of knowledge and that those of us who lack self-control invariably also lack a sort of wisdom.  Temperance, or moderation, comes from having a clear understanding of what is good for us.  He said that “all men have a choice between various courses, and choose and follow the one which they think is most to their advantage.”  We must train ourselves to look beyond appearances at the underlying reality, to see more clearly what is in our own interest and in the interests of our society. 

Socrates’ military service had taught him to risk his life for the sake of his moral values. 

Justice (Fairness)

During his trial, for alleged impiety and corrupting the youth (by teaching them philosophy), Socrates brought up his military service.  He reminded the jurymen that he had stood his ground in the phalanx, under the command of the elected generals, facing mortal danger alongside his fellow hoplites at Potidaea, Delium, and Amphipolis.  Nobody questioned his bravery or honor when risking his life in this way.  Some people, however, thought it was ridiculous for Socrates to risk his life in court by insisting on practicing philosophy.  Socrates told them that the opposite was true.  

He believed that the god Apollo, whose commandment was “know thyself,” had, like a general, given him orders that he was duty-bound to obey.  His mission was to question his fellow Athenians about the nature of wisdom and virtue.  It would be even more dishonorable and ridiculous for him now to desert that post.  What point was there risking his life to defend the city of Athens against Sparta if he was not prepared to do the same to preserve the moral character of the city he loved and the citizens within its walls?  In other words, Socrates’ military service had taught him to risk his life for the sake of his moral values.  Back in civilian life, this actually brought him into conflict with powerful political figures, and it came to a head because he was willing to risk his own safety as an individual in the name of justice to preserve the moral integrity of the city.  

Fortitude (Courage)

Socrates was fascinated by the concept of courage and discussed it in depth with several Athenian generals in Plato’s Laches.  Did his experience of military service contribute to his questions about the nature of courage?  When Socrates asks Laches for a definition of courage, he begins by offering a conventional Greek military example: that it consists in standing one’s ground, i.e., remaining in phalanx formation, when facing the enemy.  He’s describing what courage among infantrymen looks like from the perspective of an external observer, such as their commanding officer.  

Socrates questions this narrow definition very thoroughly and arrives at an alternative account focused more on mental attitude: courage is knowing what it is and is not appropriate to fear.  In Plato’s Apology, after mentioning his military service, Socrates likewise goes on to raise some very radical questions about whether or not it is wise to fear death.  He said that only a fool would embrace a known evil in order to evade something whose dangers are unknown.  He, therefore, arrived at the typically paradoxical conclusion that we should be more afraid of committing injustice than we are of our own death.  When the jurymen voted in favor of the death sentence at his trial, he reputedly said that his accusers, Anytus and Meletus, could kill him but they could not harm him.  He meant that although they could take away his life, they could never take away his honor.   


About the Authors

Michael “Mick” Patrick Mulroy is a former Deputy Assistant Secretary of Defense for the Middle East, a retired CIA officer, a Senior Fellow at the Middle East Institute, an Analyst for ABC News, on the board of directors for Grassroots Reconciliation Group, a co-founder of End Child Soldiering, and the co-founder of the Lobo Institute. He writes and speaks often on Stoicism. For other publications please visit here.

Donald J. Robertson is a cognitive-behavioural therapist and writer, living in Athens, Greece, and Ontario, Canada. He is the author of six books on philosophy and psychotherapy, including Stoicism and the Art of Happiness, and How to Think Like a Roman Emperor.

Mick Mulroy: A Stoic Stand and the Fight for Ukraine

Vitaly Skakun Volodymyrovych

He who does not prevent a crime, when he can, encourages it.

Seneca

The British historian and politician Thomas Macaulay wrote a collection of poems in 1842 called Lays of Ancient Rome. These recount heroic episodes that go beyond the emperors, generals, and senators, to highlight the actions of ordinary footsoldiers, who otherwise would be lost to history.

One of the poems, called Horatius, is about Publius Horatius and two fellow soldiers who were assigned to hold the Sublician Bridge over the Tiber river from the Etruscan Army. These three elected to go forward and fight the enemy, allowing their fellow soldiers the opportunity to dismantle the bridge behind them, sacrificing their lives in the process.

From their President on down, Ukrainians have proven that courage and tenacity, though intangible factors, can have an exponential impact on the battlefield.

Mick Mulroy

This is such a moving poem that many, including Winston Churchhill, memorized every verse. But this type of heroism is not confined to ancient times. It is happening right now in Ukraine. From their President on down, Ukrainians have proven that courage and tenacity, though intangible factors, can have an exponential impact on the battlefield.

Going into battle takes courage. Many of my closest friends and I have done so on many occasions. We always went, though, with overwhelming force on our side. The courage to go into battle wholly outnumbered is of another kind. I believe it exemplifies the type of fortitude that the ancient Stoics held as one of their fundamental principles and cardinal virtues. It is courage in the face of oppression, in defense of liberty, even if death is the most likely outcome.

On February 25, 2022, the Ukrainian government issued a statement that Vitaly Volodymyrovych Skakun, a Ukrainian Marine combat engineer, had voluntarily undertaken a mission to mine the Genichesky Bridge near Kyiv before Russian forces could cross it. Vitaly did not have time to flee the blast zone before detonating the explosives. He informed his battalion, by text message, that he would be blowing it up regardless. He was posthumously awarded the Order of the Gold Star by Ukrainian President President Volodymyr Zelenskyy. He became, through his actions, a modern-day Horatius.

To every man upon this earth
Death cometh soon or late.
And how can man die better
Then facing fearful odds,
For the ashes of his fathers,
And the temples of his Gods.

Haul down the bridge, Sir Consul,
With all the speed ye may;
I, with two more to help me,
Will hold the foe in play.
In yon strait path a thousand
May well be stopped by three.
Now, who will stand on either hand,
And keep the bridge with me?

This type of heroism needs to leave behind more than a poem; it should inspire action. Ukraine is a young democratic country fighting to hold on to its freedom. Vitaly’s courage, his Stoic stand, is what the free world must remember to ensure that we do not return to the past.

About the author

Michael “Mick” Patrick Mulroy is a retired U.S. Marine, a retired paramilitary operations officer in the CIA’s Special Activities Center, and a former deputy assistant secretary of defense for the Middle East. He is now a national security and defense analyst for ABC News, a senior fellow for national security and defense policy with the Middle East Institute, a co-founder of the Lobo Institute, and on the board of advisors for Plato’s Academy Centre.

The Honor of a Nation

soldiers in line to get in a plane

A Case for Stoicism in Foreign Policy

by Michael “Mick” Patrick Mulroy, Adam Piercey, and Donald J. Robertson

George Washington was influenced by Stoicism. He was so fond of the Stoic philosopher and Roman statesman, Cato the Younger, that he actually arranged for a play about him to be performed for his soldiers before the battle of Valley Forge. Perhaps the most famous line in that play was:

Better to die ten thousand thousand deaths,
Than wound my honor. 

Jospeh Addison, Cato, a Tragedy

A founding father, the first General, and the first President of the United States, Washington understood the importance of honor.
The Stoics derived four virtues from the teachings of Socrates as the fundamental principles of their philosophy. These were wisdom, justice, courage, and moderation. They believed that people who exhibited all of these principles were honorable.

These four main aspects of virtue or excellence (arete in Greek) each held a specific value for the different activities that a Stoic would carry out in their day-to-day lives.

  • Wisdom was not just knowledge but also the opposition of folly or thoughtlessness, and included the pursuit of reason.
  • Justice meant lawfulness and integrity but also included acts of public service and opposition to injustice or wrongdoing.
  • Courage (or fortitude) was meant to represent brave-heartedness and endurance, but also the opposition of cowardice.
  • Moderation stood for the opposition of excess, and the pursuit of orderliness.

A Stoic would hope to embody all of these traits in their day-to-day activities as they strove to pursue a life of good, and right. As Stoicism became more widespread, the actions of its followers grew in influence, including in the political sphere. As each person’s actions cause effects in those around them, they begin to see the impact of those actions on a greater scale.

The reputation of a nation is made up of the collective actions of its leaders and its people. Does it uphold the principles set out above, how does it treat its allies and partners, does it keep its word? If it does not uphold these principles, it will never be a great nation; if it does not treat its allies and partners with respect, it will soon be without any; and if it does not keep its word it, will have no standing as a leader in the international community.

Promises Made

The attacks in New York and Virginia on September 11, 2001, by the terrorist group Al Qaeda from Afghanistan, mobilized international support for the United States. The Star-Spangled Banner played in capitals around the world and NATO united behind the U.S. where it matters the most, going to war.

This led to the invasion of Afghanistan and the overthrow of the Taliban who had allowed Al Qaeda to operate there. The invasion included the Northern Alliance, the United States, the United Kingdom, Canada, Australia, Italy, New Zealand, and Germany. These other countries were not attacked. This threat if left unchecked could become a serious problem for them, but they went to war because they had made a promise to do so. They kept their word and they did so for twenty years.

The “graveyards of empires” is a quote many have heard about Afghanistan.

They then started to build the Afghan military, intelligence service, and police force. Afghans had seen superpowers come and go throughout history, from Alexander the Great to the British, the Soviet Union, and now the United States. The “graveyards of empires” is a quote many have heard about Afghanistan. Afghans have heard it as well. It was difficult to get them to trust us, but they did.

Would the U.S. and its allies be there for the long haul? America had promised that if we were to leave the country, and Afghans met the standards we laid out, they would have the opportunity to come to the United States. These standards included risking their lives fighting along with U.S. forces, against those who would oppress their people, and for the human rights of all. Would the U.S. honor its promise, though? Thousands took that chance.

Courage and Justice is Honor

Acts of courage alone are not inherently honorable, they must instead take into account two things: the reason for the action, and the intended effect of the outcome. As Marcus Aurelius wrote:

Let it make no difference to you whether you are cold or warm if you are doing your duty. And whether you are drowsy or satisfied with sleep. And whether ill-spoken of or praised. And whether dying or doing something else. For it is one of the acts of life, this act by which we die. It is sufficient then in this act also to do well what we have in hand. 

Meditations, 6.2

To do what is right is what matters, and whether or not you are praised or pummeled is irrelevant.

In any organization with strict ethical and honor codes, a prevailing culture of the men and women serving in that organization will be focused upon protecting and providing refuge or assistance to those in need. As Tamler Sommers, a professor of philosophy at the University of Houston, put it in a recent interview with Ryan Holiday:

Honour cultures tend to attach great value to acts of courage that benefit the group. 

Tamler Sommers

The culture of these organizations to oppose wrongdoing and injustice shows virtue, and it is the duty of that organization’s members to carry out those actions.

Aiding and protecting those in need is certainly an important part of honor cultures, but there is also a secondary practice within those cultures as well; to honor and uphold the agreements formed by those organizations. Sometimes, agreements can be positive and provide added value, or be beneficial to both sides. Other times, agreements can be challenging, one-sided, or even costly. However, the presence of an agreement, pact, or partnership means that those participating parties must act to uphold the terms of that agreement. To do something with integrity, especially in the pursuit of public service and to uphold those agreements made before, is honorable, and must be pursued as best as possible. To break from an agreement would mean to bring dishonor on an organization, and that dishonor can have rippling effects into the future.

The Standard set by Marcus Aurelius

Marcus Aurelius led the Roman Empire for 19 years, until his death in 180 CE. Throughout that time, Marcus would face serious challenges in the empire including plague, uprisings, and war but he would do so with honor and integrity. Upon taking the throne, Marcus inherited an empire whose borders surrounded much of Europe, bringing with them the dangers of warring tribes and enemies on several fronts. During his reign, Marcus’ experiences spoke much to the honor and reputation that an organization can gain or lose through its actions.

At many points in the wars between Rome and the tribes of northern Europe, Marcus found himself dealing with tribal leaders with whom Rome had existing agreements. Marcus did not tolerate allies who broke treaties and failed to keep their word. For example, when several Germanic tribes proposed an armistice with Rome, during the First Marcomannic War, Marcus did not trust them, viewing the armistice as a ruse - something that would only have remained in place while it was convenient for the enemy. Marcus was proven right to be skeptical as the tribes kept aiding one another in raids against Roman provinces. When the time came to dole out the rewards from the wars or seek new agreements, you can bet that Marcus had trepidation towards those with poor reputations.

At other points, Marcus would be faced with the difficult position of having to decide whether to push for a peace treaty or pursue Rome’s enemies and continue fighting at the cost of more troops and resources. When fighting a Sarmatian tribe called the Iazyges, Marcus faced this dilemma and needed to decide whether to grant peaceful terms or continue to fight. Ultimately, Marcus chose to continue fighting and by the war’s end, these enemies returned an incredible number of Roman captives back to Rome. If Marcus had just agreed to peace and walked away, over a hundred thousand captured Roman subjects would have been abandoned, left as slaves of the enemy. We can infer from this outcome that Marcus chose to fight on in hopes that he could rescue those Romans, and not leave them behind even though peace would have been much easier.

As emperor of Rome, Marcus also had to face sedition from one of his prized commanders, as a betrayal occurred when Avidius Cassius was declared emperor by his troops in Egypt and sought to take the Roman throne for himself. At that moment Marcus had a choice: crush the rebellion, or choose a more peaceful alternative. Instead of launching into outright war with Cassius, Marcus chose instead to offer a pardon to Cassius and his troops if they would lay down their arms. Cassius’ own officers turned against him and sent Cassius’ head to Marcus as an offer of penance. Marcus would honor his word and not punish the rebels for their actions. As emperor, it would only have taken Marcus one order to commit the entire army of rebels to death but he chose instead to act with restraint and clemency. Many times in history this restraint has been noted by historians and contemporaries as a true sign of Marcus’ character.

Veterans Step up and Step in

The U.S. decision to leave Afghanistan without leaving a residual force was against the advice of the military chain of command. Many veterans disagreed with that decision, but many did agree. Where there was almost unanimous agreement among veterans was the need to keep the promise made by their government to those Afghans who fought alongside U.S. troops. The chaotic withdrawal, the seeming lack of a plan, and the very real possibility that many would be left behind motivated many veterans to take action. They volunteered to do what they could and help those whom the U.S., not honoring its promise, was leaving behind.

These volunteer veterans formed groups with like-minded civilians and they soon were moving Afghan partners around Taliban checkpoints into the airport. Even when the final U.S. presence left, these groups did not stop, they moved to try to get people out by other means. They felt compelled to honor a promise made by their country. To them it wasn’t a political calculation, it was an oath.

The honor of a nation has to actually come from the nation, though, and its representatives. History will record it and our allies will remember it, as will our adversaries.


About the Authors

Michael “Mick” Patrick Mulroy is a former Deputy Assistant Secretary of Defense for the Middle East, a retired CIA officer, a Senior Fellow at the Middle East Institute, an Analyst for ABC News, on the board of directors for Grassroots Reconciliation Group, a co-founder of End Child Soldiering, and the co-founder of the Lobo Institute. He writes and speaks often on Stoicism, especially its applicability to the military. For other publications please visit here.

Adam Piercey is an Engineering Technologist living in Toronto, Ontario, Canada. He is currently working in the industrial, medical, and space industries, and has previously worked in green energy, and biometric security. Adam has been implementing Stoic practice into his career for over 8 years, has authored articles on Stoic practice, and is also the host of the Modern Stoicism Podcast, the official podcast of Modern Stoicism.

Donald J. Robertson is a cognitive-behavioural therapist and writer, living in Athens, Greece, and Ontario, Canada. He is the author of six books on philosophy and psychotherapy, including Stoicism and the Art of Happiness, and How to Think Like a Roman Emperor.