Stoicism and the NAP: My Dialectic Perspective

[DISCLAIMER]

As Rational Emotive Behavior Therapy (REBT) is informed by Stoic philosophy, this blog entry is part of an ongoing series regarding a book entitled The Daily Stoic: 366 Meditations on Wisdom, Perseverance, and the Art of Living by Ryan Holiday and Stephen Hanselman.

The authors quote Zeno of Citium, considered to be the founder of Stoicism, who stated, “If you lay violent hands on me, you’ll have my body, but my mind will remain with Stilpo” (page 298). Regarding this outlook, I have a fundamentally different perspective (a mental view or prospect).

For clarity, the American Psychological Association (APA) defines violence as “the expression of hostility and rage with the intent to injure or damage people or property through physical force.” By my interpretation of Zeno’s view, he would allow others to physically harm him.

For context, one source states, “Harm is a moral and legal concept with multiple definitions. It generally functions as a synonym for evil or anything that is bad under certain moral systems. Something that causes harm is harmful, and something that does not is harmless.”

Notably, I differentiate between morals and ethics. A “moral” is a person’s standard of behavior or belief concerning what is and isn’t acceptable for the individual and other people. Morals thus relate to what’s considered good, bad, right, wrong, or otherwise acceptable or unacceptable.

An “ethic” is a set of moral principles, especially those relating to or affirming a specified group, field, or form of conduct. Whereas morals relate to what is thought of as pleasing or displeasing behaviors and beliefs, ethics – based on morals – are the social rules by which we pledge to live.

For context, a principle is a comprehensive and fundamental law, doctrine, or assumption that serves as a rule or code of conduct with habitual devotion to this subjective morally and ethically right standard. Thus, principles are a form of values (something intrinsically desirable).

While I can appreciate that Zeno and other Stoics have advocated the practice of a method for rational living that promotes nonviolence, I instead promote legal self-defense (the act of defending oneself, one’s property, or a close relative). Of such a principle, one source states:

The Non-Aggression Principle (NAP) is a concept in which “aggression” – defined as initiating or threatening any forceful interference with an individual, their property or their agreements (contracts) – is illegitimate and should be prohibited.

Interpretations of the NAP vary, particularly concerning issues like intellectual property, force, and abortion. The Non-Aggression Principle is considered by some to be a defining principle of libertarianism.

I maintain a fundamental principle for self-defense, which is succinctly captured in the aforementioned description of the NAP. As I understand, this principle is in direct conflict with Zeno’s perspective. Nevertheless, authors of The Daily Stoic state (page 298):

Zeno is not claiming magic powers but simply that while his body can be victimized, philosophy protects his mind—cultivated under his teacher, Stilpo—with an inner fortress whose gates can never be broken from the outside, only surrendered.

I comprehend the value of weathering the proverbial storm, fortifying one’s mind even when one’s body remains subject to extreme conditions (e.g., incarceration). Not once, not twice, but thrice I’ve been detained in an incarcerated status without having been found guilty of a crime.

Keeping an “inner fortress whose gates can never be broken from the outside” is something about which I maintain firsthand knowledge. So, too, was the case for the late el-Hajj Malik el-Shabazz (better known as Malcolm X), who took personal ownership of his former incarceration.

Still, he appears to have also valued an NAP-esque principle, as he one stated, “Be intelligent, be peaceful, be courteous, obey the law, respect everyone; but if someone puts his hand on you, send him to the cemetery.” Apparently, some people viewed this as violent rhetoric.

As I understand, Malcolm X first used a principle consistent with the NAP. If someone thus violated this moral and ethical value by causing actual harm, then the civil rights leader was prepared to take self-defensive action that could’ve resulted in one taking a permanent nap.

Per my view, this is a rational (in accordance with both logic and reason) conditional perspective. For clarity, I invite you to consider use of a modus ponens syllogism (if p, then q; p; therefore, q):

If you violate the NAP by intentionally causing me actual harm (p), then I may self-defensively and legally take action that could result in you taking a permanent nap (q). You violate the NAP by intentionally causing me actual harm (p). Therefore, I may self-defensively and legally take action that could result in you taking a permanent nap (q).

A fundamentally conditional relationship exists in this proposition. The major premise (p) establishes an imperative (not to be avoided or evaded) standard upon which the minor premise (q) consequentially follows. Bear in mind that earlier I addressed “subjective” standards.

Because I see no evidence to support the notion of objective morality, then what I maintain is morally and ethically good or right may be deemed morally and ethically bad or wrong to you. This brings me to a perspective expressed by authors of The Daily Stoic who state (page 298):

Look at Rubin “Hurricane” Carter, the boxer wrongly convicted of homicide who spent nearly twenty years in prison. He would say, “I don’t acknowledge the existence of the prison. It doesn’t exist for me.” Of course, the prison literally existed, and he was physically inside it. But he refused to let his mind be contained by it. That’s a power that you have too.

I wasn’t incarcerated for anything close to two decades, so I can only imagine what life was like for Carter. Nevertheless, I can say that when I was placed in pretrial detention status I was prepared to send people to the cemetery if they physically harmed me.

Authors of The Daily Stoic can disagree with my perspective. Such disagreement serves as the distinction between who would and wouldn’t be tasked with washing another man’s laundry, cleaning his cell, sucking his dick, or bending over and taking it up the ass while incarcerated.

I suspect that the reader can guess which role I’d die before enacting. Thus, I controlled my mind when subject to incarceration, even when my body was influenced by state actors, though no one was going to violate the NAP by physically causing me harm without facing consequences.

This is why I continue to maintain an interest and goal to remain out of a box and above ground, because I don’t want to be again placed in a position to where I’m faced with an incarcerated do-or-die standard. Of similar reference, authors of The Daily Stoic conclude (page 298):

Hopefully you’ll never have to use this power in a situation of violence or grave injustice; however, in the midst of any and every kind of adversity, it is there. No matter what’s happening to your body, no matter what the outside world inflicts on you, your mind can remain philosophical. It’s still yours. It’s untouchable—and in a way, then, so are you.

I wonder whether or not modern Stoics who bloviate about the virtues of keeping one’s mind “philosophical” have encountered scenarios beyond whatever drivel is often spewed to a presumably corporatist audience that hasn’t had its mettle truly tested by violent scenarios.

It often appears to me as though people, such as authors of The Daily Stoic, are pumping out Stoic literature to corporate personnel who lack violent experiences. This contemplation regards my dialectic perspective regarding Stoicism and the NAP. For context, one source states:

Dialectic, also known as the dialectical method, refers originally to dialogue between people holding different points of view about a subject but wishing to arrive at the truth through reasoned argument. Dialectic resembles debate, but the concept excludes subjective elements such as emotional appeal and rhetoric; the object is more an eventual and commonly held truth than the “winning” of an (often binary) competition. It has its origins in ancient philosophy and continued to be developed in the Middle Ages.

In simple terms, the APA defines dialectic as “any investigation of the truth of ideas through juxtaposition of opposing or contradictory opinions,” and, “the conversational mode of argument attributed to Socrates, in which knowledge is sought through a process of question and answer.”

On one hand, I maintain a Stoic perspective regarding violence. Specifically, I can control my reaction to it. On the other hand, I hold the NAP view. Particularly, part of the control I wield is preparedness to send someone to the cemetery. Regarding this juxtaposition, one source states:

The Stoic is always trying to live virtuously, so he will ask himself what the most virtuous response to violence is. Seneca points out that when others would slap and mock Cato, that Cato would not even acknowledge the offense. He was not upset by others mocking him, and he did not feel that violence was appropriate in response.

In the case of someone attacking his family, a Stoic would of course have a duty (and a virtuous desire) to protect his family. He would use violence if necessary, but he would not be overcome with anger that someone tried to harm his family, and so he would not use excessive force in response.

If there were some unusual situation where a Stoic was being attacked and the Stoic felt that his being harmed would somehow be a greater benefit to others or to his virtuous cause, he might choose not to defend himself.

So, it is not so much about the force itself as it is about the intention behind the use of force. Is force being used for Justice or Injustice?

This subjectively helpful source summarized the philosophical perspective I was taught when serving as military police in the United States Marine Corps. It also aligns with what Malcolm X advocated, “be peaceful” and “if someone puts his hand on you, send him to the cemetery.”

Herein, I’m not speaking to someone who works in a cubicle or behind a screen, lacking actual experience with violence, as I hope to appeal to inexperienced people who’ve likely never experienced actual harm. Rather, I’m speaking to those who’ve been steeped in violence!

This is my dialectic perspective regarding Stoicism and the NAP. Although some people may favor use of Kool-Aid as a do-it-yourself lip stain while folding another motherfucker’s laundry while in an incarcerated status, I’m not that type of individual. GTFOH!

Therefore, as Malcolm X stated, I choose to “be intelligent, be peaceful, be courteous, obey the law, respect everyone; but if someone puts his hand on you, send him to the cemetery.” Your reasoned choice may lead you in another direction. Ergo, principles are subjective in nature.

If you’re looking for a provider who tries to work to help understand how thinking impacts physical, mental, emotional, and behavioral elements of your life—helping you to sharpen your critical thinking skills, I invite you to reach out today by using the contact widget on my website.

As a psychotherapist, I’m pleased to try to help people with an assortment of issues ranging from anger (hostility, rage, and aggression) to relational issues, adjustment matters, trauma experience, justice involvement, attention-deficit hyperactivity disorder, anxiety and depression, and other mood or personality-related matters.

At Hollings Therapy, LLC, serving all of Texas, I aim to treat clients with dignity and respect while offering a multi-lensed approach to the practice of psychotherapy and life coaching. My mission includes: Prioritizing the cognitive and emotive needs of clients, an overall reduction in client suffering, and supporting sustainable growth for the clients I serve. Rather than simply trying to help you to feel better, I want to try to help you get better!

Deric Hollings, LPC, LCSW

Photo credit, Designed by Stable Diffusion, fair use

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