https://www.spreaker.com/podcast/john-vespasian--6605546enSocial SciencesCopyright John Vespasianhttps://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/810f9510d2f67971455a9764d2775501.jpghttps://www.spreaker.com/podcast/john-vespasian--6605546Fri, 31 Jul 2026 22:34:04 +0000John VespasianJohn Vespasianfeeds@spreaker.comJOHN VESPASIAN is the author of sixteen books, including “When everything fails, try this” (2009), “Rationality is the way to happiness” (2009), “The philosophy of builders” (2010), “The 10 principles of rational living” (2012), “Rational living,...falseepisodichttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-idea-of-justice--73296110On the other hand, Schopenhauer acknowledged that human life inevitably entails injustice; sometimes injustices are caused by errors and mistakes; on other occasions, injustice is caused by sheer bad luck that deprives a person of his health, property, or livelihood.
In the latter cases, lamentations help very little. There is no mechanism to remedy all injustices in the world. Even with the best intentions, projects will sometimes fail, relationships break up, and accidents occur.
Schopenhauer praised empathy and compassion as essential virtues to diminish suffering when injustices occur. You’ll find those recommendations in his key book “The world as will and representation” (1818) and in his “Aphorisms of life’s wisdom” (1851).
https://johnvespasian.com/analysis-of-schopenhauers-idea-of-justice/]]>d82cb268-2ac3-4d2c-bbd7-6a9a99d151d4Fri, 31 Jul 2026 21:21:16 +0000John VespasianThe genius of Arthur Schopenhauer (1788-1860) also shows in his unique idea of justice. On the one hand, he regarded it as highly desirable in society. Civilization cannot exist without a consistent protection of life, liberty and property. On the...On the other hand, Schopenhauer acknowledged that human life inevitably entails injustice; sometimes injustices are caused by errors and mistakes; on other occasions, injustice is caused by sheer bad luck that deprives a person of his health, property, or livelihood.
In the latter cases, lamentations help very little. There is no mechanism to remedy all injustices in the world. Even with the best intentions, projects will sometimes fail, relationships break up, and accidents occur.
Schopenhauer praised empathy and compassion as essential virtues to diminish suffering when injustices occur. You’ll find those recommendations in his key book “The world as will and representation” (1818) and in his “Aphorisms of life’s wisdom” (1851).
https://johnvespasian.com/analysis-of-schopenhauers-idea-of-justice/]]>393false546fullhttps://www.spreaker.com/episode/schopenhauer-and-the-idea-of-justice--73296111At the same time, Schopenhauer was aware that perfection cannot be expected from any justice system. Judges and juries make mistakes, and corruption and incompetence play a role in some cases.
Even with hard work and the best intentions, you may prove extraordinarily unlucky, suffer a random accident, and lose your savings and your health. Indeed, justice isn’t guaranteed but we should remain grateful for the opportunities offered by modern society.
https://johnvespasian.com/schopenhauer-and-the-idea-of-justice/]]>0e94eb36-7fac-4edf-8d7f-f349cde37f4eFri, 31 Jul 2026 21:10:41 +0000John VespasianIn the philosophy of Arthur Schopenhauer (1788-1860), we find a unique combination of realism and empathy. His books show that Schopenhauer was fully conscious of the advantages of industrial societies. They offer individuals far more chances than...At the same time, Schopenhauer was aware that perfection cannot be expected from any justice system. Judges and juries make mistakes, and corruption and incompetence play a role in some cases.
Even with hard work and the best intentions, you may prove extraordinarily unlucky, suffer a random accident, and lose your savings and your health. Indeed, justice isn’t guaranteed but we should remain grateful for the opportunities offered by modern society.
https://johnvespasian.com/schopenhauer-and-the-idea-of-justice/]]>344false545fullhttps://www.spreaker.com/episode/schopenhauer-s-pessimism-what-it-is-and-what-is-not--73296113Historians tell us that Schopenhauer was confronted with a series of personal tragedies that rendered him pessimistic, but is this really true?
Indeed, his father passed away when Arthur Schopenhauer was just seventeen. That’s an early death by any standards, but not an unheard tragedy.
Let us not forget that Schopenhauer received from his father an inheritance that enabled him to live without ever working. I do not know many people that are placed in such a favourable financial situation when they are just seventeen.
I am sure that Arthur Schopenhauer would have preferred that his father lived for another three decades, but that’s life. It gives you good cards and bad cards, and demands you to play the game right away. There is not much point in complaining.
One thing is sure when speaking about Schopenhauer. He is not someone that had to face terrible financial struggles. I don’t know why some biographers would invent such nonsense. The truth is that Schopenhauer inherited a sizeable share package in his father’s company. The shares threw an annual dividend that is equivalent to forty thousand USD in today’s terms.
https://johnvespasian.com/schopenhauers-pessimism-what-it-is-and-what-its-not/]]>4ee8cfcf-9891-42a3-9dbf-9eed1b307a26Fri, 31 Jul 2026 20:52:25 +0000John VespasianAccording to most philosophy books, Arthur Schopenhauer (1788-1860) was profoundly pessimistic. However, when you look into the details of his life and his works, you will see that the truth goes in the opposite direction. Historians tell us that...Historians tell us that Schopenhauer was confronted with a series of personal tragedies that rendered him pessimistic, but is this really true?
Indeed, his father passed away when Arthur Schopenhauer was just seventeen. That’s an early death by any standards, but not an unheard tragedy.
Let us not forget that Schopenhauer received from his father an inheritance that enabled him to live without ever working. I do not know many people that are placed in such a favourable financial situation when they are just seventeen.
I am sure that Arthur Schopenhauer would have preferred that his father lived for another three decades, but that’s life. It gives you good cards and bad cards, and demands you to play the game right away. There is not much point in complaining.
One thing is sure when speaking about Schopenhauer. He is not someone that had to face terrible financial struggles. I don’t know why some biographers would invent such nonsense. The truth is that Schopenhauer inherited a sizeable share package in his father’s company. The shares threw an annual dividend that is equivalent to forty thousand USD in today’s terms.
https://johnvespasian.com/schopenhauers-pessimism-what-it-is-and-what-its-not/]]>478false544fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-history--73296114Schopenhauer believed that an eternal life force (“the will”) drives all creatures towards self-preservation and reproduction, but the influence of the will doesn’t mean that society must go in a particular direction.
According to Schopenhauer, the events in the world are a perpetual manifestation of the will, but the results are not easy to foresee. The will can lead to pleasure and happiness, but also to conflict, suffering, and pointless pursuit of power.
For this reason, Schopenhauer rejected the notion of linear progress in history. History can meander from good to worse, and then back to excellent. It is not leading to a particular goal, destination or achievement. It’s the result of the actions of large numbers of people, each pursuing his own happiness.
https://johnvespasian.com/schopenhauer-and-the-philosophy-of-history/]]>68b077e7-ae8b-4d33-9a78-9fb5399b677dFri, 31 Jul 2026 20:27:06 +0000John VespasianThe philosophy of Arthur Schopenhauer (1788-1860) places history on a secondary plane. Schopenhauer didn’t give history a central role because he did not consider that humanity should achieve any goal beyond the happiness of the individual....Schopenhauer believed that an eternal life force (“the will”) drives all creatures towards self-preservation and reproduction, but the influence of the will doesn’t mean that society must go in a particular direction.
According to Schopenhauer, the events in the world are a perpetual manifestation of the will, but the results are not easy to foresee. The will can lead to pleasure and happiness, but also to conflict, suffering, and pointless pursuit of power.
For this reason, Schopenhauer rejected the notion of linear progress in history. History can meander from good to worse, and then back to excellent. It is not leading to a particular goal, destination or achievement. It’s the result of the actions of large numbers of people, each pursuing his own happiness.
https://johnvespasian.com/schopenhauer-and-the-philosophy-of-history/]]>356false543fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-time--73294108In contrast to Friedrich Hegel (1770-1831), Schopenhauer is not a philosopher of history. He didn’t develop an all-inclusive vision of history nor theorised about the end of times.
He did not regard the course of history as one unequivocal path pointing into a single direction. There is no single destiny where humanity is headed. History is made by people’s choices every single day.
The will (which I translate as “life force”) influences how a man or woman makes decisions; however, the will is not pushing people right or left. It is not exercising overwhelming power to the extent that each person can say “I could not help it.”
Schopenhauer declines presenting history as an imposition of destiny. Conversely, he underlines the importance of how a human being behaves over time. Life is essentially temporary. Every success and possession is naturally limited.
https://johnvespasian.com/schopenhauer-and-the-philosophy-of-time/]]>5d82aab4-578a-4057-9833-1080aa64ad10Fri, 31 Jul 2026 20:17:41 +0000John VespasianThe reflections of Arthur Schopenhauer (1788-1860) are to be found in his work “The world as will and representation.” I consider equally interesting the observations contained in his “Aphorisms on the art of living,” published in 1851. In contrast to...In contrast to Friedrich Hegel (1770-1831), Schopenhauer is not a philosopher of history. He didn’t develop an all-inclusive vision of history nor theorised about the end of times.
He did not regard the course of history as one unequivocal path pointing into a single direction. There is no single destiny where humanity is headed. History is made by people’s choices every single day.
The will (which I translate as “life force”) influences how a man or woman makes decisions; however, the will is not pushing people right or left. It is not exercising overwhelming power to the extent that each person can say “I could not help it.”
Schopenhauer declines presenting history as an imposition of destiny. Conversely, he underlines the importance of how a human being behaves over time. Life is essentially temporary. Every success and possession is naturally limited.
https://johnvespasian.com/schopenhauer-and-the-philosophy-of-time/]]>446false542fullhttps://www.spreaker.com/episode/the-taoist-approach-to-happiness--73247382If you want to adopt their ideas, or some of them, great; and if you don’t, it is also great. Taoists don’t fundamentally care if the rest of humanity goes another way. They acknowledge each person’s freedom to choose his own path, and they respect it.
Why is the Taoist approach to happiness so intriguing? Why are people curious about the Tao Te Ching, considering that it was written in the 6th century BC?
Because of the serenity that Taoists exude. Because they are able to stay calm in situations where everybody else is falling prey to panic. Because people want to learn to stay effective in the face of setbacks and social pressure.
Taoist happiness is based on effective energy utilisation. For other cultures, this concept is difficult to understand because of their emphasis on doing something at all costs. When they pick up a goal, they assume that continued action is the best method for achieving it. In contrast, Taoists consider doing and not doing equally important.
https://johnvespasian.com/the-taoist-approach-to-happiness/]]>d8ae5a8c-a686-49ba-b8e3-bba44be954eaWed, 29 Jul 2026 22:00:26 +0000John VespasianHappy people do not waste their time telling the world how happy they are, and Taoists are not an exception. Neither Lao-Tzu, Yang-Tzu or Chuang-Tzu made any effort to gain adepts to their philosophy. They simply wrote down or dictated their insights,...If you want to adopt their ideas, or some of them, great; and if you don’t, it is also great. Taoists don’t fundamentally care if the rest of humanity goes another way. They acknowledge each person’s freedom to choose his own path, and they respect it.
Why is the Taoist approach to happiness so intriguing? Why are people curious about the Tao Te Ching, considering that it was written in the 6th century BC?
Because of the serenity that Taoists exude. Because they are able to stay calm in situations where everybody else is falling prey to panic. Because people want to learn to stay effective in the face of setbacks and social pressure.
Taoist happiness is based on effective energy utilisation. For other cultures, this concept is difficult to understand because of their emphasis on doing something at all costs. When they pick up a goal, they assume that continued action is the best method for achieving it. In contrast, Taoists consider doing and not doing equally important.
https://johnvespasian.com/the-taoist-approach-to-happiness/]]>406false541fullhttps://www.spreaker.com/episode/the-taoist-path-to-happiness--73247381Students were required to grasp the historical sequence that began with Ancient Mesopotamia and Egypt, Ancient Greece and Rome, the Middle Ages, the Renaissance, and so forth.
On the one hand, the study of history helps us place things in perspective, and on the other hand, it enables us to prevent repeating the mistakes made in the past. I regard it as naive to want to grasp the lessons from history without having gained a solid overview of the timeline.
Without historical perspective, nobody can understand the events taking place today, and without understanding, it is not possible to choose the correct course of action; no wonder that, in view of the diminishing knowledge of history, people keep repeating the same mistakes.
Each historical period is dominated by a particular doctrine or philosophy. It also encompasses a concept of happiness that drives people to act in a certain way. That explains why people in Ancient Greece undertook bold commercial expeditions, and people in the Middle Ages rarely ventured out of their village.
https://johnvespasian.com/the-taoist-path-to-happiness/]]>de7a2f00-97d4-4311-9589-4ca4523d74d9Wed, 29 Jul 2026 21:47:35 +0000John VespasianIt was not long ago that universal history used to be part of the curriculum in secondary schools. A solid understanding of the key historical periods, their ideas and leading figures was a precondition for graduation. Students were required to grasp...Students were required to grasp the historical sequence that began with Ancient Mesopotamia and Egypt, Ancient Greece and Rome, the Middle Ages, the Renaissance, and so forth.
On the one hand, the study of history helps us place things in perspective, and on the other hand, it enables us to prevent repeating the mistakes made in the past. I regard it as naive to want to grasp the lessons from history without having gained a solid overview of the timeline.
Without historical perspective, nobody can understand the events taking place today, and without understanding, it is not possible to choose the correct course of action; no wonder that, in view of the diminishing knowledge of history, people keep repeating the same mistakes.
Each historical period is dominated by a particular doctrine or philosophy. It also encompasses a concept of happiness that drives people to act in a certain way. That explains why people in Ancient Greece undertook bold commercial expeditions, and people in the Middle Ages rarely ventured out of their village.
https://johnvespasian.com/the-taoist-path-to-happiness/]]>445false540fullhttps://www.spreaker.com/episode/warnings-about-the-taoist-idea-of-happiness--73247383de89d410-e590-4224-ae02-94e61dd88202Wed, 29 Jul 2026 21:32:59 +0000John VespasianThe desire to get something for nothing is a constant in all cultures and historical periods. To a large extent, mythology is derived from this desire. People make themselves believe that, if they perform a magical ritual, some divinity will assist...480false539fullhttps://www.spreaker.com/episode/why-taoists-do-not-pursue-happiness-directly--73246446Neither Lao-Tzu, Yang-Tzu or Chuang-Tzu employed the term “the pursuit of happiness” in their writings. They would have found such formulation incomprehensible.
The fact that Taoists do not pursue happiness does not mean that they do not consider it important. On the contrary, every piece of advice given by Taoist masters aims, indirectly, to the achievement of happiness.
However, I must underline the word “indirect.” All ancient Chinese Taoist texts refrain from promising happiness. Their avowed objective is the alignment of one’s actions with the Tao under the assumption that such an alignment will automatically lead to happiness.
In his works “Nicomachean Ethics” and “Eudemian Ethics,” Aristotle (384-322 BC) ended up designing a path to happiness based on the same intellectual equation.
If we do what’s needed, ethically and strategically, we’ll get to a point where happiness is automatically achieved, Aristotle argued. Lao-Tzu would have agreed with Aristotle’s formula, but not with its implementation. Why not? Because the concept of virtue in Aristotle does not match the Tao Te Ching.
https://johnvespasian.com/why-taoists-do-not-pursue-happiness-directly/]]>de36150d-d671-49a5-ae81-3143b154c48dWed, 29 Jul 2026 21:18:58 +0000John VespasianIn contrast to other philosophies or religions, Taoists do not regard happiness as a goal. Why? Because they view happiness as a side effect of leading a virtuous life, not as a goal in itself. Neither Lao-Tzu, Yang-Tzu or Chuang-Tzu employed the term...Neither Lao-Tzu, Yang-Tzu or Chuang-Tzu employed the term “the pursuit of happiness” in their writings. They would have found such formulation incomprehensible.
The fact that Taoists do not pursue happiness does not mean that they do not consider it important. On the contrary, every piece of advice given by Taoist masters aims, indirectly, to the achievement of happiness.
However, I must underline the word “indirect.” All ancient Chinese Taoist texts refrain from promising happiness. Their avowed objective is the alignment of one’s actions with the Tao under the assumption that such an alignment will automatically lead to happiness.
In his works “Nicomachean Ethics” and “Eudemian Ethics,” Aristotle (384-322 BC) ended up designing a path to happiness based on the same intellectual equation.
If we do what’s needed, ethically and strategically, we’ll get to a point where happiness is automatically achieved, Aristotle argued. Lao-Tzu would have agreed with Aristotle’s formula, but not with its implementation. Why not? Because the concept of virtue in Aristotle does not match the Tao Te Ching.
https://johnvespasian.com/why-taoists-do-not-pursue-happiness-directly/]]>438false538fullhttps://www.spreaker.com/episode/the-opposite-of-the-taoist-idea-of-happiness--73246447What do I mean when I say “today’s dominant beliefs”? On the one hand, the idea that everything is relative, that there are no universal moral prescriptions, and that nobody can reliably forecast the long-term effects of one’s decisions.
On the other hand, the belief that we should set objectives for ourselves and pursue them relentlessly, day after day. This belief goes hand in hand with making detailed plans, so that we can carry them out and constantly measure our progress.
Not everybody subscribes to the beliefs that I have outlined, but many people do, and few will find them questionable, false or ethically wrong. I am not aware of statistical measurements proving the prevalence of these beliefs, but I see them at work in my daily experience.
Why do Taoists oppose those ideas? Is it because Lao-Tzu, Yang-Tzu and Chuang-Tzu lived in Ancient China, and proved unable to come up with better ideas? Is it because the Tao Te Ching is unsuitable for living in an industrial civilisation?
No, the responses to those questions relate to human nature, which hasn’t changed since the times of Lao-Tzu. Today’s idea of happiness is incompatible with Taoism because it assumes a fundamental change in human nature due to industrialisation.
https://johnvespasian.com/why-taoists-do-not-pursue-happiness-directly/]]>796331ce-6ca8-4a50-97bf-900aecab68bcWed, 29 Jul 2026 21:07:55 +0000John VespasianToday’s mainstream philosophy constitutes the opposite of the Taoist idea of happiness. Why? Because today’s dominant beliefs are hardly reconcilable with the Tao, as depicted in the Tao Te Ching. What do I mean when I say “today’s dominant beliefs”?...What do I mean when I say “today’s dominant beliefs”? On the one hand, the idea that everything is relative, that there are no universal moral prescriptions, and that nobody can reliably forecast the long-term effects of one’s decisions.
On the other hand, the belief that we should set objectives for ourselves and pursue them relentlessly, day after day. This belief goes hand in hand with making detailed plans, so that we can carry them out and constantly measure our progress.
Not everybody subscribes to the beliefs that I have outlined, but many people do, and few will find them questionable, false or ethically wrong. I am not aware of statistical measurements proving the prevalence of these beliefs, but I see them at work in my daily experience.
Why do Taoists oppose those ideas? Is it because Lao-Tzu, Yang-Tzu and Chuang-Tzu lived in Ancient China, and proved unable to come up with better ideas? Is it because the Tao Te Ching is unsuitable for living in an industrial civilisation?
No, the responses to those questions relate to human nature, which hasn’t changed since the times of Lao-Tzu. Today’s idea of happiness is incompatible with Taoism because it assumes a fundamental change in human nature due to industrialisation.
https://johnvespasian.com/why-taoists-do-not-pursue-happiness-directly/]]>418false537fullhttps://www.spreaker.com/episode/critique-of-schopenhauer-s-ideas-on-freedom--73202528According to Schopenhauer, civilised society should grant legal protection to life, liberty and property. However, laws do not have the power to remove biological limits on freedom. I’m referring to the limits imposed by the will (“life force”) and by the human lifespan.
In his work “The world as will and representation”(1818), Schopenhauer exposed at length the deep influence of the will on human freedom. The will prompts people towards pleasure, reproduction, wealth accumulation and success, generating one desire upon another.
The will drives people to seek more and more, without ever achieving fulfilment. Schopenhauer observed the pattern repeat itself a million times. Thus, he acknowledged the influence of the will as a fact of life to be taken into account.
Schopenhauer outlined his philosophy of freedom not only in his major works, but also in the brief essays contained in his “Parerga and Paralipomena” (1851). Those essays give precise strategies to minimise the negative influence of the will. They can help readers keep trouble at bay and maximise happiness.
https://johnvespasian.com/critique-of-schopenhauers-ideas-on-freedom/]]>e7cd50e0-c001-45a9-86a1-0b1370f7e12eMon, 27 Jul 2026 21:35:24 +0000John VespasianDespite his sound reasoning and accurate writing, Arthur Schopenhauer (1788-1860) didn’t succeed in making his ideas on freedom popular. In particular, his theory of the will wasn’t taken seriously by other philosophers and fell into oblivion at the...According to Schopenhauer, civilised society should grant legal protection to life, liberty and property. However, laws do not have the power to remove biological limits on freedom. I’m referring to the limits imposed by the will (“life force”) and by the human lifespan.
In his work “The world as will and representation”(1818), Schopenhauer exposed at length the deep influence of the will on human freedom. The will prompts people towards pleasure, reproduction, wealth accumulation and success, generating one desire upon another.
The will drives people to seek more and more, without ever achieving fulfilment. Schopenhauer observed the pattern repeat itself a million times. Thus, he acknowledged the influence of the will as a fact of life to be taken into account.
Schopenhauer outlined his philosophy of freedom not only in his major works, but also in the brief essays contained in his “Parerga and Paralipomena” (1851). Those essays give precise strategies to minimise the negative influence of the will. They can help readers keep trouble at bay and maximise happiness.
https://johnvespasian.com/critique-of-schopenhauers-ideas-on-freedom/]]>436false536fullhttps://www.spreaker.com/episode/schopenhauer-and-freedom--73201819According to Schopenhauer, the will (which I translate as “life force”) is the underlying force driving all human actions, goals and desires.
Schopenhauer defined the will as an insatiable and irrational force that drives human beings towards reproduction and other goals such as success, fame, and wealth accumulation.
From this perspective, individual freedom is influenced by the relentless demands of the will. Humans are pushed to seek the satisfaction of endless desires, leading to inevitable failure and frustration.
https://johnvespasian.com/schopenhauer-and-freedom/]]>eb78b8a6-a631-4448-98a7-d9c67b016ecfMon, 27 Jul 2026 21:29:08 +0000John VespasianThe idea of freedom in Arthur Schopenhauer (1788-1860) is linked to his philosophy of the will. He outlined his concept of the will in his major works “About the fourfold root of the principle of sufficient reason” (1808) and “The world as will and...According to Schopenhauer, the will (which I translate as “life force”) is the underlying force driving all human actions, goals and desires.
Schopenhauer defined the will as an insatiable and irrational force that drives human beings towards reproduction and other goals such as success, fame, and wealth accumulation.
From this perspective, individual freedom is influenced by the relentless demands of the will. Humans are pushed to seek the satisfaction of endless desires, leading to inevitable failure and frustration.
https://johnvespasian.com/schopenhauer-and-freedom/]]>437false535fullhttps://www.spreaker.com/episode/examples-of-schopenhauer-s-views-on-the-nature-of-existence--73201820Before starting with the examples, let me summarise in four paragraphs Schopenhauer’s views on the nature of existence.
First, living creatures are driven by the will, which I translate as “life force” or “primal energy;” the will drives them towards reproduction and survival. The will generates one desire after another. Some of them can be fulfilled, others not.
Second, the influence of the will can have disastrous effects on humans because it drives them towards decisions that fulfil short-term desires but without considering the costs, risks, and liabilities. These aspects are presented in Schopenhauer’s book “About the fourfold root of the principle of sufficient reason,” published in 1814.
Third, unless you adopt countermeasures, you are likely to succumb to the influence of the will and pay a high price. Your career, finances, reputation and health are at risk. It is in your interest to stay alert and steer away from questionable choices. These aspects are outlined in Schopenhauer’s book “The world as will and representation” (1818).
Fourth, human beings can adopt countermeasures to reduce the negative influence of the will, avoid suffering and increase happiness. The measures involve self-discipline, risk reduction and keeping a margin of safety. The countermeasures are found in Schopenhauer’s book “Parerga and Paralipomena” (1851).
https://johnvespasian.com/examples-of-schopenhauers-views-on-the-nature-of-existence/
]]>b6994ea0-9bbd-4546-bdeb-2e46863f6235Mon, 27 Jul 2026 21:21:26 +0000John VespasianI’m going to point to several examples to illustrate the views of Arthur Schopenhauer (1788-1860) on the nature of human existence. The examples are drawn from famous literary works depicting challenging situations that put Schopenhauer’s advice to...Before starting with the examples, let me summarise in four paragraphs Schopenhauer’s views on the nature of existence.
First, living creatures are driven by the will, which I translate as “life force” or “primal energy;” the will drives them towards reproduction and survival. The will generates one desire after another. Some of them can be fulfilled, others not.
Second, the influence of the will can have disastrous effects on humans because it drives them towards decisions that fulfil short-term desires but without considering the costs, risks, and liabilities. These aspects are presented in Schopenhauer’s book “About the fourfold root of the principle of sufficient reason,” published in 1814.
Third, unless you adopt countermeasures, you are likely to succumb to the influence of the will and pay a high price. Your career, finances, reputation and health are at risk. It is in your interest to stay alert and steer away from questionable choices. These aspects are outlined in Schopenhauer’s book “The world as will and representation” (1818).
Fourth, human beings can adopt countermeasures to reduce the negative influence of the will, avoid suffering and increase happiness. The measures involve self-discipline, risk reduction and keeping a margin of safety. The countermeasures are found in Schopenhauer’s book “Parerga and Paralipomena” (1851).
https://johnvespasian.com/examples-of-schopenhauers-views-on-the-nature-of-existence/
]]>531false534fullhttps://www.spreaker.com/episode/impact-of-schopenhauer-s-views-on-the-nature-of-existence--73201821You cannot dismiss Schopenhauer by saying that he was too pessimistic or nihilistic. Why not? Because, when you analyse the details, you will see that his observations match reality. For better or for worse, he was objective and precise.
Schopenhauer’s views on the nature of existence rest on his theory of the will, the life force that drives all living creatures. The will awakens endless desires in us, and if you do not know how to counteract it, you are likely to make dire mistakes.
His work “Parerga and Paripomena” (1851) gives valuable advice to minimise suffering and secure happiness. You cannot categorise as pessimistic a philosopher who identifies risks and outlines effective countermeasures.
https://johnvespasian.com/impact-of-schopenhauers-views-on-the-nature-of-existence/]]>141916f3-ddd4-4088-9eb4-86004268578dMon, 27 Jul 2026 21:14:51 +0000John VespasianThe stunning accuracy of the intuitions and insights gained by Arthur Schopenhauer (1788-1860) becomes apparent when we compare him with other philosophers. Many have attacked Schopenhauer’s views on the nature of existence but the attacks have only...You cannot dismiss Schopenhauer by saying that he was too pessimistic or nihilistic. Why not? Because, when you analyse the details, you will see that his observations match reality. For better or for worse, he was objective and precise.
Schopenhauer’s views on the nature of existence rest on his theory of the will, the life force that drives all living creatures. The will awakens endless desires in us, and if you do not know how to counteract it, you are likely to make dire mistakes.
His work “Parerga and Paripomena” (1851) gives valuable advice to minimise suffering and secure happiness. You cannot categorise as pessimistic a philosopher who identifies risks and outlines effective countermeasures.
https://johnvespasian.com/impact-of-schopenhauers-views-on-the-nature-of-existence/]]>375false533fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-nature-of-existence--73201822According to Schopenhauer, the will is exerting relentless pressure on humans, prompting them to pursue objectives that are often impossible to achieve. The inevitable result is failure, setbacks and disappointments.
Schopenhauer objected to the optimistic ideals of thinkers such as Friedrich Hegel (1770-1831). He objected to the theory that history is driven to the realisation of a particular goal, let alone, the realisation of a perfect society.
https://johnvespasian.com/schopenhauers-views-on-the-nature-of-existence/]]>19d24f01-a878-4822-a647-8567b02ac2fdMon, 27 Jul 2026 21:06:41 +0000John VespasianThe concept of the will (which I translate as “life force” or “primal energy”) plays the key role in the philosophy of Arthur Schopenhauer (1788-1860). He argued that a blind, irrational, overwhelming force drives all creatures to reproduce, sustain...According to Schopenhauer, the will is exerting relentless pressure on humans, prompting them to pursue objectives that are often impossible to achieve. The inevitable result is failure, setbacks and disappointments.
Schopenhauer objected to the optimistic ideals of thinkers such as Friedrich Hegel (1770-1831). He objected to the theory that history is driven to the realisation of a particular goal, let alone, the realisation of a perfect society.
https://johnvespasian.com/schopenhauers-views-on-the-nature-of-existence/]]>357false532fullhttps://www.spreaker.com/episode/why-taoist-non-action-requires-iterations--73159341Lao-Tzu must have come to the same conclusion when he wrote the Tao Te Ching because, in Chapter 48, he enunciated that principle of daily learning and practice of the non-action principle.
The more we know, the more precisely we can identify what to let go. It is an iterative process in which we learn as we go. I regard it as unrealistic, for most problems, to come up with the perfect solution at the beginning.
Unless you are very familiar with the problem at hand, you won’t grasp its full scope in a first approximation. Even in the unlikely case that you do, chances are that you will not be able to forecast the side effects and indirect costs of each solution. As a result, you may need to go through a few iterations until you get the problem solved.
Chapter 48 exhorts us to gain knowledge each day, and then use the knowledge to discard the unnecessary in our lives. The term “unnecessary” should be given a broad interpretation. It’s meant to encompass the redundant, the inconsistent, the broken and the ineffective elements in our lifestyle.
When discussing the need for iterations, the psychological and motivational elements are rarely mentioned, but they play a central role. They explain why, even if we exert large efforts, we will still need several iterations to solve our problems.
Everybody would like to possess sufficient self-discipline to turn his life around, but in practice, few people do. One thing is to know that we should improve our nutrition and do sports more often; another thing is to be able to modify our lifestyle overnight.
https://johnvespasian.com/why-taoist-non-action-requires-iterations/]]>b41169cb-3ac5-4e55-a18d-ddebfb087b90Fri, 24 Jul 2026 21:53:05 +0000John VespasianI prefer to solve problems in one go if possible, but this will prove impossible on many occasions. Why? Because of lack of information, resources or self-discipline. On many occasions, I will discover too late that problems are more complex, serious,...Lao-Tzu must have come to the same conclusion when he wrote the Tao Te Ching because, in Chapter 48, he enunciated that principle of daily learning and practice of the non-action principle.
The more we know, the more precisely we can identify what to let go. It is an iterative process in which we learn as we go. I regard it as unrealistic, for most problems, to come up with the perfect solution at the beginning.
Unless you are very familiar with the problem at hand, you won’t grasp its full scope in a first approximation. Even in the unlikely case that you do, chances are that you will not be able to forecast the side effects and indirect costs of each solution. As a result, you may need to go through a few iterations until you get the problem solved.
Chapter 48 exhorts us to gain knowledge each day, and then use the knowledge to discard the unnecessary in our lives. The term “unnecessary” should be given a broad interpretation. It’s meant to encompass the redundant, the inconsistent, the broken and the ineffective elements in our lifestyle.
When discussing the need for iterations, the psychological and motivational elements are rarely mentioned, but they play a central role. They explain why, even if we exert large efforts, we will still need several iterations to solve our problems.
Everybody would like to possess sufficient self-discipline to turn his life around, but in practice, few people do. One thing is to know that we should improve our nutrition and do sports more often; another thing is to be able to modify our lifestyle overnight.
https://johnvespasian.com/why-taoist-non-action-requires-iterations/]]>378false531fullhttps://www.spreaker.com/episode/non-action-as-an-enabling-factor--73159342The local airport had few connections and featured a rental car office that closed at 7pm. The executive’s flight landed far later than planned, preventing him from picking up the car he had booked.
Undeterred, he called up a taxi, was told that he would have to wait for an hour, and said yes. When the taxi finally arrived, the executive instructed the driver to take him to the hermit’s home.
“No problem,” said the driver. “I know where it is. I’ve been there many times.”
“How come?” inquired the executive. “I thought that he was a hermit.”
“Well, if he is, he didn’t tell me,” replied the driver.
Despite the late arrival, the hermit came out of his home as soon as the taxi came to a standstill.
“Welcome,” said the hermit joyfully, opening the taxi’s door while the executive was paying the driver. “We have kept your dinner warm.”
Upon entering the house, the executive was greeted by the hermit’s wife, led to the dining room, and treated to a delicious dinner, accompanied by conversation about the local cuisine.
“I did not know that you had a wife,” said the executive.
“We got married two months ago,” answered the hermit.
The executive wondered whether the hermit’s marital status was compatible with someone being called a hermit, but opted for keeping the question to himself.
After a good night’s sleep and a hearty breakfast, the hermit and the executive sat down on easy chairs on the veranda. The sight of the surrounding mountains was breathtaking.
“I need your help,” said the executive right away. “A friend of yours recommended me to come here.”
“I know. He told me. I will do my best to help you.”
“I have so many problems that I do not even know where to start.”
https://johnvespasian.com/non-action-as-an-enabling-factor/]]>8af5e501-0a20-491b-88d4-0116cb11c949Fri, 24 Jul 2026 21:44:28 +0000John VespasianOnce upon a time, a middle-aged executive was facing such severe problems that he decided to visit a Taoist hermit and ask for advice. The trip consumed one and half days because of the poor infrastructure in the area where the hermit lived. The local...The local airport had few connections and featured a rental car office that closed at 7pm. The executive’s flight landed far later than planned, preventing him from picking up the car he had booked.
Undeterred, he called up a taxi, was told that he would have to wait for an hour, and said yes. When the taxi finally arrived, the executive instructed the driver to take him to the hermit’s home.
“No problem,” said the driver. “I know where it is. I’ve been there many times.”
“How come?” inquired the executive. “I thought that he was a hermit.”
“Well, if he is, he didn’t tell me,” replied the driver.
Despite the late arrival, the hermit came out of his home as soon as the taxi came to a standstill.
“Welcome,” said the hermit joyfully, opening the taxi’s door while the executive was paying the driver. “We have kept your dinner warm.”
Upon entering the house, the executive was greeted by the hermit’s wife, led to the dining room, and treated to a delicious dinner, accompanied by conversation about the local cuisine.
“I did not know that you had a wife,” said the executive.
“We got married two months ago,” answered the hermit.
The executive wondered whether the hermit’s marital status was compatible with someone being called a hermit, but opted for keeping the question to himself.
After a good night’s sleep and a hearty breakfast, the hermit and the executive sat down on easy chairs on the veranda. The sight of the surrounding mountains was breathtaking.
“I need your help,” said the executive right away. “A friend of yours recommended me to come here.”
“I know. He told me. I will do my best to help you.”
“I have so many problems that I do not even know where to start.”
https://johnvespasian.com/non-action-as-an-enabling-factor/]]>414false530fullhttps://www.spreaker.com/episode/how-taoist-non-action-furthers-happiness--73158685No wonder that many admire the Taoist serenity and want to follow the advice in Chapter 44 of the Tao Te Ching, namely, to avoid the traps of the world, to stay within their own range of action, and enjoy every moment of their lives.
However, unless they take it seriously, I fear that their wish for serenity is not going to be fulfilled. Why? Because it takes sustained effort to avoid the traps of the world and stay within one’s range of action.
For starters, we need to learn to detect the traps of the world before we fall into them. How can we increase our capacity to detect those traps? How can we increase our sensitivity in this area? As proven by the daily news, that’s easier said than done.
Excessive food and alcohol consumption, imprudent driving and drug abuse are omnipresent. Aggressive and inconsiderate behaviour can be observed all over the place; and far too many people display an abusive, solipsistic attitude.Feasibility
I would not give any credence to individuals claiming that it is impossible to behave ethically in today’s world. They affirm that they would be able to behave ethically if they lived in a simple society like Ancient China, but that they cannot do it in today’s context.
Their statements of potential virtue are equivalent to desires of potential purity after having voluntarily besmirched oneself. Such statements are as useless as checks issued by a bankrupt saving bank. If you try to cash those checks, they’ll never clear.
Happiness and virtue signalling are incompatible. The more virtue signalling is done, the less happiness will ensue. Energy can be spent on beneficial or detrimental activities, but not on both at the same time. This simple truth stands uncontested.
https://johnvespasian.com/how-taoist-non-action-furthers-happiness/]]>64d94a2d-8bec-4a8e-b3f2-2dc8724c9282Fri, 24 Jul 2026 21:22:26 +0000John VespasianPeople nowadays often complain that life is too complicated and stressful. There are too many electronic systems to be used and they are constantly being changed; and there are too many requirements for doing everyday tasks, and those requirements are...No wonder that many admire the Taoist serenity and want to follow the advice in Chapter 44 of the Tao Te Ching, namely, to avoid the traps of the world, to stay within their own range of action, and enjoy every moment of their lives.
However, unless they take it seriously, I fear that their wish for serenity is not going to be fulfilled. Why? Because it takes sustained effort to avoid the traps of the world and stay within one’s range of action.
For starters, we need to learn to detect the traps of the world before we fall into them. How can we increase our capacity to detect those traps? How can we increase our sensitivity in this area? As proven by the daily news, that’s easier said than done.
Excessive food and alcohol consumption, imprudent driving and drug abuse are omnipresent. Aggressive and inconsiderate behaviour can be observed all over the place; and far too many people display an abusive, solipsistic attitude.Feasibility
I would not give any credence to individuals claiming that it is impossible to behave ethically in today’s world. They affirm that they would be able to behave ethically if they lived in a simple society like Ancient China, but that they cannot do it in today’s context.
Their statements of potential virtue are equivalent to desires of potential purity after having voluntarily besmirched oneself. Such statements are as useless as checks issued by a bankrupt saving bank. If you try to cash those checks, they’ll never clear.
Happiness and virtue signalling are incompatible. The more virtue signalling is done, the less happiness will ensue. Energy can be spent on beneficial or detrimental activities, but not on both at the same time. This simple truth stands uncontested.
https://johnvespasian.com/how-taoist-non-action-furthers-happiness/]]>422false529fullhttps://www.spreaker.com/episode/happiness-and-the-taoist-non-action-principle--73158684In philosophy, some modern gurus try to get away with anti-mathematical statements, but their arguments are normally met with intense scepticism. For the average person, it is obvious that more is more and less is less, and no amount of verbal mystification will make them think otherwise.
In the West, Taoism is sometimes presented as the doctrine that maintains that less is more. I can only assume that such a distorted characterization aims at making Taoists look foolish.
Did Lao-Tzu actually say that less is more? No, not in those exact terms, but he viewed the non-action principle as a crucial element of his philosophy. The non-action principle does not say that less is more, but that a narrow focus leads to far better results.
In terms of my prior example, Lao-Tzu did not say that less ice cream is better than more ice cream, but that we can make more ice cream with less effort if we stop doing other things at the same time.Dead weight
When it comes to attaining happiness, the Taoist non-action principle plays a decisive role. It prompts us to define priorities clearly, drop secondary issues, and focus our efforts on the key steps.
Yang-Tzu and Chuang-Tzu used the non-action principle in many of their stories to illustrate the need of letting go of dead weight; they never said that less is more, but that we should let go of unpromising projects and do only what works.
https://johnvespasian.com/happiness-and-the-taoist-non-action-principle/]]>bd548945-c6cf-4b85-b1c2-40fb390750dbFri, 24 Jul 2026 21:11:43 +0000John VespasianTo affirm or imply that “more is less” has distinct Orwellian connotations. I wonder if anyone can seriously argue that more is less, or that less is more, in any area of life. Even pre-school children can figure out that more ice cream is preferable...In philosophy, some modern gurus try to get away with anti-mathematical statements, but their arguments are normally met with intense scepticism. For the average person, it is obvious that more is more and less is less, and no amount of verbal mystification will make them think otherwise.
In the West, Taoism is sometimes presented as the doctrine that maintains that less is more. I can only assume that such a distorted characterization aims at making Taoists look foolish.
Did Lao-Tzu actually say that less is more? No, not in those exact terms, but he viewed the non-action principle as a crucial element of his philosophy. The non-action principle does not say that less is more, but that a narrow focus leads to far better results.
In terms of my prior example, Lao-Tzu did not say that less ice cream is better than more ice cream, but that we can make more ice cream with less effort if we stop doing other things at the same time.Dead weight
When it comes to attaining happiness, the Taoist non-action principle plays a decisive role. It prompts us to define priorities clearly, drop secondary issues, and focus our efforts on the key steps.
Yang-Tzu and Chuang-Tzu used the non-action principle in many of their stories to illustrate the need of letting go of dead weight; they never said that less is more, but that we should let go of unpromising projects and do only what works.
https://johnvespasian.com/happiness-and-the-taoist-non-action-principle/]]>347false528fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-5-of-5-joy-until-the-last-minute--73115964https://johnvespasian.com/michel-de-montaignes-biography-5-of-5-joy-until-the-last-minute/]]>c8311e25-0010-4823-98e8-6edc1d7e8679Wed, 22 Jul 2026 22:12:27 +0000John VespasianMichel de Montaigne’s biography (5 of 5): joy until the last minute https://johnvespasian.com/michel-de-montaignes-biography-5-of-5-joy-until-the-last-minute/https://johnvespasian.com/michel-de-montaignes-biography-5-of-5-joy-until-the-last-minute/]]>341false557fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-4-of-5-the-pinnacle-years--73115966https://johnvespasian.com/michel-de-montaignes-biography-the-pinnacle-years/]]>7550dc5a-5198-4e51-832e-bc29a3d55da0Wed, 22 Jul 2026 22:01:49 +0000John VespasianMichel de Montaigne’s biography (4 of 5): the pinnacle years https://johnvespasian.com/michel-de-montaignes-biography-the-pinnacle-years/https://johnvespasian.com/michel-de-montaignes-biography-the-pinnacle-years/]]>340false556fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-3-of-5-dealing-with-chronic-illness--73115965https://johnvespasian.com/michel-de-montaignes-biography-dealing-with-chronic-illness/]]>b8bcb58a-66b1-46d7-ab6d-75bea2966527Wed, 22 Jul 2026 21:44:05 +0000John VespasianMichel de Montaigne’s biography (3 of 5): dealing with chronic illness https://johnvespasian.com/michel-de-montaignes-biography-dealing-with-chronic-illness/https://johnvespasian.com/michel-de-montaignes-biography-dealing-with-chronic-illness/]]>364false555fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-2-of-5-his-momentous-decision--73077149https://johnvespasian.com/michel-de-montaignes-biography-his-momentous-decision/]]>e039c80c-6070-48e0-9934-f02ac6912cddMon, 20 Jul 2026 21:56:18 +0000John VespasianMichel de Montaigne’s biography (2 of 5) his momentous decision https://johnvespasian.com/michel-de-montaignes-biography-his-momentous-decision/https://johnvespasian.com/michel-de-montaignes-biography-his-momentous-decision/]]>353false554fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-part-1-of-5-his-early-years--73076690https://johnvespasian.com/michel-de-montaignes-biography-his-early-years/]]>8dede9fd-81b7-4ca2-88fd-7a7b8c0b86c5Mon, 20 Jul 2026 21:10:20 +0000John VespasianMichel de Montaigne's biography, part 1 of 5, his early years https://johnvespasian.com/michel-de-montaignes-biography-his-early-years/https://johnvespasian.com/michel-de-montaignes-biography-his-early-years/]]>374false553fullhttps://www.spreaker.com/episode/how-i-became-a-hardcore-realist--73036228I became one because two philosophers forced me to question almost everything I believed.
Their names are Kant and Schopenhauer.
For years, I believed the world worked the way I had been told.
And I did what I had been told to do.
Work hard.
Be kind.
Stay positive.
Expecting that, eventually, everything will work out.
But life started testing those beliefs.
Again and again.
At first, I thought that reality was broken.
Then I realised that my expectations were broken.
That’s where Kant enters the story.
Kant argued that we never experience reality exactly as it is.
That our minds don’t simply observe the world—that they shape the way we perceive it.
That idea fascinated me.
It made me realise that what we call “reality” is always filtered through our own minds.
But then I read Schopenhauer.
Schopenhauer accepted Kant’s insight, yet he asked a more practical question.
Even if our understanding is limited, how can we thrive anyway?
That question changed my life.
Schopenhauer encouraged me to focus on practical solutions.
And the more I did, the more I noticed uncomfortable patterns.
People don’t always reward honesty.
Hard work doesn’t always lead to success.
Logic doesn’t always defeat emotion.
Fairness isn’t built into reality.
Schopenhauer wasn’t surprised by any of this.
He believed human beings are seldom driven by pure reason.
The more I watched people, the stronger I believed Schopenhauer was right.
Then I found myself returning to Kant.
If Kant was right that our minds filter reality, then I had to ask another question.
How many of my disappointments came from reality itself…
…and how many came from stories I keep telling myself?
That realisation hit me hard.
Maybe reality wasn’t constantly letting me down.
Maybe my expectations were.
Schopenhauer would smile at my conclusion.
He believed much of our suffering comes from wishful thinking.
The moment I stopped arguing with reality, life became much easier.
And I focused on finding the patterns that lead to success and happiness.
That’s probably the biggest lesson Schopenhauer taught me.
Reality reveals itself through patterns that are seldom obvious.
And Kant taught me something equally important.
Before judging the world, I should first check my own beliefs.
Together, Kant and Schopenhauer changed the way I think.
Kant made me question what I know.
And Schopenhauer made me realistic about the world.
That combination transformed the way I make decisions.
I’ve learned to judge people by what they do repeatedly.
Actions reveal patterns and patterns reveal the truth.
Ironically, the more I embraced Schopenhauer’s ideas, the more optimistic I became.
Not because I expect life to be fair.
But because I stopped expecting achievements to be quick and easy.
The better I understand reality, the more effective I become.
Kant led me to question my assumptions.
And Schopenhauer taught me to face reality.
And that’s how I became a hardcore realist.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-how-i-became-a-hardcore-realist/]]>260d316e-2b38-410b-b634-40a76af9d2c0Fri, 17 Jul 2026 22:43:20 +0000John VespasianI didn’t become a hardcore realist because life became harder. I became one because two philosophers forced me to question almost everything I believed. Their names are Kant and Schopenhauer. For years, I believed the world worked the way I had been...I became one because two philosophers forced me to question almost everything I believed.
Their names are Kant and Schopenhauer.
For years, I believed the world worked the way I had been told.
And I did what I had been told to do.
Work hard.
Be kind.
Stay positive.
Expecting that, eventually, everything will work out.
But life started testing those beliefs.
Again and again.
At first, I thought that reality was broken.
Then I realised that my expectations were broken.
That’s where Kant enters the story.
Kant argued that we never experience reality exactly as it is.
That our minds don’t simply observe the world—that they shape the way we perceive it.
That idea fascinated me.
It made me realise that what we call “reality” is always filtered through our own minds.
But then I read Schopenhauer.
Schopenhauer accepted Kant’s insight, yet he asked a more practical question.
Even if our understanding is limited, how can we thrive anyway?
That question changed my life.
Schopenhauer encouraged me to focus on practical solutions.
And the more I did, the more I noticed uncomfortable patterns.
People don’t always reward honesty.
Hard work doesn’t always lead to success.
Logic doesn’t always defeat emotion.
Fairness isn’t built into reality.
Schopenhauer wasn’t surprised by any of this.
He believed human beings are seldom driven by pure reason.
The more I watched people, the stronger I believed Schopenhauer was right.
Then I found myself returning to Kant.
If Kant was right that our minds filter reality, then I had to ask another question.
How many of my disappointments came from reality itself…
…and how many came from stories I keep telling myself?
That realisation hit me hard.
Maybe reality wasn’t constantly letting me down.
Maybe my expectations were.
Schopenhauer would smile at my conclusion.
He believed much of our suffering comes from wishful thinking.
The moment I stopped arguing with reality, life became much easier.
And I focused on finding the patterns that lead to success and happiness.
That’s probably the biggest lesson Schopenhauer taught me.
Reality reveals itself through patterns that are seldom obvious.
And Kant taught me something equally important.
Before judging the world, I should first check my own beliefs.
Together, Kant and Schopenhauer changed the way I think.
Kant made me question what I know.
And Schopenhauer made me realistic about the world.
That combination transformed the way I make decisions.
I’ve learned to judge people by what they do repeatedly.
Actions reveal patterns and patterns reveal the truth.
Ironically, the more I embraced Schopenhauer’s ideas, the more optimistic I became.
Not because I expect life to be fair.
But because I stopped expecting achievements to be quick and easy.
The better I understand reality, the more effective I become.
Kant led me to question my assumptions.
And Schopenhauer taught me to face reality.
And that’s how I became a hardcore realist.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-how-i-became-a-hardcore-realist/]]>206false522fullhttps://www.spreaker.com/episode/how-i-got-total-clarity--73035683Another book.
Another podcast.
Another productivity system.
I kept searching because I believed clarity was something I would eventually stumble upon if I just learned enough.
But the opposite happened.
The more information I collected, the more overwhelmed I became.
No wonder that many other people also feel overwhelmed.
We live in a world where we’re constantly told to consume more.
More advice.
More opinions.
More courses that promise to change our lives.
But after a while, we realise that we cannot put all those inputs together.
That’s exactly where I found myself.
Then I came across an idea from Aristotle that completely changed the way I think.
It’s called syllogism.
The name sounds complicated, but the idea is fairly simple.
A syllogism is a chain of reasoning.
It starts with a general observation.
Then you add a specific fact.
And the conclusion follows naturally.
For example, take the general observation: All humans are mortal.
Then we add a specific fact: Socrates is a human.
Therefore, we conclude that Socrates is mortal.
The conclusion is not just a guess.
It is not just an opinion.
It is a solid truth that follows from the premises.
When I understood that, I started asking myself some difficult questions.
Why was I not making all my decisions this way?
Why was I not using logic to give shape to my life?
Instead, I was using emotions and pretending they were logical.
My emotions prevented me from thinking logically —- they made me turn in circles.
As a result, I failed to seize opportunities that made me uncomfortable.
And then I told myself that the circumstances were not auspicious.
Do you see what was happening?
I was not thinking logically — I was not using syllogisms.
I was allowing my emotions to control me, pretending that were logical
Many people do this all the time.
They mistake their emotions for evidence.
So I decided to change my approach.
Whenever I faced an obstacle, I stopped asking, “How do I feel?”
And I started to ask “What do I have to do to solve this problem?”
Then I built a syllogism.
Like every worthwhile skill, syllogisms require practice.
And since I wanted to master the skill,
I started to practise consistently.
Sometimes I did not like the conclusion that came from thinking logically.
But I pushed myself to accept what is true.
And that proved incredibly beneficial for my effectiveness.
Because I no longer had to wait for the right emotions.
I only had to ask whether my conclusion was logical or not.
Over time, I noticed something else.
Whenever I felt confused, the problem was not in my logic.
The problem was in one of the premises, or in both of them.
The problem is that I had accepted wrong assumptions.
For instance, I had wrongly assumed that success must happen quickly.
And that failure means that the game is over.
And that everyone else is doing great.
Once I challenged those assumptions, my conclusions also changed.
That’s when I realised something I’ll never forget.
Clarity is about starting with better premises.
That’s what Aristotle understood more than two thousand years ago.
If we start with true facts, then our conclusions will be true.
That’s why, whenever I feel stuck, I check my premises.
For instance, what do I believe to be correct that it isn’t?
Or what do I believe to be true that it isn’t?
And when I find the mistake, I correct it and draw the right conclusion.
When I use Aristotelian logic, my conclusions become clear.
And my actions become more effective.
That’s how I found total clarity thanks to Aristotle.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/aristotle-how-i-got-total-clarity/]]>28b8bcfb-b611-41d5-8e19-23001d67cefeFri, 17 Jul 2026 21:39:54 +0000John VespasianFor the longest time, I thought I needed more information. Another book. Another podcast. Another productivity system. I kept searching because I believed clarity was something I would eventually stumble upon if I just learned enough. But the opposite...Another book.
Another podcast.
Another productivity system.
I kept searching because I believed clarity was something I would eventually stumble upon if I just learned enough.
But the opposite happened.
The more information I collected, the more overwhelmed I became.
No wonder that many other people also feel overwhelmed.
We live in a world where we’re constantly told to consume more.
More advice.
More opinions.
More courses that promise to change our lives.
But after a while, we realise that we cannot put all those inputs together.
That’s exactly where I found myself.
Then I came across an idea from Aristotle that completely changed the way I think.
It’s called syllogism.
The name sounds complicated, but the idea is fairly simple.
A syllogism is a chain of reasoning.
It starts with a general observation.
Then you add a specific fact.
And the conclusion follows naturally.
For example, take the general observation: All humans are mortal.
Then we add a specific fact: Socrates is a human.
Therefore, we conclude that Socrates is mortal.
The conclusion is not just a guess.
It is not just an opinion.
It is a solid truth that follows from the premises.
When I understood that, I started asking myself some difficult questions.
Why was I not making all my decisions this way?
Why was I not using logic to give shape to my life?
Instead, I was using emotions and pretending they were logical.
My emotions prevented me from thinking logically —- they made me turn in circles.
As a result, I failed to seize opportunities that made me uncomfortable.
And then I told myself that the circumstances were not auspicious.
Do you see what was happening?
I was not thinking logically — I was not using syllogisms.
I was allowing my emotions to control me, pretending that were logical
Many people do this all the time.
They mistake their emotions for evidence.
So I decided to change my approach.
Whenever I faced an obstacle, I stopped asking, “How do I feel?”
And I started to ask “What do I have to do to solve this problem?”
Then I built a syllogism.
Like every worthwhile skill, syllogisms require practice.
And since I wanted to master the skill,
I started to practise consistently.
Sometimes I did not like the conclusion that came from thinking logically.
But I pushed myself to accept what is true.
And that proved incredibly beneficial for my effectiveness.
Because I no longer had to wait for the right emotions.
I only had to ask whether my conclusion was logical or not.
Over time, I noticed something else.
Whenever I felt confused, the problem was not in my logic.
The problem was in one of the premises, or in both of them.
The problem is that I had accepted wrong assumptions.
For instance, I had wrongly assumed that success must happen quickly.
And that failure means that the game is over.
And that everyone else is doing great.
Once I challenged those assumptions, my conclusions also changed.
That’s when I realised something I’ll never forget.
Clarity is about starting with better premises.
That’s what Aristotle understood more than two thousand years ago.
If we start with true facts, then our conclusions will be true.
That’s why, whenever I feel stuck, I check my premises.
For instance, what do I believe to be correct that it isn’t?
Or what do I believe to be true that it isn’t?
And when I find the mistake, I correct it and draw the right conclusion.
When I use Aristotelian logic, my conclusions become clear.
And my actions become more effective.
That’s how I found total clarity thanks to Aristotle.
If you are interested in applying rational ideas in...]]>243false521fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-in-three-and-half-minutes--73003531]]>e7024261-47a4-4d40-beee-d3ad908f7038Wed, 15 Jul 2026 22:22:20 +0000John VespasianWhat is the key to a fuller, happier, and more meaningful life?That’s the question Arthur Schopenhauer asked.While other philosophers focused on changing the world, Schopenhauer focused on something even more important: understanding human nature.He...]]>216false520fullhttps://www.spreaker.com/episode/how-i-put-aristotle-s-ideas-into-practice--73002585Not through a morning routine.
Not through productivity hacks.
Not through manifestation.
Not through positive thinking.
Aristotle completely changed the way I think about becoming more effective.
The biggest lesson I learned is this:
I don’t need to become successful at first.
I just need to become the kind of person who naturally creates success.
For a long time, I thought that success and happiness was something I’d eventually find.
But Aristotle saw it differently.
He believed that success and happiness are not something we stumble upon.
They are the result of living effectively.
Every decision I make is shaping the person I’m becoming.
When I keep a promise to myself, that’s a step forward.
When I choose to exercise instead of making excuses, that’s another step forward.
When I create something meaningful, that’s another step forward.
My character is simply the sum of those steps.
The insight that really changed me is this:
I don’t become successful and happy by waiting until the circumstances are perfect.
I become successful and happy by doing what needs to be done, day by day, even when it’s difficult.
The same is true for any sort of goal in life.
For good health.
For financial independence.
For having great friends.
These aren’t qualities I was born with.
They’re the results of little steps taken day by day.
It’s like learning to ride a bicycle.
At first, every movement takes conscious effort.
Eventually, it becomes second nature.
Aristotle believed character develops the same way.
So whenever I feel tempted to complain, I always ask myself one simple question:
“What kind of person am I becoming little by little?”
If I want to be healthier, am I choosing the right kind of meals?
If I want to be more creative, am I practising my skills every day?
If I want to get more things done, am I working effectively?
I’ve realised I don’t need to look for miracle solutions.
All I need to do is to take one step at a time, day by day.
Aristotle also taught me that reason should guide my life—not my impulses.
My emotions are real and I listen to them, but my reason remains in charge.
That’s the difference between drifting and intentionally shaping my life.
Whenever I catch myself waiting until things are perfect, I remember Aristotle.
We don’t become more effective because of one decision.
We become more effective because of hundreds of small steps we take, day after day.
Over time, those steps become my character, and my character shapes my future.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/how-i-put-aristotles-ideas-into-practice/]]>686dc04e-b77d-487b-9a1a-f7286901c733Wed, 15 Jul 2026 21:05:58 +0000John VespasianWhat if I told you I found the answer to self-improvement… from someone who lived over 23 centuries ago? Not through a morning routine. Not through productivity hacks. Not through manifestation. Not through positive thinking. Aristotle completely...Not through a morning routine.
Not through productivity hacks.
Not through manifestation.
Not through positive thinking.
Aristotle completely changed the way I think about becoming more effective.
The biggest lesson I learned is this:
I don’t need to become successful at first.
I just need to become the kind of person who naturally creates success.
For a long time, I thought that success and happiness was something I’d eventually find.
But Aristotle saw it differently.
He believed that success and happiness are not something we stumble upon.
They are the result of living effectively.
Every decision I make is shaping the person I’m becoming.
When I keep a promise to myself, that’s a step forward.
When I choose to exercise instead of making excuses, that’s another step forward.
When I create something meaningful, that’s another step forward.
My character is simply the sum of those steps.
The insight that really changed me is this:
I don’t become successful and happy by waiting until the circumstances are perfect.
I become successful and happy by doing what needs to be done, day by day, even when it’s difficult.
The same is true for any sort of goal in life.
For good health.
For financial independence.
For having great friends.
These aren’t qualities I was born with.
They’re the results of little steps taken day by day.
It’s like learning to ride a bicycle.
At first, every movement takes conscious effort.
Eventually, it becomes second nature.
Aristotle believed character develops the same way.
So whenever I feel tempted to complain, I always ask myself one simple question:
“What kind of person am I becoming little by little?”
If I want to be healthier, am I choosing the right kind of meals?
If I want to be more creative, am I practising my skills every day?
If I want to get more things done, am I working effectively?
I’ve realised I don’t need to look for miracle solutions.
All I need to do is to take one step at a time, day by day.
Aristotle also taught me that reason should guide my life—not my impulses.
My emotions are real and I listen to them, but my reason remains in charge.
That’s the difference between drifting and intentionally shaping my life.
Whenever I catch myself waiting until things are perfect, I remember Aristotle.
We don’t become more effective because of one decision.
We become more effective because of hundreds of small steps we take, day after day.
Over time, those steps become my character, and my character shapes my future.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/how-i-put-aristotles-ideas-into-practice/]]>175false519fullhttps://www.spreaker.com/episode/montaigne-why-i-love-useless-knowledge--72957878Most of us have asked that question at some point.
When we’re sitting in a classroom, studying history, literature, philosophy, or a language we don’t think we’ll ever speak, it can feel like a waste of time.
We want practical skills.
We want something we can use immediately.
And it’s easy to believe that everything else is just useless information.
But here’s something worth considering: the knowledge that seems the least useful today often becomes the most valuable tomorrow.
Take Montaigne.
As a child in sixteenth-century France, he received an unusual education.
His father believed that learning should shape the mind, not simply prepare someone for a profession.
Instead of focusing only on practical training, he surrounded his son with books, ideas, languages, history, and philosophy.
He even arranged for Latin to become his first language, immersing him in the wisdom of the ancient world from an early age.
To many people, that probably looked impractical.
There were no guarantees that such an education would lead to wealth or success.
There were no obvious career advantages.
It would have been easy to dismiss it as time wasted.
But something remarkable happened.
As the years passed, all those different subjects came together.
History gave Montaigne perspective.
Literature deepened his empathy.
Philosophy taught him careful thinking.
Rhetoric strengthened his communication.
Each discipline reinforced the others.
They became more powerful together than they could ever have been alone.
The same is true for us.
General education doesn’t simply fill our heads with facts.
It teaches us to think.
We begin to notice patterns that other people overlook.
We learn to connect ideas.
We become better at solving problems.
The greatest breakthroughs come from connecting ideas.
That’s why it matters to have a general education.
Because we never know which idea will become the missing piece.
Montaigne didn’t become influential because he memorised facts.
He became influential because he learned to think independently.
A solid general education was the foundation of his success.
Today, we live in a world that rewards immediate results.
If something doesn’t seem useful right away, we’re tempted to dismiss it.
We constantly ask ourselves, “How will this help us right now?”
But the most valuable knowledge might not reveal its value overnight.
It grows little by little.
One idea leads us to another idea.
One lesson from history helps us understand today’s problems.
One philosophy class improves our decisions.
Each lesson may seem insignificant on its own.
But together, they help us understand the world.
So the next time we’re tempted to say, “This is useless,” let’s remember this:
We are building our minds.
We are learning to think sharp.
And the broader our minds become, the more opportunities we will see that other people fail to notice.
That is the purpose of a general education.
And that’s a great lesson to learn from Montaigne.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/montaigne-why-i-love-useless-knowledge/]]>41601572-b46a-4ac4-a7ba-564981ef70a5Mon, 13 Jul 2026 22:28:03 +0000John Vespasian“Why do we have to learn this? We’ll never use it.” Most of us have asked that question at some point. When we’re sitting in a classroom, studying history, literature, philosophy, or a language we don’t think we’ll ever speak, it can feel like a waste...Most of us have asked that question at some point.
When we’re sitting in a classroom, studying history, literature, philosophy, or a language we don’t think we’ll ever speak, it can feel like a waste of time.
We want practical skills.
We want something we can use immediately.
And it’s easy to believe that everything else is just useless information.
But here’s something worth considering: the knowledge that seems the least useful today often becomes the most valuable tomorrow.
Take Montaigne.
As a child in sixteenth-century France, he received an unusual education.
His father believed that learning should shape the mind, not simply prepare someone for a profession.
Instead of focusing only on practical training, he surrounded his son with books, ideas, languages, history, and philosophy.
He even arranged for Latin to become his first language, immersing him in the wisdom of the ancient world from an early age.
To many people, that probably looked impractical.
There were no guarantees that such an education would lead to wealth or success.
There were no obvious career advantages.
It would have been easy to dismiss it as time wasted.
But something remarkable happened.
As the years passed, all those different subjects came together.
History gave Montaigne perspective.
Literature deepened his empathy.
Philosophy taught him careful thinking.
Rhetoric strengthened his communication.
Each discipline reinforced the others.
They became more powerful together than they could ever have been alone.
The same is true for us.
General education doesn’t simply fill our heads with facts.
It teaches us to think.
We begin to notice patterns that other people overlook.
We learn to connect ideas.
We become better at solving problems.
The greatest breakthroughs come from connecting ideas.
That’s why it matters to have a general education.
Because we never know which idea will become the missing piece.
Montaigne didn’t become influential because he memorised facts.
He became influential because he learned to think independently.
A solid general education was the foundation of his success.
Today, we live in a world that rewards immediate results.
If something doesn’t seem useful right away, we’re tempted to dismiss it.
We constantly ask ourselves, “How will this help us right now?”
But the most valuable knowledge might not reveal its value overnight.
It grows little by little.
One idea leads us to another idea.
One lesson from history helps us understand today’s problems.
One philosophy class improves our decisions.
Each lesson may seem insignificant on its own.
But together, they help us understand the world.
So the next time we’re tempted to say, “This is useless,” let’s remember this:
We are building our minds.
We are learning to think sharp.
And the broader our minds become, the more opportunities we will see that other people fail to notice.
That is the purpose of a general education.
And that’s a great lesson to learn from Montaigne.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/montaigne-why-i-love-useless-knowledge/]]>195false518fullhttps://www.spreaker.com/episode/schopenhauer-comfort-and-passivity-are-the-bottleneck--72957118Or lack of intelligence…
Or lack of opportunity…
What if it’s something much quieter…
Passivity.
I main, not making a decision.
Not trying to get things done because of fear of failing.
Just… doing nothing.
There are wonderful excuses for passivity.
Waiting for the perfect moment.
Waiting until we feel confident.
Waiting until we know enough.
Waiting until we’re finally ready.
The philosopher Arthur Schopenhauer believed that much of human behaviour is not driven by conscious reason.
Instead, we’re pushed by deeper forces that operate beneath our awareness.
We like to think we’re making rational choices, but often, our minds are simply protecting us from discomfort.
That’s why passivity feels logical.
That’s why overthinking feels productive.
That’s why delaying action feels responsible.
Our brains are incredibly good at inventing reasons to do nothing.
We tell ourselves that: “We need more research.”
Or that “We will start next week.”
Or that “The timing is not right.”
The excuses sound plausible because they keep us comfortable.
But, as Schopenhauer argued, comfort has a price.
Most of us do not get stuck in life because we make one catastrophic mistake.
We get stuck because we avoid the actions that could change everything.
Think about it.
How many books never get written.
How many businesses never get started.
How many conversations never happen.
Just because we remain passive.
We often imagine that successful people have confidence before they act.
But confidence tends to come after taking action.
Even when people do not feel completely ready to launch a business.
Or to publish their first video.
Or to seize the opportunity that could change their lives.
But they do it anyway.
Readiness is often an illusion.
Action creates clarity.
Action creates momentum.
Action creates confidence.
Schopenhauer recognised that many people drift through life, pulled by habit instead of purpose.
We tend to choose the familiar over the meaningful, even if we know that the familiar is holding us back.
And that’s exactly why passivity is so dangerous.
Because it feels safe.
It feels comfortable.
It whispers, “We can always do it tomorrow.”
Until tomorrow becomes next month.
Then next year.
Or some day that will never come.
Passivity compounds.
But so does action.
One email.
One workout.
One conversation.
One video.
One decision can change our lives.
The people who change their lives are not necessarily the most talented.
They are the ones who overcome passivity.
Because passivity is the real bottleneck.
But the solution is easy.
All we need to do is to take one imperfect step.
And then another.
And another.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-passivity-is-the-bottleneck/]]>21765d1b-ff4a-42b6-999f-f8d87a4da86aMon, 13 Jul 2026 22:20:10 +0000John VespasianWhat if the biggest obstacle in our lives isn’t a lack of talent… Or lack of intelligence… Or lack of opportunity… What if it’s something much quieter… Passivity. I main, not making a decision. Not trying to get things done because of fear of failing....Or lack of intelligence…
Or lack of opportunity…
What if it’s something much quieter…
Passivity.
I main, not making a decision.
Not trying to get things done because of fear of failing.
Just… doing nothing.
There are wonderful excuses for passivity.
Waiting for the perfect moment.
Waiting until we feel confident.
Waiting until we know enough.
Waiting until we’re finally ready.
The philosopher Arthur Schopenhauer believed that much of human behaviour is not driven by conscious reason.
Instead, we’re pushed by deeper forces that operate beneath our awareness.
We like to think we’re making rational choices, but often, our minds are simply protecting us from discomfort.
That’s why passivity feels logical.
That’s why overthinking feels productive.
That’s why delaying action feels responsible.
Our brains are incredibly good at inventing reasons to do nothing.
We tell ourselves that: “We need more research.”
Or that “We will start next week.”
Or that “The timing is not right.”
The excuses sound plausible because they keep us comfortable.
But, as Schopenhauer argued, comfort has a price.
Most of us do not get stuck in life because we make one catastrophic mistake.
We get stuck because we avoid the actions that could change everything.
Think about it.
How many books never get written.
How many businesses never get started.
How many conversations never happen.
Just because we remain passive.
We often imagine that successful people have confidence before they act.
But confidence tends to come after taking action.
Even when people do not feel completely ready to launch a business.
Or to publish their first video.
Or to seize the opportunity that could change their lives.
But they do it anyway.
Readiness is often an illusion.
Action creates clarity.
Action creates momentum.
Action creates confidence.
Schopenhauer recognised that many people drift through life, pulled by habit instead of purpose.
We tend to choose the familiar over the meaningful, even if we know that the familiar is holding us back.
And that’s exactly why passivity is so dangerous.
Because it feels safe.
It feels comfortable.
It whispers, “We can always do it tomorrow.”
Until tomorrow becomes next month.
Then next year.
Or some day that will never come.
Passivity compounds.
But so does action.
One email.
One workout.
One conversation.
One video.
One decision can change our lives.
The people who change their lives are not necessarily the most talented.
They are the ones who overcome passivity.
Because passivity is the real bottleneck.
But the solution is easy.
All we need to do is to take one imperfect step.
And then another.
And another.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-passivity-is-the-bottleneck/]]>179false517fullhttps://www.spreaker.com/episode/i-learned-to-get-things-done-faster--72902440But the surprising part is that I didn’t do it by adding more hours to my day.
I didn’t wake up earlier.
I didn’t try to multitask.
I didn’t use complicated productivity systems.
What I did is to change the way I think.
For a long time, whenever I faced difficult problems, I made the same mistake.
I looked at all the issues at once.
I would think:
“How am I going to solve all of these problems?”
“How long is this going to take me?”
”Where do I even start?”
And the bigger the problem I faced, the slower I became.
Then I discovered the ideas of Michel de Montaigne, a writer and thinker from over 400 years ago.
What fascinated me was that Montaigne had a completely different approach to solving problems.
He didn’t try to find quick answers.
He just tried to understand things sequentially, one aspect at a time.
And I realised that this was the reason I was wasting so much time.
I was not struggling because of lack of effort.
I was struggling because I was addressing too many issues at the same time.
The first thing I learned from Montaigne was to focus on the most threatening aspect of the problem.
Instead of asking:
“How do I fix all my problems?”
I started asking:
“What is the specific issue I need to solve right now?”
I stopped looking at the woods and focused on the tree next to me.
If I was facing super complex problems, I didn’t think about everything I needed to do.
I just asked:
“What is the action that will address the most severe threat?”
In this way, I can focus on doing just one thing.
One email.
One decision.
One conversation.
One small improvement.
And something interesting happened.
The big issues that felt overwhelming started becoming manageable.
I learned that progress comes from solving small aspects of the problem, one at a time.
The second thing I learned was to identify the most threatening aspect of problems.
Before, I naturally looked to solve the aspect that I found most annoying.
But Montaigne showed me the value of challenging myself.
So I started asking:
“What if my assumption is wrong?”
“What aspects of the picture am I missing?”
“What aspects are the most threatening?”
This changed the way I solve problems.
When I challenge myself, I identify the critical aspects of problems much faster.
I avoid wasting time.
And I get things done much faster.
The third thing I learned was that better questions get things done faster.
I used to ask questions like:
“Why is this happening to me?”
“Why is this so difficult?”
“Why can’t I get this done?”
But those questions kept me stuck.
Now I ask:
“What is the next step?”
“What do I have to do exactly?”
Those questions change my mindset.
They move me from frustration to action.
And that is the biggest lesson I learned from Montaigne.
Getting things done faster is not simply about speed.
It is about thinking clearly.
When I ask better questions, I find better solutions.
When I break big challenges into smaller steps, I make progress faster.
High productivity is not about doing more things.
It is about doing the right things in the right order.
So now, whenever I feel overwhelmed, I remember this:
Don’t fight the entire battle at once.
Understand the problem.
Break it down.
Ask better questions.
Because the fastest way forward is thinking better.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/montaigne-i-learned-to-get-things-done-faster/]]>0509c09d-f450-4cf6-9353-28b1e86eddb4Thu, 09 Jul 2026 22:04:22 +0000John VespasianI learned to get things done faster… But the surprising part is that I didn’t do it by adding more hours to my day. I didn’t wake up earlier. I didn’t try to multitask. I didn’t use complicated productivity systems. What I did is to change the way I...But the surprising part is that I didn’t do it by adding more hours to my day.
I didn’t wake up earlier.
I didn’t try to multitask.
I didn’t use complicated productivity systems.
What I did is to change the way I think.
For a long time, whenever I faced difficult problems, I made the same mistake.
I looked at all the issues at once.
I would think:
“How am I going to solve all of these problems?”
“How long is this going to take me?”
”Where do I even start?”
And the bigger the problem I faced, the slower I became.
Then I discovered the ideas of Michel de Montaigne, a writer and thinker from over 400 years ago.
What fascinated me was that Montaigne had a completely different approach to solving problems.
He didn’t try to find quick answers.
He just tried to understand things sequentially, one aspect at a time.
And I realised that this was the reason I was wasting so much time.
I was not struggling because of lack of effort.
I was struggling because I was addressing too many issues at the same time.
The first thing I learned from Montaigne was to focus on the most threatening aspect of the problem.
Instead of asking:
“How do I fix all my problems?”
I started asking:
“What is the specific issue I need to solve right now?”
I stopped looking at the woods and focused on the tree next to me.
If I was facing super complex problems, I didn’t think about everything I needed to do.
I just asked:
“What is the action that will address the most severe threat?”
In this way, I can focus on doing just one thing.
One email.
One decision.
One conversation.
One small improvement.
And something interesting happened.
The big issues that felt overwhelming started becoming manageable.
I learned that progress comes from solving small aspects of the problem, one at a time.
The second thing I learned was to identify the most threatening aspect of problems.
Before, I naturally looked to solve the aspect that I found most annoying.
But Montaigne showed me the value of challenging myself.
So I started asking:
“What if my assumption is wrong?”
“What aspects of the picture am I missing?”
“What aspects are the most threatening?”
This changed the way I solve problems.
When I challenge myself, I identify the critical aspects of problems much faster.
I avoid wasting time.
And I get things done much faster.
The third thing I learned was that better questions get things done faster.
I used to ask questions like:
“Why is this happening to me?”
“Why is this so difficult?”
“Why can’t I get this done?”
But those questions kept me stuck.
Now I ask:
“What is the next step?”
“What do I have to do exactly?”
Those questions change my mindset.
They move me from frustration to action.
And that is the biggest lesson I learned from Montaigne.
Getting things done faster is not simply about speed.
It is about thinking clearly.
When I ask better questions, I find better solutions.
When I break big challenges into smaller steps, I make progress faster.
High productivity is not about doing more things.
It is about doing the right things in the right order.
So now, whenever I feel overwhelmed, I remember this:
Don’t fight the entire battle at once.
Understand the problem.
Break it down.
Ask better questions.
Because the fastest way forward is thinking better.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/montaigne-i-learned-to-get-things-done-faster/]]>207false516fullhttps://www.spreaker.com/episode/how-to-massively-improve-our-decisions--72902439We tell ourselves that we analyse, choose, and control our lives through conscious decisions.
But what if this belief is one of our greatest illusions?
The philosopher Arthur Schopenhauer challenged this comfortable idea centuries ago.
Schopenhauer argued that beneath our thoughts and explanations exists a deeper force—a hidden Will that influences our desires, actions, and choices before we even become aware of them.
We often believe we are the authors of our decisions.
But how many times do we act on an impulse and only afterward create a logical explanation for why we did it?
We call it “intuition.” We call it “following our feelings.” We call it “being ourselves.”
But sometimes these are simply unconscious forces controlling us while we convince ourselves we are in charge.
We reach for distractions without thinking.
We chase approval from people we barely know.
We buy things we do not need.
We defend opinions we never truly examined.
And then we proudly claim that we are acting freely.
Schopenhauer’s uncomfortable message is that much of what we do may be the result of impulses pushing us from behind the scenes.
If we want to massively improve our decisions, we must stop blindly trusting every thought and every feeling that appears in our minds.
Our first impulse is not always wisdom.
Before we act, we need to ask a more powerful question: “Why do we want this?”
Are we choosing from strength or from fear?
Are we pursuing something meaningful or trying to escape discomfort?
Are we following our values or are we influenced by someone else’s?
That small moment of awareness creates a gap between impulse and action.
And inside that gap, we discover the possibility of massive improvement.
Schopenhauer did not teach us that we are powerless.
He showed us that self-knowledge is the beginning of self-development.
We cannot improve what we refuse to acknowledge.
The biggest obstacle to better decisions is not a lack of intelligence.
It is our belief that we already understand ourselves completely.
When we become aware of the hidden forces influencing us, we stop being passengers in our own lives.
We begin making better decisions.
Schopenhauer’s greatest lesson is this: before we try to control the world around us, we must first understand the invisible forces controlling us from within.
To put this into practice, we can follow three simple steps:
Step one: Make a pause before important decisions.
Instead of reacting immediately, let us give ourselves time to observe our emotions, impulses, and hidden motivations.
A few seconds of reflection can prevent years of regret.
Step two: Question the desire behind the decision.
Before asking, “How can we get what we want?” we should ask, “Why do we want it?”
Understanding the source of our desires allows us to separate rational goals from worthless cravings.
Step three: Make decisions based on principles, not impulses.
We should decide by answering the question: What type of person do we want to become?
We should think long term, not according to the emotion of the moment.
By practising these three steps, we can make far better decisions and move forward decisively in our own lives.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-how-to-massively-improve-our-decisions/]]>1424a535-969f-4bb4-a192-9ba7681e58e1Thu, 09 Jul 2026 21:56:22 +0000John VespasianWe like to believe we are rational beings. We tell ourselves that we analyse, choose, and control our lives through conscious decisions. But what if this belief is one of our greatest illusions? The philosopher Arthur Schopenhauer challenged this...We tell ourselves that we analyse, choose, and control our lives through conscious decisions.
But what if this belief is one of our greatest illusions?
The philosopher Arthur Schopenhauer challenged this comfortable idea centuries ago.
Schopenhauer argued that beneath our thoughts and explanations exists a deeper force—a hidden Will that influences our desires, actions, and choices before we even become aware of them.
We often believe we are the authors of our decisions.
But how many times do we act on an impulse and only afterward create a logical explanation for why we did it?
We call it “intuition.” We call it “following our feelings.” We call it “being ourselves.”
But sometimes these are simply unconscious forces controlling us while we convince ourselves we are in charge.
We reach for distractions without thinking.
We chase approval from people we barely know.
We buy things we do not need.
We defend opinions we never truly examined.
And then we proudly claim that we are acting freely.
Schopenhauer’s uncomfortable message is that much of what we do may be the result of impulses pushing us from behind the scenes.
If we want to massively improve our decisions, we must stop blindly trusting every thought and every feeling that appears in our minds.
Our first impulse is not always wisdom.
Before we act, we need to ask a more powerful question: “Why do we want this?”
Are we choosing from strength or from fear?
Are we pursuing something meaningful or trying to escape discomfort?
Are we following our values or are we influenced by someone else’s?
That small moment of awareness creates a gap between impulse and action.
And inside that gap, we discover the possibility of massive improvement.
Schopenhauer did not teach us that we are powerless.
He showed us that self-knowledge is the beginning of self-development.
We cannot improve what we refuse to acknowledge.
The biggest obstacle to better decisions is not a lack of intelligence.
It is our belief that we already understand ourselves completely.
When we become aware of the hidden forces influencing us, we stop being passengers in our own lives.
We begin making better decisions.
Schopenhauer’s greatest lesson is this: before we try to control the world around us, we must first understand the invisible forces controlling us from within.
To put this into practice, we can follow three simple steps:
Step one: Make a pause before important decisions.
Instead of reacting immediately, let us give ourselves time to observe our emotions, impulses, and hidden motivations.
A few seconds of reflection can prevent years of regret.
Step two: Question the desire behind the decision.
Before asking, “How can we get what we want?” we should ask, “Why do we want it?”
Understanding the source of our desires allows us to separate rational goals from worthless cravings.
Step three: Make decisions based on principles, not impulses.
We should decide by answering the question: What type of person do we want to become?
We should think long term, not according to the emotion of the moment.
By practising these three steps, we can make far better decisions and move forward decisively in our own lives.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-how-to-massively-improve-our-decisions/]]>213false515fullhttps://www.spreaker.com/episode/do-not-follow-your-heart--72877668The philosopher Arthur Schopenhauer believed that blindly following our desires was one of the biggest mistakes we could make.
He said that there is a hidden force inside all of us—a constant drive he called the ‘will.’
The will pushes us to chase desirable things: success, love, status, comfort, and recognition.
But here’s the problem: the will doesn’t care about the truth. It only cares about short-term pleasure.
And because of that, we can start bending reality to match our desires.
When we really want something, we look for signs that prove we’re right.
We ignore all sorts of warnings.
We convince ourselves that our dream is realistic—even when the facts tell us otherwise.
Schopenhauer’s warning was simple: what feels right isn’t always what is true.
Sometimes we have to admit that the goal we’re chasing is detrimental for us at that point.
Sometimes we have to walk away from a situation that is draining us.
Sometimes the hardest truth is the one that helps us grow.
Schopenhauer’s solution was not to stop dreaming or become negative. It was to become more aware of ourselves.
We need to slow down, question our impulses, look at the evidence, and ask: ‘Do we want this because it’s meaningful—or because we’re being controlled by unreasonable desires?’
For Schopenhauer, the key to thriving in life comes from making rational decisions.
Because the person who follows every impulse isn’t free.
Automatic reactions are being controlled by every feeling, craving, and temporary desire that appears.
A better life doesn’t come from chasing everything we want.
It comes from learning which desires deserve our attention—and which ones we should better let go for the moment.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-do-not-follow-your-heart/]]>68f3164c-569f-484d-8841-2d0c96558cd3Wed, 08 Jul 2026 22:01:12 +0000John VespasianEveryone tells us, ‘Follow your heart.’ But what if our heart is actually leading us in the wrong direction? The philosopher Arthur Schopenhauer believed that blindly following our desires was one of the biggest mistakes we could make. He said that...The philosopher Arthur Schopenhauer believed that blindly following our desires was one of the biggest mistakes we could make.
He said that there is a hidden force inside all of us—a constant drive he called the ‘will.’
The will pushes us to chase desirable things: success, love, status, comfort, and recognition.
But here’s the problem: the will doesn’t care about the truth. It only cares about short-term pleasure.
And because of that, we can start bending reality to match our desires.
When we really want something, we look for signs that prove we’re right.
We ignore all sorts of warnings.
We convince ourselves that our dream is realistic—even when the facts tell us otherwise.
Schopenhauer’s warning was simple: what feels right isn’t always what is true.
Sometimes we have to admit that the goal we’re chasing is detrimental for us at that point.
Sometimes we have to walk away from a situation that is draining us.
Sometimes the hardest truth is the one that helps us grow.
Schopenhauer’s solution was not to stop dreaming or become negative. It was to become more aware of ourselves.
We need to slow down, question our impulses, look at the evidence, and ask: ‘Do we want this because it’s meaningful—or because we’re being controlled by unreasonable desires?’
For Schopenhauer, the key to thriving in life comes from making rational decisions.
Because the person who follows every impulse isn’t free.
Automatic reactions are being controlled by every feeling, craving, and temporary desire that appears.
A better life doesn’t come from chasing everything we want.
It comes from learning which desires deserve our attention—and which ones we should better let go for the moment.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/schopenhauer-do-not-follow-your-heart/]]>147false514fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-four-causes--72877045Aristotle adopted a systematic approach to studying the world. His theory of the four causes entails that, if you want to fully understand something, you should consider four distinct causes.
First, a material cause that pertains to the material substance that makes up an item or creature. For example, the material cause of a woolen suit is wool.
Second, a formal cause that relates to the object’s shape or structure. In the case of the woolen suit, the formal cause consists of a vest and a pair of pants. Their shape constitutes a suit, not a scarf, a raincoat, a shirt, or an overall.
Third, an efficient cause that is concerned with the agent or force responsible for making the object. It replies to the question “What brought the object into existence?” In the context of the suit, the efficient cause is the tailor who made it.
https://johnvespasian.com/aristotles-theory-of-the-four-causes/
Fourth, a final cause that deals with the purpose. It answers the question, “Why does the object exist?” In the case of the suit, the final cause is to allow me to wear the suit for work, formal dinners, and other such occasions.
The theory of the four causes seems simple enough as a tool for analyzing reality, but as we’ll see now, it gets exceedingly complicated when it is coupled to social and political events. It is not exaggerated to affirm that Aristotle’s theory of causation has driven the intellectual discourse for twenty-five centuries.
https://johnvespasian.com/aristotles-theory-of-the-four-causes/]]>ae6e09de-c589-4687-8ba9-70ea0a1ee0b5Wed, 08 Jul 2026 20:36:59 +0000John VespasianAristotle’s theory of the four causes seems at first sight very easy to understand, but if you dig into the details, you will see its epochal consequences. It changed human mentality, and in doing so, it changed the course of history. The four causes,...Aristotle adopted a systematic approach to studying the world. His theory of the four causes entails that, if you want to fully understand something, you should consider four distinct causes.
First, a material cause that pertains to the material substance that makes up an item or creature. For example, the material cause of a woolen suit is wool.
Second, a formal cause that relates to the object’s shape or structure. In the case of the woolen suit, the formal cause consists of a vest and a pair of pants. Their shape constitutes a suit, not a scarf, a raincoat, a shirt, or an overall.
Third, an efficient cause that is concerned with the agent or force responsible for making the object. It replies to the question “What brought the object into existence?” In the context of the suit, the efficient cause is the tailor who made it.
https://johnvespasian.com/aristotles-theory-of-the-four-causes/
Fourth, a final cause that deals with the purpose. It answers the question, “Why does the object exist?” In the case of the suit, the final cause is to allow me to wear the suit for work, formal dinners, and other such occasions.
The theory of the four causes seems simple enough as a tool for analyzing reality, but as we’ll see now, it gets exceedingly complicated when it is coupled to social and political events. It is not exaggerated to affirm that Aristotle’s theory of causation has driven the intellectual discourse for twenty-five centuries.
https://johnvespasian.com/aristotles-theory-of-the-four-causes/]]>1015false513fullhttps://www.spreaker.com/episode/how-to-get-a-free-performance-upgrade--72864990That’s why people buy new apps.Read productivity books.Or consume energy drinks.
But the biggest performance upgrade we’ll ever get is completely free.
Almost nobody uses it.
Seneca figured it out 2,000 years ago.
Here’s the upgrade.
Let us stop believing every thought we have.
Just because our mind says we are failing…doesn’t make it true.
Just because we are upset…doesn’t mean that we should be emotionally paralysed.
Just because we are afraid…doesn’t mean that the danger is real.
We are seldom limited by unassailable obstacles.
We are mostly limited by our exaggerated emotions.
That’s the real obstacle to better performance.
Here’s what Seneca did differently.
Whenever something happened, he asked one question:
What do I have to do exactly to improve my situation?
The obstacle is not the economy as a whole.
Nor our personal history.
Not other people’s opinions.
The real obstacle to better performance is our own beliefs.
But the moment we stop our exaggerated emotions,
…we get all our energy back.
That’s a performance upgrade no supplement can give us.
And here’s the controversial part.
We are probably avoiding the very things that would make us better.
Reaching out and making new friends.
Starting new projects.
Going through the learning curve and experiencing temporary failure.
These aren’t real obstacles.
They’re the necessary steps to improve our performance.
The people who achieve a high performance are persistent.
They have trained themselves to cool down their emotions and stay rational.
That’s why Seneca’s advice beats most modern self-help.
Seneca wasn’t trying to make life easier.
He was trying to make us stronger.
And stronger people perform better—in business, in relationships, and under pressure.
This is the recipe for a free performance upgrade
The only price to pay is giving up our exaggerated emotions and our excuses.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/seneca-how-to-get-a-free-performance-upgrade/]]>de5bbf96-99c6-4c4e-a8fb-d2849feaf2a1Wed, 08 Jul 2026 05:24:46 +0000John VespasianEveryone wants better performance. That’s why people buy new apps.Read productivity books.Or consume energy drinks. But the biggest performance upgrade we’ll ever get is completely free. Almost nobody uses it. Seneca figured it out 2,000 years ago....That’s why people buy new apps.Read productivity books.Or consume energy drinks.
But the biggest performance upgrade we’ll ever get is completely free.
Almost nobody uses it.
Seneca figured it out 2,000 years ago.
Here’s the upgrade.
Let us stop believing every thought we have.
Just because our mind says we are failing…doesn’t make it true.
Just because we are upset…doesn’t mean that we should be emotionally paralysed.
Just because we are afraid…doesn’t mean that the danger is real.
We are seldom limited by unassailable obstacles.
We are mostly limited by our exaggerated emotions.
That’s the real obstacle to better performance.
Here’s what Seneca did differently.
Whenever something happened, he asked one question:
What do I have to do exactly to improve my situation?
The obstacle is not the economy as a whole.
Nor our personal history.
Not other people’s opinions.
The real obstacle to better performance is our own beliefs.
But the moment we stop our exaggerated emotions,
…we get all our energy back.
That’s a performance upgrade no supplement can give us.
And here’s the controversial part.
We are probably avoiding the very things that would make us better.
Reaching out and making new friends.
Starting new projects.
Going through the learning curve and experiencing temporary failure.
These aren’t real obstacles.
They’re the necessary steps to improve our performance.
The people who achieve a high performance are persistent.
They have trained themselves to cool down their emotions and stay rational.
That’s why Seneca’s advice beats most modern self-help.
Seneca wasn’t trying to make life easier.
He was trying to make us stronger.
And stronger people perform better—in business, in relationships, and under pressure.
This is the recipe for a free performance upgrade
The only price to pay is giving up our exaggerated emotions and our excuses.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/seneca-how-to-get-a-free-performance-upgrade/]]>172false512fullhttps://www.spreaker.com/episode/the-shortest-path-to-personal-growth--72860662Sounds backwards, right?
But that’s exactly what the 16th-century philosopher Michel de Montaigne figured out.
Most people think that personal growth means endless introspection. Journaling for hours. Analysing every emotion. Constantly asking, “Who am I?”
Montaigne thought that approach misses the point.
His idea was surprisingly simple: we don’t discover ourselves by staring inward. We discover ourselves by expressing ourselves.
When we write down our thoughts. When we have real conversations. When we travel, read books, or create something.
The moment we put our ideas into the world, we start seeing who we really are.
Even our friendships become mirrors of our souls.
The right people don’t just support us—they reveal our values and parts of our souls that we cannot see on our own.
But Montaigne also warned about something that feels incredibly modern.
If we are constantly surrounded by noise, opinions and random socialising, we will struggle to hear our own thoughts.
That’s why he believed that regular periods of solitude are a necessity, not a luxury.
Montaigne did not mean disappearing from the world forever.
He meant creating enough silence to figure out which ideas are actually ours… and which we have borrowed from everyone else.
Later thinkers like Emerson explained that regular periods of solitude can help us find our inner voice.
But solitude is not enough for personal growth.
So what’s the missing piece?
According to Montaigne, personal growth does not come from solitude and reflection alone.
It comes from building real skills.
Learning. Practising. Testing our ideas against reality.
Because we don’t become wiser only by thinking.
We become wiser by thinking… and then doing.
The real path to personal growth requires regular periods of solitude and then plenty of real-world practice.
Personal growth comes from expressing ourselves, learning relentlessly, and letting reality teach us we you are.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/montaigne-the-shortest-path-to-personal-growth/]]>5c3f5283-a225-44e1-8c7b-e85ac782d403Tue, 07 Jul 2026 22:03:16 +0000John VespasianWhat if I told you the biggest obstacle to personal growth… is pushing too hard for personal growth? Sounds backwards, right? But that’s exactly what the 16th-century philosopher Michel de Montaigne figured out. Most people think that personal growth...Sounds backwards, right?
But that’s exactly what the 16th-century philosopher Michel de Montaigne figured out.
Most people think that personal growth means endless introspection. Journaling for hours. Analysing every emotion. Constantly asking, “Who am I?”
Montaigne thought that approach misses the point.
His idea was surprisingly simple: we don’t discover ourselves by staring inward. We discover ourselves by expressing ourselves.
When we write down our thoughts. When we have real conversations. When we travel, read books, or create something.
The moment we put our ideas into the world, we start seeing who we really are.
Even our friendships become mirrors of our souls.
The right people don’t just support us—they reveal our values and parts of our souls that we cannot see on our own.
But Montaigne also warned about something that feels incredibly modern.
If we are constantly surrounded by noise, opinions and random socialising, we will struggle to hear our own thoughts.
That’s why he believed that regular periods of solitude are a necessity, not a luxury.
Montaigne did not mean disappearing from the world forever.
He meant creating enough silence to figure out which ideas are actually ours… and which we have borrowed from everyone else.
Later thinkers like Emerson explained that regular periods of solitude can help us find our inner voice.
But solitude is not enough for personal growth.
So what’s the missing piece?
According to Montaigne, personal growth does not come from solitude and reflection alone.
It comes from building real skills.
Learning. Practising. Testing our ideas against reality.
Because we don’t become wiser only by thinking.
We become wiser by thinking… and then doing.
The real path to personal growth requires regular periods of solitude and then plenty of real-world practice.
Personal growth comes from expressing ourselves, learning relentlessly, and letting reality teach us we you are.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living.”
https://johnvespasian.com/montaigne-the-shortest-path-to-personal-growth/]]>167false511fullhttps://www.spreaker.com/episode/do-not-confuse-pessimism-with-realism--72846112But I think that’s wrong.
In fact, I think most people who call him a pessimist have not understood what he was saying.
Here’s the real question.
If a glass is only 20% full, is saying “it’s almost empty” pessimistic?
Or is it simply true?
We have reached a point where stating uncomfortable facts is often dismissed as “being negative.”
But reality doesn’t become more pleasant just because we refuse to acknowledge it.
That was Schopenhauer’s point.
He wasn’t trying to convince us to give up our dreams.
He was just arguing that exaggerated optimism is one of the biggest causes of human suffering.
Think about it.
If we expect life to always be fair, we will be outraged when it isn’t.
If we expect constant happiness, we will think something is wrong every time we struggle.
If we expect success to come naturally, failure will feel like a massive injustice.
But if we understand from the beginning that setbacks, disappointment, and suffering are normal parts of life, they lose their power over us.
That’s not pessimism.
That’s preparation.
Ironically, modern culture encourages the exact opposite.
We are constantly told to stay positive, manifest success, and believe that everything will work out.
Then we are confronted with reality.
And instead of questioning our exaggerated expectations, we blame reality itself.
Schopenhauer would have said that reality is not the problem.
The problem is the fantasy we were sold.
And here’s the part that almost nobody mentions.
After explaining why suffering exists, Schopenhauer devoted years to writing about how to live a good life despite it.
He recommended self-discipline, meaningful work, empathy, compassion, and artistic contemplation.
Does that sound like the philosophy of someone who has given up?
Or does it sound like someone who wanted us to stop lying to ourselves, so that we can build a better life?
Maybe Schopenhauer wasn’t history’s greatest pessimist.
Maybe he was one of history’s greatest realists.
And maybe a sober, realistic attitude is the greatest gift that we can give ourselves.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 principles of rational living.”
https://johnvespasian.com/schopenhauer-do-not-confuse-realism-with-pessimism/]]>d201df21-aef0-43f5-905e-db4d9b1cc744Mon, 06 Jul 2026 21:49:49 +0000John VespasianWe have all been told that Arthur Schopenhauer was the most pessimistic philosopher in history. But I think that’s wrong. In fact, I think most people who call him a pessimist have not understood what he was saying. Here’s the real question. If a...But I think that’s wrong.
In fact, I think most people who call him a pessimist have not understood what he was saying.
Here’s the real question.
If a glass is only 20% full, is saying “it’s almost empty” pessimistic?
Or is it simply true?
We have reached a point where stating uncomfortable facts is often dismissed as “being negative.”
But reality doesn’t become more pleasant just because we refuse to acknowledge it.
That was Schopenhauer’s point.
He wasn’t trying to convince us to give up our dreams.
He was just arguing that exaggerated optimism is one of the biggest causes of human suffering.
Think about it.
If we expect life to always be fair, we will be outraged when it isn’t.
If we expect constant happiness, we will think something is wrong every time we struggle.
If we expect success to come naturally, failure will feel like a massive injustice.
But if we understand from the beginning that setbacks, disappointment, and suffering are normal parts of life, they lose their power over us.
That’s not pessimism.
That’s preparation.
Ironically, modern culture encourages the exact opposite.
We are constantly told to stay positive, manifest success, and believe that everything will work out.
Then we are confronted with reality.
And instead of questioning our exaggerated expectations, we blame reality itself.
Schopenhauer would have said that reality is not the problem.
The problem is the fantasy we were sold.
And here’s the part that almost nobody mentions.
After explaining why suffering exists, Schopenhauer devoted years to writing about how to live a good life despite it.
He recommended self-discipline, meaningful work, empathy, compassion, and artistic contemplation.
Does that sound like the philosophy of someone who has given up?
Or does it sound like someone who wanted us to stop lying to ourselves, so that we can build a better life?
Maybe Schopenhauer wasn’t history’s greatest pessimist.
Maybe he was one of history’s greatest realists.
And maybe a sober, realistic attitude is the greatest gift that we can give ourselves.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 principles of rational living.”
https://johnvespasian.com/schopenhauer-do-not-confuse-realism-with-pessimism/]]>181false510fullhttps://www.spreaker.com/episode/how-to-stop-making-the-same-mistakes-twice--72708380I used to think that the answer was simple, that all it takes is to have more discipline and try harder.
But that didn’t work.
Then I came across Schopenhauer, and he said something that changed how I see things.
He said that human beings cannot be fully rational.
To a great extent, we are driven by an intangible force pushing us toward short-term pleasure and comfort.
Schopenhauer called this force “the Will” and Sigmund Freud called it “instincts.”
And when I look at my own life, it’s obvious that they are at play.
Schopenhauer discovered that we don’t repeat mistakes because we forget that they are mistakes.
We repeat them because the same drive shows up at the critical moment… and we follow it.
That’s why we know that some things are bad for us, such as procrastination, but we still do them anyway.
According to Schopenhauer, it’s not a knowledge problem.
It’s a pattern problem.
Schopenhauer’s point was not that we are powerless.
It’s that we are influenced far more than we like to admit.
The Will or the instincts do not ask for permission—they just push.
And most of the time, we confuse that push with our conscious decisions.
But here’s where it gets interesting.
According to Schopenhauer, the solution is not to fight harder against ourselves.
The solution is to recognize the pattern before it fully takes over.
Once we notice that “this is that same impulse again,” something shifts.
The urge doesn’t disappear, but it weakens.
Because now we are feeling it and observing it.
In that moment of awareness, that’s where we actually get a choice.
That moment creates enough space to avoid repeating the same mistakes.
Thus, our goal should not be “we are never going to fail again.”
But to recognize the pattern early enough so that we can interrupt it.
https://johnvespasian.com/how-we-stop-making-the-same-mistakes-twice/]]>33f9ed80-b1d0-4388-8cd5-d1681d5cf33eFri, 26 Jun 2026 22:10:29 +0000John VespasianHow do we stop making the same mistakes twice? I used to think that the answer was simple, that all it takes is to have more discipline and try harder. But that didn’t work. Then I came across Schopenhauer, and he said something that changed how I see...I used to think that the answer was simple, that all it takes is to have more discipline and try harder.
But that didn’t work.
Then I came across Schopenhauer, and he said something that changed how I see things.
He said that human beings cannot be fully rational.
To a great extent, we are driven by an intangible force pushing us toward short-term pleasure and comfort.
Schopenhauer called this force “the Will” and Sigmund Freud called it “instincts.”
And when I look at my own life, it’s obvious that they are at play.
Schopenhauer discovered that we don’t repeat mistakes because we forget that they are mistakes.
We repeat them because the same drive shows up at the critical moment… and we follow it.
That’s why we know that some things are bad for us, such as procrastination, but we still do them anyway.
According to Schopenhauer, it’s not a knowledge problem.
It’s a pattern problem.
Schopenhauer’s point was not that we are powerless.
It’s that we are influenced far more than we like to admit.
The Will or the instincts do not ask for permission—they just push.
And most of the time, we confuse that push with our conscious decisions.
But here’s where it gets interesting.
According to Schopenhauer, the solution is not to fight harder against ourselves.
The solution is to recognize the pattern before it fully takes over.
Once we notice that “this is that same impulse again,” something shifts.
The urge doesn’t disappear, but it weakens.
Because now we are feeling it and observing it.
In that moment of awareness, that’s where we actually get a choice.
That moment creates enough space to avoid repeating the same mistakes.
Thus, our goal should not be “we are never going to fail again.”
But to recognize the pattern early enough so that we can interrupt it.
https://johnvespasian.com/how-we-stop-making-the-same-mistakes-twice/]]>147false509fullhttps://www.spreaker.com/episode/problems-make-us-wiser--72680208The French philosopher Michel de Montaigne gained this insight more than 400 years ago. He lived through civil wars, political chaos, and religious violence. Entire cities were consumed by blind hatred, hysteria, and fear. Yet, instead of becoming bitter, Montaigne reached a powerful conclusion: problems are our greatest teachers.
Think about it. Nobody becomes courageous when everything is easy. Nobody develops patience, resilience and wisdom when life gives them exactly what they want. We only gain wisdom when we are forced to deal with setbacks, uncertainty, and pain.
In fact, some of the qualities we admire most in people (strength, self-confidence, self-reliance, good judgement, and critical thinking) are usually the result of facing unwanted problems.
Montaigne noted that adversity forces us to reexamine ourselves, develop new skills and increase our self-reliance. It exposes our vulnerabilities, challenges our assumptions, and pushes us to think independently.
Every difficulty becomes an opportunity to perceive the world more accurately, and make better decisions in the future.
This is why trying to avoid every problem is actually dangerous. A life without challenges doesn’t make us safe. It makes us fragile. A person who has never struggled might collapse at the first sign of real obstacles.
The uncomfortable truth is that our current problems may be doing something beneficial for us, something that comfort and good luck could never do. Problems are teaching us patience, forcing us to adapt and build strengths that we don’t even realize we’re developing.
Problems are painful. Nobody wants them. But they often become the very experiences that make us wiser, stronger, and more effective than we were before.
If you want to apply rational ideas in all sorts of situations, I recommend my book “On becoming unbreakable: How normal people become extraordinarily self-confident.”
https://johnvespasian.com/problems-make-us-wiser/]]>68f74222-d499-4140-a301-599c6ae1b7a6Wed, 24 Jun 2026 22:06:36 +0000John VespasianProblems make us wiser even if most people actually hate them. That’s why the first sign of trouble sends them into panic. They see problems as interruptions to life, while in reality, problems are just the price we pay to be alive. The French...The French philosopher Michel de Montaigne gained this insight more than 400 years ago. He lived through civil wars, political chaos, and religious violence. Entire cities were consumed by blind hatred, hysteria, and fear. Yet, instead of becoming bitter, Montaigne reached a powerful conclusion: problems are our greatest teachers.
Think about it. Nobody becomes courageous when everything is easy. Nobody develops patience, resilience and wisdom when life gives them exactly what they want. We only gain wisdom when we are forced to deal with setbacks, uncertainty, and pain.
In fact, some of the qualities we admire most in people (strength, self-confidence, self-reliance, good judgement, and critical thinking) are usually the result of facing unwanted problems.
Montaigne noted that adversity forces us to reexamine ourselves, develop new skills and increase our self-reliance. It exposes our vulnerabilities, challenges our assumptions, and pushes us to think independently.
Every difficulty becomes an opportunity to perceive the world more accurately, and make better decisions in the future.
This is why trying to avoid every problem is actually dangerous. A life without challenges doesn’t make us safe. It makes us fragile. A person who has never struggled might collapse at the first sign of real obstacles.
The uncomfortable truth is that our current problems may be doing something beneficial for us, something that comfort and good luck could never do. Problems are teaching us patience, forcing us to adapt and build strengths that we don’t even realize we’re developing.
Problems are painful. Nobody wants them. But they often become the very experiences that make us wiser, stronger, and more effective than we were before.
If you want to apply rational ideas in all sorts of situations, I recommend my book “On becoming unbreakable: How normal people become extraordinarily self-confident.”
https://johnvespasian.com/problems-make-us-wiser/]]>162false508fullhttps://www.spreaker.com/episode/the-most-dangerous-idea-in-modern-culture--72640533I am talking about the idea that you can be anything you want.
Aristotle regarded the idea of random potential as nonsense.
Over 2,300 years ago, Aristotle asked a question that still divides people today:
Does everything have a true nature?
He believed the answer was yes.
An acorn becomes an oak, not an apple tree.
A lion acts like a lion, not like a rabbit.
And what about humans?
According to Aristotle, we are not made of malleable clay.
We all have built-in potentials and strengths, but those are different for each person.
That’s why Aristotle rejected the idea that each person can become literally anything.
To him, the key to thriving in life means becoming what you’re best suited to become.
It is not about pursuing random improvements.
But about discovering your highest potential.
And here’s the uncomfortable part:
If Aristotle is right, then most people are failing to reach their potential.
They’re failing because, instead of cultivating their strengths, they’re trying to become someone they’re not.
The question Aristotle leaves us with is the following:
Are you trying to imitate someone else?
Or are you creating the best version of yourself?
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 principles of rational living.”
https://johnvespasian.com/the-most-dangerous-idea-in-modern-culture/]]>3f4ea726-265d-48cf-8381-01f5118db275Mon, 22 Jun 2026 21:45:47 +0000John VespasianThe most dangerous idea in modern culture would sound completely insane to Aristotle. I am talking about the idea that you can be anything you want. Aristotle regarded the idea of random potential as nonsense. Over 2,300 years ago, Aristotle asked a...I am talking about the idea that you can be anything you want.
Aristotle regarded the idea of random potential as nonsense.
Over 2,300 years ago, Aristotle asked a question that still divides people today:
Does everything have a true nature?
He believed the answer was yes.
An acorn becomes an oak, not an apple tree.
A lion acts like a lion, not like a rabbit.
And what about humans?
According to Aristotle, we are not made of malleable clay.
We all have built-in potentials and strengths, but those are different for each person.
That’s why Aristotle rejected the idea that each person can become literally anything.
To him, the key to thriving in life means becoming what you’re best suited to become.
It is not about pursuing random improvements.
But about discovering your highest potential.
And here’s the uncomfortable part:
If Aristotle is right, then most people are failing to reach their potential.
They’re failing because, instead of cultivating their strengths, they’re trying to become someone they’re not.
The question Aristotle leaves us with is the following:
Are you trying to imitate someone else?
Or are you creating the best version of yourself?
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 principles of rational living.”
https://johnvespasian.com/the-most-dangerous-idea-in-modern-culture/]]>116false507fullhttps://www.spreaker.com/episode/the-biggest-lie-you-tell-yourself-every-day--72605284Arthur Schopenhauer, one of history’s most crucial thinkers, argued that most of our decisions are not driven by logic.
They are driven by something that he called “the ‘Will”, an irrational force pushing our desires, emotions, and impulses.
Think about it.
Did you ever buy something you didn’t need?
Have you ever stayed in a bad relationship?
Or have you ever ignored obvious red flags and allowed problems to grow?
According to Schopenhauer, your mind wasn’t leading you. Your desires were. And then your brain created a story to justify your bad decisions afterward.
Schopenhauer believed that truth is uncomfortable because it forces us to see reality as it is, not as we would like it to be.
Sometimes, people do not want to see the truth because reality clashes with their wishes.
What is Schopenhauer’s solution?
Stop chasing every desire.
Question your motives.
And when something feels true, ask yourself:
Do I believe this because it’s reality, or because I just want it to be true?
Schopenhauer said that finding the truth is not about feeling good.
It is about pushing ourselves to see clearly.
Truth sometimes hurts, but delusion will cost us much more.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living”
https://johnvespasian.com/the-biggest-lie-you-tell-yourself-every-day/]]>f500879f-7d2e-4159-8cf3-ad80b9532e96Fri, 19 Jun 2026 20:52:10 +0000John VespasianThe biggest lie you tell yourself every day is that you’re thinking rationally, but in reality, you are not as logical as you think. Arthur Schopenhauer, one of history’s most crucial thinkers, argued that most of our decisions are not driven by...Arthur Schopenhauer, one of history’s most crucial thinkers, argued that most of our decisions are not driven by logic.
They are driven by something that he called “the ‘Will”, an irrational force pushing our desires, emotions, and impulses.
Think about it.
Did you ever buy something you didn’t need?
Have you ever stayed in a bad relationship?
Or have you ever ignored obvious red flags and allowed problems to grow?
According to Schopenhauer, your mind wasn’t leading you. Your desires were. And then your brain created a story to justify your bad decisions afterward.
Schopenhauer believed that truth is uncomfortable because it forces us to see reality as it is, not as we would like it to be.
Sometimes, people do not want to see the truth because reality clashes with their wishes.
What is Schopenhauer’s solution?
Stop chasing every desire.
Question your motives.
And when something feels true, ask yourself:
Do I believe this because it’s reality, or because I just want it to be true?
Schopenhauer said that finding the truth is not about feeling good.
It is about pushing ourselves to see clearly.
Truth sometimes hurts, but delusion will cost us much more.
If you are interested in applying rational ideas in all sorts of situations, I recommend my book “The 10 Principles of Rational Living”
https://johnvespasian.com/the-biggest-lie-you-tell-yourself-every-day/]]>106false506fullhttps://www.spreaker.com/episode/seneca-on-living-in-accordance-with-nature--72506714Seneca (4 BC-65 AD) did his fair share of repeating poorly defined statements. The fact that he eschewed debates spared him uncomfortable questions.
For instance, readers might have asked Seneca to clarify what he meant by “living in accordance with nature.” He loved to exhort everyone to “live in accordance with nature,” but his writings define “nature” rather fuzzily.
What did Seneca mean exactly? Was he talking about nature in the sense of trees, sheep, and mosquitoes? Or did he actually mean “human nature” as defined by Aristotle (384-322 BC)?
Seneca added to the mystification by using cryptic words. I am afraid that he only created confusion by advising people to “live in harmony with the logos.”
The word “logos” is employed by Seneca interchangeably with “cosmic order” and “universal reason.” Those don’t match exactly the Aristotelian tradition, which had only used the term “logos” to mean “intellect, reason or logic.”
The fact that Seneca had not built on Aristotle’s works should raise the alarm in the philosophically minded. To make it worse, Seneca performed his word transmutation implicitly, without ever stating his rationale for not following Aristotle.
In the Letters to Lucilius, Seneca provides us an indirect definition of “logos.” He recommends respecting the “rational order.” It reminds me of Cleanthes’ advice to align our actions with “cosmic reason.”
Cleanthes and Seneca dug up a deep trench between their concept of logos and the one used by Aristotle. The trench is as deep as an oceanic abyss and as wide as the Himalayas. If we fall into this trench, I fear that we might never see the sunshine again.
Here is the link to the original article: https://johnvespasian.com/senecas-on-living-in-accordance-with-nature/]]>efd30e9b-0214-4fbd-b05c-9c52fbc254dbFri, 12 Jun 2026 22:07:41 +0000John VespasianWhen taken out of context, philosophical statements can prove misleading; when poorly defined, they become dangerous; and the more frequently they are repeated, the more dangerous they become. Seneca (4 BC-65 AD) did his fair share of repeating poorly...Seneca (4 BC-65 AD) did his fair share of repeating poorly defined statements. The fact that he eschewed debates spared him uncomfortable questions.
For instance, readers might have asked Seneca to clarify what he meant by “living in accordance with nature.” He loved to exhort everyone to “live in accordance with nature,” but his writings define “nature” rather fuzzily.
What did Seneca mean exactly? Was he talking about nature in the sense of trees, sheep, and mosquitoes? Or did he actually mean “human nature” as defined by Aristotle (384-322 BC)?
Seneca added to the mystification by using cryptic words. I am afraid that he only created confusion by advising people to “live in harmony with the logos.”
The word “logos” is employed by Seneca interchangeably with “cosmic order” and “universal reason.” Those don’t match exactly the Aristotelian tradition, which had only used the term “logos” to mean “intellect, reason or logic.”
The fact that Seneca had not built on Aristotle’s works should raise the alarm in the philosophically minded. To make it worse, Seneca performed his word transmutation implicitly, without ever stating his rationale for not following Aristotle.
In the Letters to Lucilius, Seneca provides us an indirect definition of “logos.” He recommends respecting the “rational order.” It reminds me of Cleanthes’ advice to align our actions with “cosmic reason.”
Cleanthes and Seneca dug up a deep trench between their concept of logos and the one used by Aristotle. The trench is as deep as an oceanic abyss and as wide as the Himalayas. If we fall into this trench, I fear that we might never see the sunshine again.
Here is the link to the original article: https://johnvespasian.com/senecas-on-living-in-accordance-with-nature/]]>401false505fullhttps://www.spreaker.com/episode/feasibility-of-seneca-s-advice-to-live-in-accordance-with-nature--72506715Respect for the natural order is Seneca’s favourite theme. He regarded nature as all-encompassing, not just as wilderness or greenery. When he spoke about nature, he was also referring to human actions. I mean professional, family, political and sports activities, just to name a few.
In his treatise “On the Happy Life,” Seneca outlines his recipe for happiness. As it was customary in ancient times, the treatise was addressed to a third person.
“On the Happy Life” is not written as a dialogue, the genre preferred by Plato (427-347 BC) for philosophical writing. The advantage of dialogues as a genre is that they make it easy to present and compare contrasting views.
I must, however, clarify that Plato’s works do not constitute “dialogues” as we define them today. When we watch movies or television shows, we expect their speech to sound vivid and spontaneous. If this is not the case, viewers will lose interest and categorise the movie or show as boring.
Plato did not bother to render his “dialogues” spontaneous and vivid. It never crossed his mind that readers might rate his characters as artificial and their speech as construed.
In fact, Plato had regarded artificiality and craftiness in literature as laudable. The objective of his “dialogues” was to get philosophical ideas across. He did not consider it relevant to create compelling characters and make their speech realistic.
Here is the link to the original article: https://johnvespasian.com/feasibility-of-senecas-advice-to-live-in-accordance-with-nature/]]>d571fb00-f611-4c89-83bc-0e5baee6d2b8Fri, 12 Jun 2026 21:57:17 +0000John VespasianLike most ancient philosophers, Seneca used grandiloquent terms to spice up his writings. For instance, he employed the words “cosmos” and “natural order” to designate rather mundane events. Similarly, he used the word “logos” to mean “destiny.”...Respect for the natural order is Seneca’s favourite theme. He regarded nature as all-encompassing, not just as wilderness or greenery. When he spoke about nature, he was also referring to human actions. I mean professional, family, political and sports activities, just to name a few.
In his treatise “On the Happy Life,” Seneca outlines his recipe for happiness. As it was customary in ancient times, the treatise was addressed to a third person.
“On the Happy Life” is not written as a dialogue, the genre preferred by Plato (427-347 BC) for philosophical writing. The advantage of dialogues as a genre is that they make it easy to present and compare contrasting views.
I must, however, clarify that Plato’s works do not constitute “dialogues” as we define them today. When we watch movies or television shows, we expect their speech to sound vivid and spontaneous. If this is not the case, viewers will lose interest and categorise the movie or show as boring.
Plato did not bother to render his “dialogues” spontaneous and vivid. It never crossed his mind that readers might rate his characters as artificial and their speech as construed.
In fact, Plato had regarded artificiality and craftiness in literature as laudable. The objective of his “dialogues” was to get philosophical ideas across. He did not consider it relevant to create compelling characters and make their speech realistic.
Here is the link to the original article: https://johnvespasian.com/feasibility-of-senecas-advice-to-live-in-accordance-with-nature/]]>370false504fullhttps://www.spreaker.com/episode/realism-and-seneca-s-advice-to-live-in-accordance-with-nature--72506717Nonetheless, he did not mean to deceive his readers. He was sincere in his feelings, convinced that he was dispensing good advice. Indeed, Seneca had good intentions, but got it terribly wrong.
I can only conclude that there is a fault in Seneca’s logic, even if he tried to teach a major lesson. Seneca made an error because, when confronted with an undesirable effect, he made a wild guess about its cause instead of investigating further.
After having jumped to conclusions too quickly, Seneca closed his eyes to the fact that his ideas were unworkable. I can only regret that these have been relayed uncritically by people who trusted Seneca’s prestige more than their own perceptions.
Seneca was elaborating on his central theme, that is, that we should live in accordance with nature. He rightly inferred that, by living in accordance with nature, we can attain better results and increase our happiness.
The problem is that, when Seneca tried to define “living in accordance with nature,” he got close to the Platonic dualism that splits human beings into body and soul.
Plato (427-347 BC) had built his metaphysics on the alleged preexistence of the soul, which joins the body at birth; and his epistemology on the alleged access of the soul to an intangible, eternal world of abstract ideas.
In general, Stoics do not subscribe to Platonic dualism, but when Seneca wrote that “we shouldn’t be slaves to our own body,” is he not accepting Platonic dualism? Is he not viewing the soul as the human essence, and the body as an auxiliary?
Here is the link to the original article: https://johnvespasian.com/realism-of-senecas-advice-to-live-in-accordance-with-nature/]]>4c0ca7bb-2400-4222-a759-6a7a4219e58cFri, 12 Jun 2026 21:44:51 +0000John VespasianIt’s hypocritical to recommend poverty when one is wealthy, or to recommend passivity when one has displayed remarkable industriousness for decades. I am afraid that Seneca is to blame on both counts. Nonetheless, he did not mean to deceive his...Nonetheless, he did not mean to deceive his readers. He was sincere in his feelings, convinced that he was dispensing good advice. Indeed, Seneca had good intentions, but got it terribly wrong.
I can only conclude that there is a fault in Seneca’s logic, even if he tried to teach a major lesson. Seneca made an error because, when confronted with an undesirable effect, he made a wild guess about its cause instead of investigating further.
After having jumped to conclusions too quickly, Seneca closed his eyes to the fact that his ideas were unworkable. I can only regret that these have been relayed uncritically by people who trusted Seneca’s prestige more than their own perceptions.
Seneca was elaborating on his central theme, that is, that we should live in accordance with nature. He rightly inferred that, by living in accordance with nature, we can attain better results and increase our happiness.
The problem is that, when Seneca tried to define “living in accordance with nature,” he got close to the Platonic dualism that splits human beings into body and soul.
Plato (427-347 BC) had built his metaphysics on the alleged preexistence of the soul, which joins the body at birth; and his epistemology on the alleged access of the soul to an intangible, eternal world of abstract ideas.
In general, Stoics do not subscribe to Platonic dualism, but when Seneca wrote that “we shouldn’t be slaves to our own body,” is he not accepting Platonic dualism? Is he not viewing the soul as the human essence, and the body as an auxiliary?
Here is the link to the original article: https://johnvespasian.com/realism-of-senecas-advice-to-live-in-accordance-with-nature/]]>388false503fullhttps://www.spreaker.com/episode/productiveness-and-seneca-s-advice-to-live-in-accordance-with-nature--72506716Cincinnatus (519-430 BC) was a farmer, but found himself appointed to lead the Roman army for a while. He did his best to win the war, and as soon as it was done, he went back to his farm and continued to work.
Scipio Africanus (236-183 BC) did a great deal of travelling during his military campaigns, but travelling did not prevent him from using his spare time for reading and learning. He was known to be a learned man, and his good decisions reflect the depth of his knowledge.
The old Roman republican spirit was still shaping Seneca’s views when he wrote his 88th Letter to Lucilius, emphasising a virtue drawn from Aristotle (384-322 BC). I am referring to the virtue of productiveness, which plays a major role in Aristotle’s “Nicomachean Ethics.”
Seneca and Aristotle did not use the word “productiveness” because it wasn’t part of their vocabulary, but they used words that convey the same meaning.
Aristotle would frequently employ “human flourishing” and “thriving” as synonyms for happiness, affirming that happiness entails the development of one’s talents and skills, and putting them into practice.
Seneca did something similar in his 88th Letter to Lucilius, where he praises one’s ability to deliver an objectively valuable performance or work. That was a distinct statement in favour of market value or exchange value, which he considered the coin that drives human choices.
For the sake of simplicity, I am going to employ the word “productiveness” in this discussion. It encompasses accurately the concepts used by Aristotle and Seneca in their writings.
Seneca categorizes productiveness as virtuous, and places it much higher than unearned reputation coming from ancestry or family connections.
Productiveness is the practical outcome of important virtues such as initiative, courage and persistence. These constitute the opposite of passivity, resignation and defeatism.
Here is the link to the original article: https://johnvespasian.com/productiveness-and-senecas-advice-to-live-in-accordance-with-nature/]]>93fe4a3e-6d94-4eef-8f7a-ab1a85b48b14Fri, 12 Jun 2026 21:24:41 +0000John VespasianThe ancient Roman republican values can be illustrated by individuals like Cincinnatus or Scipio Africanus. Their actions embody valour, equanimity, and above all, productiveness. Cincinnatus (519-430 BC) was a farmer, but found himself appointed to...Cincinnatus (519-430 BC) was a farmer, but found himself appointed to lead the Roman army for a while. He did his best to win the war, and as soon as it was done, he went back to his farm and continued to work.
Scipio Africanus (236-183 BC) did a great deal of travelling during his military campaigns, but travelling did not prevent him from using his spare time for reading and learning. He was known to be a learned man, and his good decisions reflect the depth of his knowledge.
The old Roman republican spirit was still shaping Seneca’s views when he wrote his 88th Letter to Lucilius, emphasising a virtue drawn from Aristotle (384-322 BC). I am referring to the virtue of productiveness, which plays a major role in Aristotle’s “Nicomachean Ethics.”
Seneca and Aristotle did not use the word “productiveness” because it wasn’t part of their vocabulary, but they used words that convey the same meaning.
Aristotle would frequently employ “human flourishing” and “thriving” as synonyms for happiness, affirming that happiness entails the development of one’s talents and skills, and putting them into practice.
Seneca did something similar in his 88th Letter to Lucilius, where he praises one’s ability to deliver an objectively valuable performance or work. That was a distinct statement in favour of market value or exchange value, which he considered the coin that drives human choices.
For the sake of simplicity, I am going to employ the word “productiveness” in this discussion. It encompasses accurately the concepts used by Aristotle and Seneca in their writings.
Seneca categorizes productiveness as virtuous, and places it much higher than unearned reputation coming from ancestry or family connections.
Productiveness is the practical outcome of important virtues such as initiative, courage and persistence. These constitute the opposite of passivity, resignation and defeatism.
Here is the link to the original article: https://johnvespasian.com/productiveness-and-senecas-advice-to-live-in-accordance-with-nature/]]>356false502fullhttps://www.spreaker.com/episode/seneca-on-living-simply--72468100By “Verfremdung,” Brecht meant that acerbic criticism will meet less resistance if conveyed on stage through exotic stories and characters. The public will still get the message, but subtly and metaphorically. Otherwise, they would have rejected it.
Seneca provided plenty of good advice, but I doubt that his ideas would be palatable without their exotic, strange flavour.
Readers are receptive to Seneca’s prescriptions for a simple life because he lived more than two thousand years ago, in the times of ancient Rome. When placed in such an exotic, strange setting, an agrarian lifestyle looks appealing.
I maintain that Seneca’s prescriptions benefit from the effects of “Verfremdung” because people today would not listen to them if dispensed by a peasant living in poverty.
Seneca was himself extremely wealthy, but wrote profusely against wealth. His 25th Letter to Lucilius recounts that wealthy people tend to feel anxious because they fear losing their assets and being forced to live in poverty.
The argument employed by Seneca is fallacious. Indeed, he may have known some wealthy people who lived in anxiety, but there are many who don’t.
In fact, there is no objective argument to affirm that wealthy people have to feel anxious, worried or fearful. There are ways to protect one’s assets and keep anxiety at bay.
I am referring to relocation, insurance, asset diversification, geographical diversification, just to name a few methods used in modern times to protect one’s assets. Seneca’s argument about anxiety doesn’t hold water.
Here is the link to the original article: https://johnvespasian.com/seneca-on-living-simply/]]>88d8620b-147d-4e25-8523-e5d629f37598Wed, 10 Jun 2026 22:20:14 +0000John VespasianHistorians seldom remark that exoticism or strangeness adds value to the advice of ancient philosophers. I mean exoticism and strangeness in the sense of “Verfremdung,” the concept coined by Bertolt Brecht (1898-1956) in his theatre theory. By...By “Verfremdung,” Brecht meant that acerbic criticism will meet less resistance if conveyed on stage through exotic stories and characters. The public will still get the message, but subtly and metaphorically. Otherwise, they would have rejected it.
Seneca provided plenty of good advice, but I doubt that his ideas would be palatable without their exotic, strange flavour.
Readers are receptive to Seneca’s prescriptions for a simple life because he lived more than two thousand years ago, in the times of ancient Rome. When placed in such an exotic, strange setting, an agrarian lifestyle looks appealing.
I maintain that Seneca’s prescriptions benefit from the effects of “Verfremdung” because people today would not listen to them if dispensed by a peasant living in poverty.
Seneca was himself extremely wealthy, but wrote profusely against wealth. His 25th Letter to Lucilius recounts that wealthy people tend to feel anxious because they fear losing their assets and being forced to live in poverty.
The argument employed by Seneca is fallacious. Indeed, he may have known some wealthy people who lived in anxiety, but there are many who don’t.
In fact, there is no objective argument to affirm that wealthy people have to feel anxious, worried or fearful. There are ways to protect one’s assets and keep anxiety at bay.
I am referring to relocation, insurance, asset diversification, geographical diversification, just to name a few methods used in modern times to protect one’s assets. Seneca’s argument about anxiety doesn’t hold water.
Here is the link to the original article: https://johnvespasian.com/seneca-on-living-simply/]]>379false501fullhttps://www.spreaker.com/episode/practicability-of-seneca-s-advice-to-live-simply--72468102In his essay “On the Shortness of Life,” Seneca recounts the story of a wealthy man who had devoted his life to working and investing. The man had devoted decades to accumulating his fortune, working every day, with little spare time for sports, hobbies or anything else.
According to Seneca, that wealthy man had wasted his life. He had been working too much, leaving no time for enjoyment or happiness. The wealthy man, says Seneca, was complaining that “he had never truly lived.”
Seneca reminds us that “life is short” and that we should adopt a simple lifestyle that enables us to live happily. He strongly condemns the pursuit of excessive wealth, and urges us to use our time wisely.
I regard Seneca’s advice as contradictory and unrealistic. In the case of the wealthy man, what was Seneca recommending exactly? Would the man be happier if he had lived in poverty all his life? Of course not, I hasten to answer.
Seneca’s admonishment against “time-wasting activities” is a rhetorical device. He does not explain why we should regard work as a waste of time.
In fact, Seneca himself did not heed his own advice because he devoted decades to multiplying the assets he had inherited from his parents.
He worked assiduously and went from millionaire to multimillionaire, and eventually became one of the wealthiest men in the Roman Empire. If such a person advises us to embrace a simple, modest lifestyle, should we believe his words?
Here is the link to the original article: https://johnvespasian.com/practicability-of-senecas-advice-to-live-simply/]]>b3153c68-0029-4bc2-af0d-54cce86c161cWed, 10 Jun 2026 22:10:31 +0000John VespasianDespite being himself wealthy, Seneca wrote extensively about the advantages of living simply. He came up with dozens of examples that support his advice, but is Seneca someone we can trust? And is it workable to put his advice into practice in our...In his essay “On the Shortness of Life,” Seneca recounts the story of a wealthy man who had devoted his life to working and investing. The man had devoted decades to accumulating his fortune, working every day, with little spare time for sports, hobbies or anything else.
According to Seneca, that wealthy man had wasted his life. He had been working too much, leaving no time for enjoyment or happiness. The wealthy man, says Seneca, was complaining that “he had never truly lived.”
Seneca reminds us that “life is short” and that we should adopt a simple lifestyle that enables us to live happily. He strongly condemns the pursuit of excessive wealth, and urges us to use our time wisely.
I regard Seneca’s advice as contradictory and unrealistic. In the case of the wealthy man, what was Seneca recommending exactly? Would the man be happier if he had lived in poverty all his life? Of course not, I hasten to answer.
Seneca’s admonishment against “time-wasting activities” is a rhetorical device. He does not explain why we should regard work as a waste of time.
In fact, Seneca himself did not heed his own advice because he devoted decades to multiplying the assets he had inherited from his parents.
He worked assiduously and went from millionaire to multimillionaire, and eventually became one of the wealthiest men in the Roman Empire. If such a person advises us to embrace a simple, modest lifestyle, should we believe his words?
Here is the link to the original article: https://johnvespasian.com/practicability-of-senecas-advice-to-live-simply/]]>368false500fullhttps://www.spreaker.com/episode/perspectives-on-seneca-s-advice-to-live-simply--72468103Seneca contributed to the confusion because his 89th Letter to Lucilius advises readers to prepare for death, meditate daily on their mortality, and stop worrying about the trivialities that fill their days.
It’s easy to preach simplicity to people who spend their days meditating about death, but the rest of us need to solve all kinds of problems, plan for the future, and pursue our dreams.
In other writings, Seneca added to the confusion by condemning the pursuit of wealth, which he regarded as “a slave to the wise, but a master to the fool.” In his eyes, a simple lifestyle motivates us to grow in wisdom, while luxury and comfort have the opposite effect.
I must however regard with suspicion the fact that Seneca judged luxury and comfort incompatible with simplicity. His dire admonitions against wealth set the prelude to medieval asceticism.
Even if Seneca’s call for simplicity was well meant, I would be reluctant to endorse, for instance, the extreme asceticism of Francis of Assisi (1181-1226). Francis had drawn inspiration from the Gospels to adopt a lifestyle that corresponds one hundred per cent to Seneca’s recommendations.
Nevertheless, I am reluctant to categorise such a lifestyle as simple just because it entails poverty. To grow and harvest wheat seems to me a simpler way to secure food than living in the forest and picking fruits and berries.
Similarly, to acquire valuable skills and pursue a productive career seems to me a simpler path to happiness than meditating six hours a day, sleeping on the ground, and eating very little.
Here is the link to the original article: https://johnvespasian.com/the-practice-of-senecas-advice-to-live-simply/]]>1839104c-c1b2-493b-8b7a-b2aa6ff4b935Wed, 10 Jun 2026 21:54:17 +0000John VespasianI find it surprising that so many people equate living simply with living in poverty. They regard deprivation and discomfort as the prerequisites of simplicity. They abhor high ambitions in particular, because they require complex planning. Seneca...Seneca contributed to the confusion because his 89th Letter to Lucilius advises readers to prepare for death, meditate daily on their mortality, and stop worrying about the trivialities that fill their days.
It’s easy to preach simplicity to people who spend their days meditating about death, but the rest of us need to solve all kinds of problems, plan for the future, and pursue our dreams.
In other writings, Seneca added to the confusion by condemning the pursuit of wealth, which he regarded as “a slave to the wise, but a master to the fool.” In his eyes, a simple lifestyle motivates us to grow in wisdom, while luxury and comfort have the opposite effect.
I must however regard with suspicion the fact that Seneca judged luxury and comfort incompatible with simplicity. His dire admonitions against wealth set the prelude to medieval asceticism.
Even if Seneca’s call for simplicity was well meant, I would be reluctant to endorse, for instance, the extreme asceticism of Francis of Assisi (1181-1226). Francis had drawn inspiration from the Gospels to adopt a lifestyle that corresponds one hundred per cent to Seneca’s recommendations.
Nevertheless, I am reluctant to categorise such a lifestyle as simple just because it entails poverty. To grow and harvest wheat seems to me a simpler way to secure food than living in the forest and picking fruits and berries.
Similarly, to acquire valuable skills and pursue a productive career seems to me a simpler path to happiness than meditating six hours a day, sleeping on the ground, and eating very little.
Here is the link to the original article: https://johnvespasian.com/the-practice-of-senecas-advice-to-live-simply/]]>373false499fullhttps://www.spreaker.com/episode/seneca-on-achieving-a-balanced-life--72468101In his writings, Seneca often repeated his recommendation to achieve a balanced life. We can find this call for balance in a few Letters to Lucilius, and in his essay “On the Shortness of Life.”
I would describe Seneca’s definition of “balance” as quasi-mathematical. His exhortation to achieve a balanced lifestyle is accompanied by a strong admonition against wasting time. He is urging us to increase useful activities and decrease worthless ones by the same amount.
As examples of wasteful activities, Seneca names the time spent on trivialities and entertainment, the pursuit of popularity and the pursuit of a high social status.
Instead, Seneca urges us to devote more time to learning and practising philosophy. In modern terms, I would translate his advice into acquiring new skills, and pursuing personal development, self-improvement and spiritual harmony.
Seneca’s advice to achieve a balanced life has become very popular, but when we look into the details, his formula doesn’t add up. His recipe is imprecise, and leaves too many questions unanswered.
For instance: Why does Seneca condemn entertainment as a waste of time? Why does he view meditation or contemplation as great? Why should we give priority to skills acquisition over productivity improvement? Why is Seneca against the pursuit of an ambitious career?
Instead of giving solid answers, Seneca reminds us that life is short and that we should use our time wisely. His repetitions though fail to add clarity to his advice.
In the Letters to Lucilius, there are passages where Seneca’s advice to lead a balanced life becomes outright questionable. I am referring to his exhortations to live in poverty.
Here is the link to the original article: https://johnvespasian.com/seneca-on-achieving-a-balanced-life/]]>6aa65ab6-b016-4364-b3c7-fa99a2bb8195Wed, 10 Jun 2026 21:40:35 +0000John VespasianWhen people advise me to embrace a balanced lifestyle, I’m always interested in hearing the details. What do they mean by “balanced”? Do they mean that I should allocate equal time to work, sleep and play? Or that I should balance out my interests or...In his writings, Seneca often repeated his recommendation to achieve a balanced life. We can find this call for balance in a few Letters to Lucilius, and in his essay “On the Shortness of Life.”
I would describe Seneca’s definition of “balance” as quasi-mathematical. His exhortation to achieve a balanced lifestyle is accompanied by a strong admonition against wasting time. He is urging us to increase useful activities and decrease worthless ones by the same amount.
As examples of wasteful activities, Seneca names the time spent on trivialities and entertainment, the pursuit of popularity and the pursuit of a high social status.
Instead, Seneca urges us to devote more time to learning and practising philosophy. In modern terms, I would translate his advice into acquiring new skills, and pursuing personal development, self-improvement and spiritual harmony.
Seneca’s advice to achieve a balanced life has become very popular, but when we look into the details, his formula doesn’t add up. His recipe is imprecise, and leaves too many questions unanswered.
For instance: Why does Seneca condemn entertainment as a waste of time? Why does he view meditation or contemplation as great? Why should we give priority to skills acquisition over productivity improvement? Why is Seneca against the pursuit of an ambitious career?
Instead of giving solid answers, Seneca reminds us that life is short and that we should use our time wisely. His repetitions though fail to add clarity to his advice.
In the Letters to Lucilius, there are passages where Seneca’s advice to lead a balanced life becomes outright questionable. I am referring to his exhortations to live in poverty.
Here is the link to the original article: https://johnvespasian.com/seneca-on-achieving-a-balanced-life/]]>384false498fullhttps://www.spreaker.com/episode/seneca-s-recipe-for-achieving-a-balanced-life--72427926Seneca gave philosophical recipes that are not any easier to carry out than haute-cuisine recipes. He did write down his recommendations with profuse detail, but we must nonetheless adapt those to our own circumstances.
In his 77th and 101st Letters to Lucilius, Seneca provides an important clue about how to achieve balance. He encourages us to look at life from the perspective of death, so that we can identify those things that are really important, and those that waste our time.
Seneca’s advice can help us acquire serenity, first of all. His writings do not speak about a balanced perspective, but if we get the numbers right, we would automatically strike the right balance. It all starts with our being realistic regarding our life expectancy.
We should not make an assumption that is too short because it would destroy our motivation to do anything productive. I would not expect a high motivation from people who believe that they have no future.
In the Middle Ages, especially in the ninth century, some people were convinced that the world was about to end. As a result, those people stopped labouring the fields, building new homes, and all other productive activities.
Seneca was trying to prevent individuals from adopting an exaggerated short-term attitude. Barring a strong reason, it is not rational to think that we are about to die, or that the world is about to end.
Here is the link to the original article: https://johnvespasian.com/senecas-recipe-for-achieving-a-balanced-life/]]>3e3e5bb2-4c47-488c-a55d-177f0c0c0f32Mon, 08 Jun 2026 22:31:28 +0000John VespasianCooking recipes are hard to carry out perfectly the first time if the process is too complex. Even if the recipe is described in great detail, one must deal with variability in the ingredients in terms of quality and freshness, cooking temperature,...Seneca gave philosophical recipes that are not any easier to carry out than haute-cuisine recipes. He did write down his recommendations with profuse detail, but we must nonetheless adapt those to our own circumstances.
In his 77th and 101st Letters to Lucilius, Seneca provides an important clue about how to achieve balance. He encourages us to look at life from the perspective of death, so that we can identify those things that are really important, and those that waste our time.
Seneca’s advice can help us acquire serenity, first of all. His writings do not speak about a balanced perspective, but if we get the numbers right, we would automatically strike the right balance. It all starts with our being realistic regarding our life expectancy.
We should not make an assumption that is too short because it would destroy our motivation to do anything productive. I would not expect a high motivation from people who believe that they have no future.
In the Middle Ages, especially in the ninth century, some people were convinced that the world was about to end. As a result, those people stopped labouring the fields, building new homes, and all other productive activities.
Seneca was trying to prevent individuals from adopting an exaggerated short-term attitude. Barring a strong reason, it is not rational to think that we are about to die, or that the world is about to end.
Here is the link to the original article: https://johnvespasian.com/senecas-recipe-for-achieving-a-balanced-life/]]>392false497fullhttps://www.spreaker.com/episode/seneca-on-dealing-with-pain-and-suffering--72427929For instance, Seneca offered solid advice for addressing pain and suffering when they are mental constructs, but does his method work in cases of physical pain? In his 13th Letter to Lucilius, he affirms that “we are more frequently afraid than hurt; and suffer more from our fears than from real injuries.”
I can only wonder if Seneca had forgotten all victims of the cruelty inflicted by emperors such as Nero (54-68 AD). We are talking about vast numbers of individuals being sent to exile or executed.
How could Seneca possibly argue that the suffering of those victims was predominantly a mental construct? Was their pain and anxiety a figment of their imagination? Did those people suffer just because of their negative thinking?
Seneca was wrong, but his error is not obvious. Through the centuries, many readers have taken him seriously and adopted his insights. They have confronted pain and suffering by telling themselves that those emotions are mostly imaginary.
They were convinced that Seneca was telling them the truth, but over time, they were forced to recognise reality. Their pain and suffering eventually became so acute that they could no longer be categorised as imaginary.
I would have asked Seneca to recheck if his philosophical recommendations have universal applicability. Human pain and suffering arise mostly from harmful situations, not from delusion or imagination.
Here is the link to the original article: https://johnvespasian.com/seneca-on-dealing-with-pain-and-suffering/]]>c8496df5-5e89-4e62-97db-917fe77ebc51Mon, 08 Jun 2026 22:23:41 +0000John VespasianSeneca made some worthy recommendations about how to deal with pain and suffering. Unfortunately, he also dispensed plenty of irrational, harmful ones. It’s important to tell the difference between his good and bad advice. For instance, Seneca offered...For instance, Seneca offered solid advice for addressing pain and suffering when they are mental constructs, but does his method work in cases of physical pain? In his 13th Letter to Lucilius, he affirms that “we are more frequently afraid than hurt; and suffer more from our fears than from real injuries.”
I can only wonder if Seneca had forgotten all victims of the cruelty inflicted by emperors such as Nero (54-68 AD). We are talking about vast numbers of individuals being sent to exile or executed.
How could Seneca possibly argue that the suffering of those victims was predominantly a mental construct? Was their pain and anxiety a figment of their imagination? Did those people suffer just because of their negative thinking?
Seneca was wrong, but his error is not obvious. Through the centuries, many readers have taken him seriously and adopted his insights. They have confronted pain and suffering by telling themselves that those emotions are mostly imaginary.
They were convinced that Seneca was telling them the truth, but over time, they were forced to recognise reality. Their pain and suffering eventually became so acute that they could no longer be categorised as imaginary.
I would have asked Seneca to recheck if his philosophical recommendations have universal applicability. Human pain and suffering arise mostly from harmful situations, not from delusion or imagination.
Here is the link to the original article: https://johnvespasian.com/seneca-on-dealing-with-pain-and-suffering/]]>403false496fullhttps://www.spreaker.com/episode/seneca-s-best-advice-for-dealing-with-pain-and-suffering--72427205Emotional overreaction should be avoided because it’s a sure recipe for disaster. In his essay “On the Constancy of the Wise,” Seneca calls for moral strength in the face of trouble.
In this context, I equate “moral strength” to “equanimity,” that is, the capacity to keep an equal temper in good and bad times. If we face severe problems, we should strive to keep a cool head, so that we can identify the best solution.
Panic reactions tend to prove counterproductive. Without sufficient serenity, it is simply not possible to assess the facts and weigh the alternatives correctly.
Since few problems are really life-threatening, we should take time to reflect. Seneca regards it as particularly foolish to react heavily to insults or moral injuries. We should refrain from reacting in a manner that makes problems worse.
Risk prevention and diversification, in modern terms, can provide us with solid protection against life’s misfortunes. Seneca does not employ a modern set of terms concerning risk management, but uses “self-sufficiency” and “self-discipline.”
Those words are not equivalent. They are pointing to two strategies that are complementary. In the 66th Letter to Lucilius, Seneca gives a wide meaning to the term “self-sufficiency.” In our century, I find the words “self-reliant” and “independent” better aligned with the ancient meaning.
When Seneca speaks about how to protect ourselves against the ups and downs of life, he is calling for serenity as much as he is calling for risk prevention. If we do not get into troubled waters, we do not need to fear shipwreck and drowning.
Here is the link to the original article: https://johnvespasian.com/senecas-best-advice-for-dealing-with-pain-and-suffering/]]>f104204a-70ae-44a1-ab8e-48c9ac9c58e7Mon, 08 Jun 2026 22:11:55 +0000John VespasianSeneca wrote hundreds of pages about how to grief and fear in difficult times. Modern readers can benefit from Seneca’s wise recommendations for dealing with pain and suffering. I am going to summarise those recommendations to the extent that we can...Emotional overreaction should be avoided because it’s a sure recipe for disaster. In his essay “On the Constancy of the Wise,” Seneca calls for moral strength in the face of trouble.
In this context, I equate “moral strength” to “equanimity,” that is, the capacity to keep an equal temper in good and bad times. If we face severe problems, we should strive to keep a cool head, so that we can identify the best solution.
Panic reactions tend to prove counterproductive. Without sufficient serenity, it is simply not possible to assess the facts and weigh the alternatives correctly.
Since few problems are really life-threatening, we should take time to reflect. Seneca regards it as particularly foolish to react heavily to insults or moral injuries. We should refrain from reacting in a manner that makes problems worse.
Risk prevention and diversification, in modern terms, can provide us with solid protection against life’s misfortunes. Seneca does not employ a modern set of terms concerning risk management, but uses “self-sufficiency” and “self-discipline.”
Those words are not equivalent. They are pointing to two strategies that are complementary. In the 66th Letter to Lucilius, Seneca gives a wide meaning to the term “self-sufficiency.” In our century, I find the words “self-reliant” and “independent” better aligned with the ancient meaning.
When Seneca speaks about how to protect ourselves against the ups and downs of life, he is calling for serenity as much as he is calling for risk prevention. If we do not get into troubled waters, we do not need to fear shipwreck and drowning.
Here is the link to the original article: https://johnvespasian.com/senecas-best-advice-for-dealing-with-pain-and-suffering/]]>424false495fullhttps://www.spreaker.com/episode/seneca-on-leading-a-life-of-virtue--72427204Seneca had good intentions, but created ethical confusion. Although he routinely portrayed himself as a philosophical guru, he invoked virtue to promote a humble lifestyle. In doing so, he steered large numbers of people in the wrong direction.
Am I exaggerating when I say that Seneca created ethical confusion? Not in the least. In his Letters to Lucilius, he gave the word “virtue” various meanings that are far from identical. Let us review the different meanings employed by Seneca in those letters.
Seneca defined virtue as “living in accordance with nature.” He did so, for instance in his 5th Letter to Lucilius. His explanation of “nature” is equivalent to a lifestyle of simplicity. I would personally translate it as poverty or semi-poverty.
Seneca employed the term “luxury” as opposed to the term “nature.” He must have assumed that a modest lifestyle, one without any luxuries, is the normal destiny of human beings.
I wonder if Seneca had overlooked the fact that humans find “natural” to work and earn money. Why should we categorise our achievements and our wealth as “unnatural”? Why should we favour a lifestyle without any luxuries instead of a pleasant one?
Seneca also employed the term “virtue” to mean “living in accordance with reason,” but what did he mean by “reason”? I am afraid that he did not mean “logic” or “consistency”?
Seneca was giving rationality a meaning incompatible with the teachings of Aristotle (384-322 BC) in his “Nicomachean Ethics.” While Aristotle had meant “logic” and “consistency,” Seneca made “reason” equivalent to “passive acceptance.”
Here is the link to the original article: https://johnvespasian.com/seneca-on-leading-a-life-of-virtue/]]>7bd4de40-36b9-4e8b-9d1e-97734f9f96a5Mon, 08 Jun 2026 22:00:14 +0000John VespasianThe term “virtue” has become so overused that it is healthy to look at it with suspicion. Unfortunately, it often happens that people will invoke virtue to further their personal interests and then try to portray themselves as ethical paragons....Seneca had good intentions, but created ethical confusion. Although he routinely portrayed himself as a philosophical guru, he invoked virtue to promote a humble lifestyle. In doing so, he steered large numbers of people in the wrong direction.
Am I exaggerating when I say that Seneca created ethical confusion? Not in the least. In his Letters to Lucilius, he gave the word “virtue” various meanings that are far from identical. Let us review the different meanings employed by Seneca in those letters.
Seneca defined virtue as “living in accordance with nature.” He did so, for instance in his 5th Letter to Lucilius. His explanation of “nature” is equivalent to a lifestyle of simplicity. I would personally translate it as poverty or semi-poverty.
Seneca employed the term “luxury” as opposed to the term “nature.” He must have assumed that a modest lifestyle, one without any luxuries, is the normal destiny of human beings.
I wonder if Seneca had overlooked the fact that humans find “natural” to work and earn money. Why should we categorise our achievements and our wealth as “unnatural”? Why should we favour a lifestyle without any luxuries instead of a pleasant one?
Seneca also employed the term “virtue” to mean “living in accordance with reason,” but what did he mean by “reason”? I am afraid that he did not mean “logic” or “consistency”?
Seneca was giving rationality a meaning incompatible with the teachings of Aristotle (384-322 BC) in his “Nicomachean Ethics.” While Aristotle had meant “logic” and “consistency,” Seneca made “reason” equivalent to “passive acceptance.”
Here is the link to the original article: https://johnvespasian.com/seneca-on-leading-a-life-of-virtue/]]>439false494fullhttps://www.spreaker.com/episode/practical-advice-from-seneca-on-leading-a-life-of-virtue--72377700In his 71st Letter to Lucilius, he uses a beautiful metaphor to define a virtuous life. He compares good persons to archers who choose their target carefully. Good individuals are able to shoot their arrows in the right direction, taking the wind and other elements into account.
In contrast, foolish people are like unskilled archers that will shoot without choosing their target carefully. They do not pay attention to an essential factor. At some point, their arrows will be wasted or attain the wrong target. That’s what happens to individuals who get carried away by their emotions, explains Seneca.
What should we do to become good archers? Seneca is giving us great hands-on advice in his 40th Letter to Lucilius. I regard this letter as one of Seneca’s best in terms of practicality that possesses permanent value.
Let us pass review to the messages conveyed in this Letter.
Harmony is an indicator of a well-functioning lifestyle, explains Seneca, and disharmony indicates the opposite. Fear and anxiety are signals that we should not ignore. When our mind is not at peace, it is giving us a warning that we are doing something wrong.
Our emotions are not precise enough to tell us what to do in order to achieve our goals, but they can surely help us identify our errors. When we feel anxious or fearful, we should take a step back and figure out what we are doing wrong.
Seneca frequently employs the term “universal order” as a synonym for “virtue.” His thesis is that we grow more resilient and happier when we live in harmony with the universal order.
Here is the link to the original article: https://johnvespasian.com/practical-advice-from-seneca-on-leading-a-life-of-virtue/]]>0ceb38c0-cc59-4b90-8e2e-0c73573f7840Fri, 05 Jun 2026 22:10:19 +0000John VespasianAlthough Seneca employed the term “virtue” inconsistently, his incoherence did not prevent him from making profound observations about human nature, virtue, personal success and happiness. In his 71st Letter to Lucilius, he uses a beautiful metaphor...In his 71st Letter to Lucilius, he uses a beautiful metaphor to define a virtuous life. He compares good persons to archers who choose their target carefully. Good individuals are able to shoot their arrows in the right direction, taking the wind and other elements into account.
In contrast, foolish people are like unskilled archers that will shoot without choosing their target carefully. They do not pay attention to an essential factor. At some point, their arrows will be wasted or attain the wrong target. That’s what happens to individuals who get carried away by their emotions, explains Seneca.
What should we do to become good archers? Seneca is giving us great hands-on advice in his 40th Letter to Lucilius. I regard this letter as one of Seneca’s best in terms of practicality that possesses permanent value.
Let us pass review to the messages conveyed in this Letter.
Harmony is an indicator of a well-functioning lifestyle, explains Seneca, and disharmony indicates the opposite. Fear and anxiety are signals that we should not ignore. When our mind is not at peace, it is giving us a warning that we are doing something wrong.
Our emotions are not precise enough to tell us what to do in order to achieve our goals, but they can surely help us identify our errors. When we feel anxious or fearful, we should take a step back and figure out what we are doing wrong.
Seneca frequently employs the term “universal order” as a synonym for “virtue.” His thesis is that we grow more resilient and happier when we live in harmony with the universal order.
Here is the link to the original article: https://johnvespasian.com/practical-advice-from-seneca-on-leading-a-life-of-virtue/]]>343false493fullhttps://www.spreaker.com/episode/seneca-s-examples-of-a-virtuous-life--72377702Seneca was better than most in this respect. I admire in particular his strong self-discipline in writing, elaborating and discussing difficult questions. Despite his large wealth and influence, he adopted the humble tone of an elderly friend.
His 11th Letter to Lucilius is one the shortest in terms of examples. Seneca recounts stories that he had witnessed with his own eyes, or that he had learned from trustworthy sources.
I find those stories particularly compelling because they are aligned with Seneca’s philosophical beliefs at the lowest period of his life, that is, when he was exiled in Corsica, an island in the Mediterranean Sea.
Behind each example, we can easily discover a close link to Seneca’s state of mind at that time; when he is giving examples of sickness, loneliness and hardship, he is speaking of himself.
We don’t know the exact details of Seneca’s medical issues, but his descriptions show that he was suffering from asthma or some other type of breathing insufficiency. His letters mention as well that he was experiencing pain and feeling weak.
Seneca faces his medical issues courageously. His resolve is so strong that I would categorize it as an early form of positive thinking. His 11th Letter to Lucilius tells us that “the mind must remain strong” despite the body’s frailty, and that illness should be regarded as “a test for the mind.”
Nevertheless, there is a decisive difference between positive thinkers and Seneca. If we take for instance Emile Coué (1857-1926) and his experiments in auto-suggestion, we can see that those aim at making the patient believe in his own healing.
Here is the link to the original article: https://johnvespasian.com/senecas-examples-of-a-virtuous-life/]]>6cb10876-faeb-4645-9531-282ce65f7740Fri, 05 Jun 2026 21:59:15 +0000John VespasianThere is often a considerable distance between the sayings and the actions of philosophers. Especially when they employ a grandiloquent tone, I prefer to look at their biography and see for myself if they are following their own advice. Seneca was...Seneca was better than most in this respect. I admire in particular his strong self-discipline in writing, elaborating and discussing difficult questions. Despite his large wealth and influence, he adopted the humble tone of an elderly friend.
His 11th Letter to Lucilius is one the shortest in terms of examples. Seneca recounts stories that he had witnessed with his own eyes, or that he had learned from trustworthy sources.
I find those stories particularly compelling because they are aligned with Seneca’s philosophical beliefs at the lowest period of his life, that is, when he was exiled in Corsica, an island in the Mediterranean Sea.
Behind each example, we can easily discover a close link to Seneca’s state of mind at that time; when he is giving examples of sickness, loneliness and hardship, he is speaking of himself.
We don’t know the exact details of Seneca’s medical issues, but his descriptions show that he was suffering from asthma or some other type of breathing insufficiency. His letters mention as well that he was experiencing pain and feeling weak.
Seneca faces his medical issues courageously. His resolve is so strong that I would categorize it as an early form of positive thinking. His 11th Letter to Lucilius tells us that “the mind must remain strong” despite the body’s frailty, and that illness should be regarded as “a test for the mind.”
Nevertheless, there is a decisive difference between positive thinkers and Seneca. If we take for instance Emile Coué (1857-1926) and his experiments in auto-suggestion, we can see that those aim at making the patient believe in his own healing.
Here is the link to the original article: https://johnvespasian.com/senecas-examples-of-a-virtuous-life/]]>421false492fullhttps://www.spreaker.com/episode/seneca-on-leading-a-life-of-moderation--72377704Late in life, Seneca was the foremost apostle of moderation, but his previous lifestyle did not always reflect his acquired ideas. Thus, when prompted to declare allegiance to a pure doctrine or inconsistent deeds, I tend to feel closer to the latter.
What did Seneca mean by “moderation”? First of all, he was referring to wealth. He knew the widest and broadest meaning of abundance, since he was one of the wealthiest men in Rome.
In his 4th Letter to Lucilius, Seneca affirms that wealth isn’t the highest goal in life, and places philosophy above the joys derived from material possessions. Nonetheless, he did not call for poverty or total renunciation.
Seneca’s advocacy of moderation is radically different from the Christian defence of poverty as a virtue. For the Christians, wealth is to be freely shared or renounced. I’m speaking of the early Christians as portrayed in the Gospels.
For Seneca, wealth is to be enjoyed wisely, so that it doesn’t grow into an obsession driving our life. He categorizes wealth as dangerous because it can easily render us blind to justice or compassion.
Pride, according to Seneca, is to be avoided at all costs due to its enslaving power. If we allow wealth to become the driver of our actions, we become slaves, he argues.
Steady wisdom is needed to ascertain the right measure in expenditures. We should keep modesty and simplicity as high goals that help us prevent low vices that turn us to fools.
Here is the link to the original article: https://johnvespasian.com/seneca-on-leading-a-life-of-moderation/]]>ae9af0d0-e035-4ddb-9a82-99ca835b588aFri, 05 Jun 2026 21:47:28 +0000John VespasianIt is easy to preach moderation when one does not have the resources or capability to engage in excesses. If I can afford to eat only bread and cheese, it doesn’t cost me anything to speak against gluttony and luxurious food. Late in life, Seneca was...Late in life, Seneca was the foremost apostle of moderation, but his previous lifestyle did not always reflect his acquired ideas. Thus, when prompted to declare allegiance to a pure doctrine or inconsistent deeds, I tend to feel closer to the latter.
What did Seneca mean by “moderation”? First of all, he was referring to wealth. He knew the widest and broadest meaning of abundance, since he was one of the wealthiest men in Rome.
In his 4th Letter to Lucilius, Seneca affirms that wealth isn’t the highest goal in life, and places philosophy above the joys derived from material possessions. Nonetheless, he did not call for poverty or total renunciation.
Seneca’s advocacy of moderation is radically different from the Christian defence of poverty as a virtue. For the Christians, wealth is to be freely shared or renounced. I’m speaking of the early Christians as portrayed in the Gospels.
For Seneca, wealth is to be enjoyed wisely, so that it doesn’t grow into an obsession driving our life. He categorizes wealth as dangerous because it can easily render us blind to justice or compassion.
Pride, according to Seneca, is to be avoided at all costs due to its enslaving power. If we allow wealth to become the driver of our actions, we become slaves, he argues.
Steady wisdom is needed to ascertain the right measure in expenditures. We should keep modesty and simplicity as high goals that help us prevent low vices that turn us to fools.
Here is the link to the original article: https://johnvespasian.com/seneca-on-leading-a-life-of-moderation/]]>361false491fullhttps://www.spreaker.com/episode/mistakes-in-seneca-s-doctrine-of-moderation--72377703I blame the flaw on the philosophers’ desire to give complex advice. Aristotle had defined virtue as a middle point or golden mean between two vices. Seneca had exacerbated the error by elevating moderation to a virtue in itself.
What is the problem with the golden mean and moderation? The problem with those two doctrines is that they fail to define virtue in a direct manner.
Aristotle viewed generosity as a virtue, but had defined it as the golden mean between avarice and reckless expenditures. It is an ingenious definition, but there is no incontestable way to establish how generous we should be in each case.
Seneca is even worse because he called for moderation in all areas of life, just for the sake of moderation. If we apply his doctrine consistently, we will make poor choices.
I think that Aristotle and Seneca had promoted their ideas of the golden mean and moderation precisely because those ideas are very complex. They require endless explanations from their originators, that is, from Aristotle and Seneca themselves.
In his works “Nicomachean Ethics” and “Eudemian Ethics,” Aristotle gave numerous examples of his golden mean doctrine and virtue definitions, but I’ve never seen anyone employ them in real life. They are just too convoluted.
Concerning the doctrine of moderation, Seneca gave dozens of examples in his Letters to Lucilius, but his examples are as convoluted as those given by Aristotle.
I am referring for instance to the 83rd Letter to Lucilius. This Letter contains Seneca’s exhortation to “eat only for the sake of maintaining one’s health, but not for the sake of enjoyment.”
Here is the link to the original article: https://johnvespasian.com/mistakes-in-senecas-doctrine-of-moderation/]]>f29179a1-e427-4cfd-a2a1-a9b16007d5f0Fri, 05 Jun 2026 21:36:11 +0000John VespasianDespite its benefits, there is a crucial flaw in the doctrine of moderation proposed by Seneca. The problem is not new in the history of philosophy. Four centuries earlier, Aristotle (384-322 BC) had committed the same error when he came up with the...I blame the flaw on the philosophers’ desire to give complex advice. Aristotle had defined virtue as a middle point or golden mean between two vices. Seneca had exacerbated the error by elevating moderation to a virtue in itself.
What is the problem with the golden mean and moderation? The problem with those two doctrines is that they fail to define virtue in a direct manner.
Aristotle viewed generosity as a virtue, but had defined it as the golden mean between avarice and reckless expenditures. It is an ingenious definition, but there is no incontestable way to establish how generous we should be in each case.
Seneca is even worse because he called for moderation in all areas of life, just for the sake of moderation. If we apply his doctrine consistently, we will make poor choices.
I think that Aristotle and Seneca had promoted their ideas of the golden mean and moderation precisely because those ideas are very complex. They require endless explanations from their originators, that is, from Aristotle and Seneca themselves.
In his works “Nicomachean Ethics” and “Eudemian Ethics,” Aristotle gave numerous examples of his golden mean doctrine and virtue definitions, but I’ve never seen anyone employ them in real life. They are just too convoluted.
Concerning the doctrine of moderation, Seneca gave dozens of examples in his Letters to Lucilius, but his examples are as convoluted as those given by Aristotle.
I am referring for instance to the 83rd Letter to Lucilius. This Letter contains Seneca’s exhortation to “eat only for the sake of maintaining one’s health, but not for the sake of enjoyment.”
Here is the link to the original article: https://johnvespasian.com/mistakes-in-senecas-doctrine-of-moderation/]]>453false490fullhttps://www.spreaker.com/episode/the-practice-of-seneca-s-doctrine-of-moderation--72332901Did Seneca expect that people would adopt his philosophy? Would he wonder why, centuries later, practically everybody is ignoring his advice?
In the 2nd Letter to Lucilius, Seneca stated that “The most precious wealth is to content oneself with a modest lifestyle.” I think that, when he wrote that statement, Seneca was talking to himself and possibly to the few people who read his writings in the first century of our era.
Do we see nowadays many people that content themselves with a humble lifestyle? I mean people who have consciously renounced ambition, advancement and improvement.
Truth be told, I know a few of those individuals, but their lifestyles are severely limited. I would not want to imitate their boring existence, which they sustain by restricting their desires to the barely minimum.
I wonder if the obsession for moderation and self-discipline is derived from ignorance, but presented as deep philosophy. In fact, those people are devoting massive psychological energies to justify their humdrum lifestyle. Would it not be wiser to put those energies to a better use?
Seneca never answered this question, not even indirectly. I find it annoying that, instead of providing an answer, he came up with meaningless paradoxes.
For instance, in his 15th Letter to Lucilius, paragraph 9, he affirms that “if our happiness depended on the achievement of some goal, we would already be happy.” He encourages us to draw happiness from enjoying our current situation without demanding anything extra.
Here is the link to the original article: https://johnvespasian.com/the-practice-of-senecas-doctrine-of-moderation/]]>7114bc53-14bf-43c2-9e2d-0408824ab539Wed, 03 Jun 2026 22:08:33 +0000John VespasianExperience has taught me to be sceptical of philosophical or ideological proclamations, especially when they conflict with my own observations. Seneca wrote abundantly about self-control and moderation, but I see too few successful examples in...Did Seneca expect that people would adopt his philosophy? Would he wonder why, centuries later, practically everybody is ignoring his advice?
In the 2nd Letter to Lucilius, Seneca stated that “The most precious wealth is to content oneself with a modest lifestyle.” I think that, when he wrote that statement, Seneca was talking to himself and possibly to the few people who read his writings in the first century of our era.
Do we see nowadays many people that content themselves with a humble lifestyle? I mean people who have consciously renounced ambition, advancement and improvement.
Truth be told, I know a few of those individuals, but their lifestyles are severely limited. I would not want to imitate their boring existence, which they sustain by restricting their desires to the barely minimum.
I wonder if the obsession for moderation and self-discipline is derived from ignorance, but presented as deep philosophy. In fact, those people are devoting massive psychological energies to justify their humdrum lifestyle. Would it not be wiser to put those energies to a better use?
Seneca never answered this question, not even indirectly. I find it annoying that, instead of providing an answer, he came up with meaningless paradoxes.
For instance, in his 15th Letter to Lucilius, paragraph 9, he affirms that “if our happiness depended on the achievement of some goal, we would already be happy.” He encourages us to draw happiness from enjoying our current situation without demanding anything extra.
Here is the link to the original article: https://johnvespasian.com/the-practice-of-senecas-doctrine-of-moderation/]]>353false489fullhttps://www.spreaker.com/episode/seneca-s-two-principles-for-a-life-of-moderation--72332902In his 8th Letter to Lucilius, Seneca outlines a key principle for individuals willing to lead a life of moderation. The short version of the principle reads “we become stronger if we resist luxury and embrace a modest lifestyle.”
Seneca provides plenty of justifications and examples. He is warning us against luxury in food, clothes and other household expenditures. His all-encompassing warning also comprises our passions and interests.
What does Seneca mean by “luxury”? His definition focuses on necessity or essentiality. If we really need an item, then it is not a luxury. Necessary items, he explains, are essential. Their value resides in their function.
Seneca’s logic requires us to ignore any considerations of colour, shape, texture or beauty. Those aren’t necessary to fulfil the essential function or necessity. Thus, if they are not strictly necessary, they constitute a luxury.
Why does Seneca condemn luxury so sternly? Because it is superficial and distracting, he explains. Luxury consumes our material resources and our mental energies. Those distractions will prevent us from living effectively.
Seneca’s argument gains credibility when it is linked to self-sufficiency. Luxury consumes resources that we could have put to better use. In a modern context, those resources could have strengthened our savings and increased our margin of safety.
We can find a similar attitude towards luxury in “Walden,” the autobiographical essay by Henry David Thoreau (1817-1862), but from a different point of view.
Seneca had rejected luxury because he wanted to strengthen his philosophical purity. In contrast, Thoreau emphasised self-sufficiency as a hands-on experience that precedes philosophy and wisdom.
Here is the link to the original article: https://johnvespasian.com/senecas-two-principles-for-a-life-of-moderation/]]>25206719-3004-4422-b9e7-372ba4c233c5Wed, 03 Jun 2026 21:54:55 +0000John VespasianOne of the advantages of reading Seneca is that it helps us think in terms of principles. Philosophy is meant to provide universal insights that help us solve problems rapidly. In his 8th Letter to Lucilius, Seneca outlines a key principle for...In his 8th Letter to Lucilius, Seneca outlines a key principle for individuals willing to lead a life of moderation. The short version of the principle reads “we become stronger if we resist luxury and embrace a modest lifestyle.”
Seneca provides plenty of justifications and examples. He is warning us against luxury in food, clothes and other household expenditures. His all-encompassing warning also comprises our passions and interests.
What does Seneca mean by “luxury”? His definition focuses on necessity or essentiality. If we really need an item, then it is not a luxury. Necessary items, he explains, are essential. Their value resides in their function.
Seneca’s logic requires us to ignore any considerations of colour, shape, texture or beauty. Those aren’t necessary to fulfil the essential function or necessity. Thus, if they are not strictly necessary, they constitute a luxury.
Why does Seneca condemn luxury so sternly? Because it is superficial and distracting, he explains. Luxury consumes our material resources and our mental energies. Those distractions will prevent us from living effectively.
Seneca’s argument gains credibility when it is linked to self-sufficiency. Luxury consumes resources that we could have put to better use. In a modern context, those resources could have strengthened our savings and increased our margin of safety.
We can find a similar attitude towards luxury in “Walden,” the autobiographical essay by Henry David Thoreau (1817-1862), but from a different point of view.
Seneca had rejected luxury because he wanted to strengthen his philosophical purity. In contrast, Thoreau emphasised self-sufficiency as a hands-on experience that precedes philosophy and wisdom.
Here is the link to the original article: https://johnvespasian.com/senecas-two-principles-for-a-life-of-moderation/]]>368false488fullhttps://www.spreaker.com/episode/seneca-and-self-discipline--72332904Seneca did not make unrealistic promises. In his writings, he deployed vast efforts to remain sound, credible and down-to-earth. If he failed to achieve total philosophical accuracy, it is because of insufficient knowledge, not because of bad intentions.
Like Aristotle (384-322 BC) had done in his “Nicomachean Ethics,” Seneca concluded that our happiness greatly depends on our self-discipline. If we keep pushing in the right direction, chances are that we will achieve our goals.
Nevertheless, when it comes to self-discipline, there are two key differences between Aristotle’s ideas and those of Seneca. I admit the difficulty of detecting those differences in the short-term, but in the long term, they carry a determinant weight.
The first difference between Aristotle and Seneca revolves around the purpose of self-discipline. Why should we adopt the habits of constancy and consistency? What is the point of self- discipline in a world where many people have no qualms about their disorderly thoughts and actions?
Aristotle viewed self-discipline as a means to an end, not as an end in itself. His “Eudemian Ethics” portray the pursuit of a better life as a long-term undertaking. We can improve, but it is going to take time and effort.
Self-discipline, according to Aristotle, is an investment that should deliver benefits over time. If we pursue goals dictated by reason, self-discipline will draw us closer to those goals.
In Aristotle’s works, “eudaimonia” or happiness remains the ultimate goal of human life. Self-discipline provides the bricks with which to build the house and the seeds we need to plant the garden.
Here is the link to the original article: https://johnvespasian.com/seneca-and-self-discipline/]]>c3570eeb-5b5d-441b-8dd8-30219038265eWed, 03 Jun 2026 21:45:07 +0000John VespasianRealistic individuals are naturally suspicious of propositions that look too good to be true. No wonder. Experience proves to all that there is no free lunch, and that we should better watch out when someone promises anything resembling a free lunch....Seneca did not make unrealistic promises. In his writings, he deployed vast efforts to remain sound, credible and down-to-earth. If he failed to achieve total philosophical accuracy, it is because of insufficient knowledge, not because of bad intentions.
Like Aristotle (384-322 BC) had done in his “Nicomachean Ethics,” Seneca concluded that our happiness greatly depends on our self-discipline. If we keep pushing in the right direction, chances are that we will achieve our goals.
Nevertheless, when it comes to self-discipline, there are two key differences between Aristotle’s ideas and those of Seneca. I admit the difficulty of detecting those differences in the short-term, but in the long term, they carry a determinant weight.
The first difference between Aristotle and Seneca revolves around the purpose of self-discipline. Why should we adopt the habits of constancy and consistency? What is the point of self- discipline in a world where many people have no qualms about their disorderly thoughts and actions?
Aristotle viewed self-discipline as a means to an end, not as an end in itself. His “Eudemian Ethics” portray the pursuit of a better life as a long-term undertaking. We can improve, but it is going to take time and effort.
Self-discipline, according to Aristotle, is an investment that should deliver benefits over time. If we pursue goals dictated by reason, self-discipline will draw us closer to those goals.
In Aristotle’s works, “eudaimonia” or happiness remains the ultimate goal of human life. Self-discipline provides the bricks with which to build the house and the seeds we need to plant the garden.
Here is the link to the original article: https://johnvespasian.com/seneca-and-self-discipline/]]>441false487fullhttps://www.spreaker.com/episode/critique-of-seneca-s-call-for-self-discipline--72332903Can self-discipline protect us from suffering when we face a severe reversal of fortune? Seneca thought so and viewed self-discipline as the best training method against suffering.
Seneca’s writings emphasise that misfortunes, disasters and bad luck will have little bearing on individuals who have been training themselves to be resilient.
We can draw great benefits from those mental preparations, explains Seneca, because when adversity occurs, “it won’t take us by surprise.” He is referring to a general mental preparation, not to adopting specific measures against all kinds of disaster.
Seneca’s philosophy of self-discipline seems credible at first sight, but contains an error that cannot be cured. When making his recommendation for self-discipline, Seneca didn’t know the concept of opportunity cost.
I am not accusing Seneca of ignorance or negligence since none of his contemporaries had ever heard of the concept of opportunity cost. No wonder, since it was discovered hundreds of years later by Friedrich von Wieser (1851-1926).
Wieser contributed greatly to economic analysis by pointing out that, when we make decisions, we tend to consider not only the visible costs, but also the opportunity costs.
For example, if we opt for enrolling in university to pursue a four-year degree, we can calculate the visible costs by adding the costs of tuition, textbooks, accommodation, food and other necessities.
However, our decision also entails opportunity costs, that is, the cost of not doing other things during those four years. Our energies could have been devoted to a full-time job, to starting a business, or to relocating to China and learning Chinese.
Here is the link to the original article: https://johnvespasian.com/critique-of-senecas-call-for-self-discipline/
]]>a519bbd0-c01a-4d01-b945-858d91fec463Wed, 03 Jun 2026 21:34:25 +0000John VespasianSeneca’s fall from grace in the early Roman Empire had been spectacular. In a short period, he had gone from imperial chancellor to deportee. He had gone from the luxuries of Rome to exile on an island in the Mediterranean. Can self-discipline protect...Can self-discipline protect us from suffering when we face a severe reversal of fortune? Seneca thought so and viewed self-discipline as the best training method against suffering.
Seneca’s writings emphasise that misfortunes, disasters and bad luck will have little bearing on individuals who have been training themselves to be resilient.
We can draw great benefits from those mental preparations, explains Seneca, because when adversity occurs, “it won’t take us by surprise.” He is referring to a general mental preparation, not to adopting specific measures against all kinds of disaster.
Seneca’s philosophy of self-discipline seems credible at first sight, but contains an error that cannot be cured. When making his recommendation for self-discipline, Seneca didn’t know the concept of opportunity cost.
I am not accusing Seneca of ignorance or negligence since none of his contemporaries had ever heard of the concept of opportunity cost. No wonder, since it was discovered hundreds of years later by Friedrich von Wieser (1851-1926).
Wieser contributed greatly to economic analysis by pointing out that, when we make decisions, we tend to consider not only the visible costs, but also the opportunity costs.
For example, if we opt for enrolling in university to pursue a four-year degree, we can calculate the visible costs by adding the costs of tuition, textbooks, accommodation, food and other necessities.
However, our decision also entails opportunity costs, that is, the cost of not doing other things during those four years. Our energies could have been devoted to a full-time job, to starting a business, or to relocating to China and learning Chinese.
Here is the link to the original article: https://johnvespasian.com/critique-of-senecas-call-for-self-discipline/
]]>359false486fullhttps://www.spreaker.com/episode/best-of-seneca-s-wisdom--72286223He defended the thesis that human life is long enough to do all the important things that ensure our happiness. The problem is that we get distracted by unimportant issues and waste years in the pursuit of inconsequential goals.
Frantic activity tends to be at odds with effectiveness, warns Seneca. To prove his statement, he pointed to his contemporary Marcus Vinicius, who had devoted three decades of his life to a political career, starting at the lower echelons and climbing the ladder one step at a time.
At the end of his life, Vinicius complained that he had been pursuing the wrong goals. He had filled his years with frantic activity, but drawn little satisfaction from the outcome. If had chosen his goals more carefully, he would have been happier.
We need to adopt a healthy attitude about achievement, wealth, success and popularity. From the 2nd Letter to Lucilius, I have noted that we tend to obsess about how popular we are, and how much we achieve and how much we earn. I find it particularly important to avoid this kind of mentality.
Seneca recounts the story of Calvisius Sabinus, one of his contemporaries. Despite his wealth, Sabinus felt inferior due to his poor education. He was afraid of speaking in public, going to social gatherings, and expressing his opinions.
Since his manner of speech lacked elegance, Sabinus feared ridicule. He spent vast amounts on hiring instructors, but those failed to turn him into a polished, self-confident individual.
The problem is that Sabinus was placing too much weight on his level of popularity. In reality, not so many people would detect Sabinus’ lack of intellectual polish, and even those, were unlikely to make a big fuss about it.
Here is the link to the original article: https://johnvespasian.com/best-of-senecas-wisdom/]]>ba42d552-722d-4ee1-bdaa-a2e54db57465Mon, 01 Jun 2026 22:02:03 +0000John VespasianThe most crucial philosophical lesson is learning to use our time effectively. Seneca devoted his dialogue titled “On the Shortness of Life” to presenting this insight. He defended the thesis that human life is long enough to do all the important...He defended the thesis that human life is long enough to do all the important things that ensure our happiness. The problem is that we get distracted by unimportant issues and waste years in the pursuit of inconsequential goals.
Frantic activity tends to be at odds with effectiveness, warns Seneca. To prove his statement, he pointed to his contemporary Marcus Vinicius, who had devoted three decades of his life to a political career, starting at the lower echelons and climbing the ladder one step at a time.
At the end of his life, Vinicius complained that he had been pursuing the wrong goals. He had filled his years with frantic activity, but drawn little satisfaction from the outcome. If had chosen his goals more carefully, he would have been happier.
We need to adopt a healthy attitude about achievement, wealth, success and popularity. From the 2nd Letter to Lucilius, I have noted that we tend to obsess about how popular we are, and how much we achieve and how much we earn. I find it particularly important to avoid this kind of mentality.
Seneca recounts the story of Calvisius Sabinus, one of his contemporaries. Despite his wealth, Sabinus felt inferior due to his poor education. He was afraid of speaking in public, going to social gatherings, and expressing his opinions.
Since his manner of speech lacked elegance, Sabinus feared ridicule. He spent vast amounts on hiring instructors, but those failed to turn him into a polished, self-confident individual.
The problem is that Sabinus was placing too much weight on his level of popularity. In reality, not so many people would detect Sabinus’ lack of intellectual polish, and even those, were unlikely to make a big fuss about it.
Here is the link to the original article: https://johnvespasian.com/best-of-senecas-wisdom/]]>427false485fullhttps://www.spreaker.com/episode/the-impact-of-seneca-s-wisdom--72286222Am I exaggerating the difficulties of practising Stoicism in all areas of life? Not in the least. The effort involved can prove much larger than people had expected, and the accompanying fatigue might exhaust their determination.
For instance, let us take the recommendations contained in Seneca’s 11th Letter to Lucilius. It advises readers to befriend “only people who will turn them into better persons.” If we put this recommendation into practice, the impact can be gigantic.
Do all our friends meet Seneca’s requirement of turning us into better persons? If some fall short in this area, are we ready to unfriend them? What will be the consequences on our social and professional life?
Seneca explained that the principle plays in both directions. On the one hand, it is prompting us to end all friendships that fail to turn us into a better person. On the other hand, it tells us to steer away from new ones that do not meet the mark.
I think that Seneca should have recounted the story of Gaius Cassius Longinus (86-42 BC), whose philosophy had shifted away from Stoicism. Cassius would have chosen a different course of action if he had stayed loyal to Stoicism.
Early in life, Cassius had focused on his career and steered away from political conflict, but later, he joined the conspiracy to assassinate Julius Caesar (100-44 BC). Cassius befriended Brutus, Trebonius and Decimus, and carried out the plan.
If Cassius had maintained his Stoic convictions, he wouldn’t have joined the conspiracy. He would have realised that Brutus and the other conspirators were not going to turn him into a better person. None of them fulfilled the Stoic criteria for desirable friendships.
Here is the link to the original article: https://johnvespasian.com/the-impact-of-senecas-wisdom/]]>bc137a4c-8fa0-4a54-ae27-67f837573f4fMon, 01 Jun 2026 21:52:06 +0000John VespasianWhen people read the writings of Seneca and put them into practice, the consequences can be disappointing. If they were looking for easy solutions, they would soon discover that Stoicism is hard to implement and arduous to sustain. Am I exaggerating...Am I exaggerating the difficulties of practising Stoicism in all areas of life? Not in the least. The effort involved can prove much larger than people had expected, and the accompanying fatigue might exhaust their determination.
For instance, let us take the recommendations contained in Seneca’s 11th Letter to Lucilius. It advises readers to befriend “only people who will turn them into better persons.” If we put this recommendation into practice, the impact can be gigantic.
Do all our friends meet Seneca’s requirement of turning us into better persons? If some fall short in this area, are we ready to unfriend them? What will be the consequences on our social and professional life?
Seneca explained that the principle plays in both directions. On the one hand, it is prompting us to end all friendships that fail to turn us into a better person. On the other hand, it tells us to steer away from new ones that do not meet the mark.
I think that Seneca should have recounted the story of Gaius Cassius Longinus (86-42 BC), whose philosophy had shifted away from Stoicism. Cassius would have chosen a different course of action if he had stayed loyal to Stoicism.
Early in life, Cassius had focused on his career and steered away from political conflict, but later, he joined the conspiracy to assassinate Julius Caesar (100-44 BC). Cassius befriended Brutus, Trebonius and Decimus, and carried out the plan.
If Cassius had maintained his Stoic convictions, he wouldn’t have joined the conspiracy. He would have realised that Brutus and the other conspirators were not going to turn him into a better person. None of them fulfilled the Stoic criteria for desirable friendships.
Here is the link to the original article: https://johnvespasian.com/the-impact-of-senecas-wisdom/]]>432false484fullhttps://www.spreaker.com/episode/seneca-and-the-art-of-living--72286221Seneca’s wisdom or “art of living” has maintained its value through the centuries because it responds to a crucial need. It is answering the question “What to do when things fall apart?”
Undoubtedly, we face different challenges nowadays than in the early years of the Roman Empire. Seneca did not have to worry about pollution, overpopulation, inflation, traffic jams or unemployment, but he witnessed first-hand the ravages of war, famine, slavery, and judicial arbitrariness.
I’m going to articulate Seneca’s art of living around two key insights. Those are spread across his philosophical writings, which consist of essays (sometimes in a quasi-conversational format) and his Letters to Lucilius.
Wealth plays an enabling role in human life, but it is just one factor out of many in the formula for happiness. Seneca is the first author in history to argue at length in favour of leading a modest lifestyle, voluntarily limiting our expenditures.
The recommendation of a modest lifestyle was not new, but prior authors had never addressed it in detail. I mean “authors” and not only “philosophers.”
We can trace back this idea to the Bible, but not as a central theme in the Ancient Testament. The exhortation to embrace a modest lifestyle appears repeatedly in the Gospels, but those were written long after Seneca’s death.
Indeed, Seneca was the first author to recommend discipline in expenditures and a modest lifestyle. I haven’t mentioned the Taoist philosophers Lao-Tzu (571-531 BC) and Chuang-Tzu (369-286 BC) because those had taken poverty for granted.
Here is the link to the original article: https://johnvespasian.com/seneca-and-the-art-of-living/
]]>2259a8fa-a538-4cd6-9f35-e70393cabff4Mon, 01 Jun 2026 21:38:02 +0000John VespasianIn contrast to most Ancient Greek and Roman philosophers, Seneca remained highly consistent between his writings and his own life. I am referring specifically to his life in Corsica, where he had been exiled by Emperor Nero (54-68 AD). Seneca’s wisdom...Seneca’s wisdom or “art of living” has maintained its value through the centuries because it responds to a crucial need. It is answering the question “What to do when things fall apart?”
Undoubtedly, we face different challenges nowadays than in the early years of the Roman Empire. Seneca did not have to worry about pollution, overpopulation, inflation, traffic jams or unemployment, but he witnessed first-hand the ravages of war, famine, slavery, and judicial arbitrariness.
I’m going to articulate Seneca’s art of living around two key insights. Those are spread across his philosophical writings, which consist of essays (sometimes in a quasi-conversational format) and his Letters to Lucilius.
Wealth plays an enabling role in human life, but it is just one factor out of many in the formula for happiness. Seneca is the first author in history to argue at length in favour of leading a modest lifestyle, voluntarily limiting our expenditures.
The recommendation of a modest lifestyle was not new, but prior authors had never addressed it in detail. I mean “authors” and not only “philosophers.”
We can trace back this idea to the Bible, but not as a central theme in the Ancient Testament. The exhortation to embrace a modest lifestyle appears repeatedly in the Gospels, but those were written long after Seneca’s death.
Indeed, Seneca was the first author to recommend discipline in expenditures and a modest lifestyle. I haven’t mentioned the Taoist philosophers Lao-Tzu (571-531 BC) and Chuang-Tzu (369-286 BC) because those had taken poverty for granted.
Here is the link to the original article: https://johnvespasian.com/seneca-and-the-art-of-living/
]]>452false483fullhttps://www.spreaker.com/episode/risks-in-seneca-s-art-of-living--72286220]]>d78055fe-fe2b-412f-a2c6-6cd36e52f199Mon, 01 Jun 2026 21:25:34 +0000John VespasianThe writings of Seneca are so persuasive that readers can be tempted to put them into practice before having a clear idea of the consequences. If they follow Seneca’s advice to the letter, I fear that they could get themselves in...]]>337false482fullhttps://www.spreaker.com/episode/inconsistencies-in-seneca-s-art-of-living--72235235Three centuries before Seneca, Cleanthes had enunciated a crucial tenet of Stoicism: “People who conform to the dictates of their circumstances tend to do better in life than those who are reluctant.”
In order to adapt the original text to modern language, I have translated “fate” by “the dictates of their circumstances.” When Cleanthes used the word “fate,” he was not referring to divine predestination. He just meant “inevitable, inescapable or unavoidable.”
His statement entails an inconsistency that runs across the whole Stoic philosophy. The problem arises from the concept of “willing individual.” Cleanthes meant individuals who align their thoughts and actions with fate.
He used the word “fate” to underline that those constraints and circumstances cannot be modified. He was taking for granted that individuals cannot steer their life in their chosen direction, and that obstacles and setbacks should be accepted.
Cleanthes had overlooked that the terms “willing” and “fate” are incompatible because a willing person has reviewed his options and made a choice, but if there are no options, it is meaningless to speak of “choice” and “willingness.”
Immanuel Kant considered freedom of choice a precondition for morality. In his book, “Critique of Practical Reason” published in 1788, he declared it pointless to establish ethical rules for circumstances that do not offer a choice.
Here is the link to the original article: https://johnvespasian.com/inconsistencies-in-senecas-art-of-living/

]]>b6b15831-80a1-44d3-b3d8-1bf369c86ddbFri, 29 May 2026 20:01:45 +0000John VespasianDespite the overall soundness of his ideas, Seneca incurred important inconsistencies. His wisdom or “art of living” needs rectifications to avoid potentially lethal risks. Let us point out those inconsistencies and see how to address them. Three...Three centuries before Seneca, Cleanthes had enunciated a crucial tenet of Stoicism: “People who conform to the dictates of their circumstances tend to do better in life than those who are reluctant.”
In order to adapt the original text to modern language, I have translated “fate” by “the dictates of their circumstances.” When Cleanthes used the word “fate,” he was not referring to divine predestination. He just meant “inevitable, inescapable or unavoidable.”
His statement entails an inconsistency that runs across the whole Stoic philosophy. The problem arises from the concept of “willing individual.” Cleanthes meant individuals who align their thoughts and actions with fate.
He used the word “fate” to underline that those constraints and circumstances cannot be modified. He was taking for granted that individuals cannot steer their life in their chosen direction, and that obstacles and setbacks should be accepted.
Cleanthes had overlooked that the terms “willing” and “fate” are incompatible because a willing person has reviewed his options and made a choice, but if there are no options, it is meaningless to speak of “choice” and “willingness.”
Immanuel Kant considered freedom of choice a precondition for morality. In his book, “Critique of Practical Reason” published in 1788, he declared it pointless to establish ethical rules for circumstances that do not offer a choice.
Here is the link to the original article: https://johnvespasian.com/inconsistencies-in-senecas-art-of-living/

]]>373false481fullhttps://www.spreaker.com/episode/stress-and-worry-seneca-s-advice--72194284Seneca considered anxiety and worry to be the roots of most unhappiness. His recipe for preventing grief is avoiding strong emotions through self-control. If we restrain ourselves from all excesses, we will remain somewhere in the middle and prevent negative emotions.
The logic employed by Seneca relies on linearity, that is, on the assumption that, in all human activities, there is a line that goes from zero to one hundred.
According to Seneca, if we remain in the middle and avoid the extremes, we can free ourselves of anxiety and worry. If we keep strong emotions at bay, we’ll maintain our peace of mind
However, Seneca’s logic does not withstand close scrutiny. Are we supposed to choose moderation in nutrition and health, so that we eat only average food, that is, not too noxious, but also not too healthy?
If we use Seneca’s logic, we should also choose moderation in virtue. We should behave honestly, but not too much. We are also to behave courageously, but not too much, and so on.
Seneca’s call for moderation would prove counterproductive in those cases. We should pursue virtue, health, friendship and love to the maximum, not with moderation. If the purpose of human life is happiness, why should we pursue happiness with moderation?
Human nature is not made of linear traits, where we can set the emphasis always at a moderate level. Do not do anything in excess, says Seneca, but how are we supposed to make dozens of decisions per day if we cannot figure out what moderation means?
Here is the link to the original article: https://johnvespasian.com/senecas-views-on-human-nature/]]>32f93c23-3f7b-409d-8708-7940b975bb69Wed, 27 May 2026 20:58:23 +0000John VespasianA linear view of human nature constitutes the weakest point of Seneca as a philosopher. He regarded humans as rational, but with a tendency to do too much or too little. If we want to prevent anxiety and worry, he theorized, we should embrace...Seneca considered anxiety and worry to be the roots of most unhappiness. His recipe for preventing grief is avoiding strong emotions through self-control. If we restrain ourselves from all excesses, we will remain somewhere in the middle and prevent negative emotions.
The logic employed by Seneca relies on linearity, that is, on the assumption that, in all human activities, there is a line that goes from zero to one hundred.
According to Seneca, if we remain in the middle and avoid the extremes, we can free ourselves of anxiety and worry. If we keep strong emotions at bay, we’ll maintain our peace of mind
However, Seneca’s logic does not withstand close scrutiny. Are we supposed to choose moderation in nutrition and health, so that we eat only average food, that is, not too noxious, but also not too healthy?
If we use Seneca’s logic, we should also choose moderation in virtue. We should behave honestly, but not too much. We are also to behave courageously, but not too much, and so on.
Seneca’s call for moderation would prove counterproductive in those cases. We should pursue virtue, health, friendship and love to the maximum, not with moderation. If the purpose of human life is happiness, why should we pursue happiness with moderation?
Human nature is not made of linear traits, where we can set the emphasis always at a moderate level. Do not do anything in excess, says Seneca, but how are we supposed to make dozens of decisions per day if we cannot figure out what moderation means?
Here is the link to the original article: https://johnvespasian.com/senecas-views-on-human-nature/]]>401false480fullhttps://www.spreaker.com/episode/seneca-s-insights-on-human-nature--72160560In the 72nd Letter to Lucilius, Seneca explains his concept of human nature and virtue. Life is full of setbacks and failure, he argued, and the purpose of philosophy is to help us cope. Good philosophy increases our resilience and equanimity each day.
Seneca underlined that the daily practice of philosophy is a prerequisite for peace of mind. In order to enjoy the benefits of philosophy, it is necessary to practise it consistently. It is not sufficient to study it.
When I read this Letter, I thought of Lucius Annaeus Gallio, a friend of Seneca’s, who was very familiar with Stoicism. Gallio knew Seneca’s opinions on human nature and virtue, but seldom practised them. He viewed philosophy as an interesting intellectual game that he enjoyed playing, but he would not apply it in reality.
If we accept the ideas in the 72nd Letter to Lucilius, we can only conclude that, due to his refusal to practise philosophy, Gallio led a sub-optimal life. Intellectual contradictions often lead to disorientation and anxiety. We need correct ideas and consistent implementation. Otherwise, they will prove useless.
Seneca regarded the rejection of philosophy as harmful, but even those who embrace it, will need constancy and steadiness. Inconsistency is omnipresent. It is a part of human nature by default, but we can overcome it by means of steady effort.
Let’s not turn human nature into an excuse for our mistakes, deficiencies and weaknesses, exhorted Seneca. We all have the power to improve ourselves, even if it takes lots of effort.
Instead of employing human nature as an excuse for doing the wrong thing, we should study the lives of great individuals and learn from them.
Here is the link to the original article: https://johnvespasian.com/senecas-insights-on-human-nature/]]>fbb50a49-f048-4884-bde7-128c30195604Mon, 25 May 2026 21:32:26 +0000John VespasianVirtue rewards, first and foremost, its practitioner. That was the reason for Aristotle to recommend virtues such as ambition and personal initiative. Seneca did not share the views of Aristotle on virtue because, for Seneca, achievement and success...In the 72nd Letter to Lucilius, Seneca explains his concept of human nature and virtue. Life is full of setbacks and failure, he argued, and the purpose of philosophy is to help us cope. Good philosophy increases our resilience and equanimity each day.
Seneca underlined that the daily practice of philosophy is a prerequisite for peace of mind. In order to enjoy the benefits of philosophy, it is necessary to practise it consistently. It is not sufficient to study it.
When I read this Letter, I thought of Lucius Annaeus Gallio, a friend of Seneca’s, who was very familiar with Stoicism. Gallio knew Seneca’s opinions on human nature and virtue, but seldom practised them. He viewed philosophy as an interesting intellectual game that he enjoyed playing, but he would not apply it in reality.
If we accept the ideas in the 72nd Letter to Lucilius, we can only conclude that, due to his refusal to practise philosophy, Gallio led a sub-optimal life. Intellectual contradictions often lead to disorientation and anxiety. We need correct ideas and consistent implementation. Otherwise, they will prove useless.
Seneca regarded the rejection of philosophy as harmful, but even those who embrace it, will need constancy and steadiness. Inconsistency is omnipresent. It is a part of human nature by default, but we can overcome it by means of steady effort.
Let’s not turn human nature into an excuse for our mistakes, deficiencies and weaknesses, exhorted Seneca. We all have the power to improve ourselves, even if it takes lots of effort.
Instead of employing human nature as an excuse for doing the wrong thing, we should study the lives of great individuals and learn from them.
Here is the link to the original article: https://johnvespasian.com/senecas-insights-on-human-nature/]]>442false479fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-causality--72121637Aristotle (384-322 BC) is not only one of the three most influential philosophers in history, but the creator of a brand-new mentality. The other two key philosophers, Plato and Kant, cannot claim the same honor.
Through keen observation and logic, Aristotle arrived at the conclusion that everything in the natural world has a purpose and a cause. When I say “everything,” I really mean everything tangible or intangible, whether in the past, in the present or in the future.
What is Aristotle’s theory of causality? It’s widely known as “the theory of the four causes” because that’s the name that monks gave it in the late Middle Ages and early Renaissance.
Aristotle named the four causes as follows: the material cause, the formal cause, the efficient cause, and the final cause. The latter is particularly interesting because it links the events of the world to human motivation.
There are two unique aspects of Aristotle’s final causation. One, the fact that no prior thinker (neither in Greece nor anywhere else) had come up with the concept, not even Socrates or Plato.
The second unique aspect is that the study of final causation is laying down the foundation for rational discussions on ethics and happiness. I must underline the word “rational” because, in contrast to prior philosophers, Aristotle strived to identify the good life by using reason, not feelings or intuitions.
Here is the link to the original article: https://johnvespasian.com/aristotles-theory-of-causality/
]]>43ba632c-31f4-44cf-af90-813d71d34ae8Fri, 22 May 2026 20:46:40 +0000John VespasianIt is not easy to summarize the work of a lifetime in one sentence, especially when the person in question has written one and a half million words. However, in Aristotle’s case, we do not even need a full sentence to summarize his teachings. We can...Aristotle (384-322 BC) is not only one of the three most influential philosophers in history, but the creator of a brand-new mentality. The other two key philosophers, Plato and Kant, cannot claim the same honor.
Through keen observation and logic, Aristotle arrived at the conclusion that everything in the natural world has a purpose and a cause. When I say “everything,” I really mean everything tangible or intangible, whether in the past, in the present or in the future.
What is Aristotle’s theory of causality? It’s widely known as “the theory of the four causes” because that’s the name that monks gave it in the late Middle Ages and early Renaissance.
Aristotle named the four causes as follows: the material cause, the formal cause, the efficient cause, and the final cause. The latter is particularly interesting because it links the events of the world to human motivation.
There are two unique aspects of Aristotle’s final causation. One, the fact that no prior thinker (neither in Greece nor anywhere else) had come up with the concept, not even Socrates or Plato.
The second unique aspect is that the study of final causation is laying down the foundation for rational discussions on ethics and happiness. I must underline the word “rational” because, in contrast to prior philosophers, Aristotle strived to identify the good life by using reason, not feelings or intuitions.
Here is the link to the original article: https://johnvespasian.com/aristotles-theory-of-causality/
]]>746false478fullhttps://www.spreaker.com/episode/the-hidden-message-in-michel-de-montaigne-s-literary-legacy--72061806The essays by Michel de Montaigne (1533-1592) include an important hidden message: Keep your eyes open and stay alert. Don’t accept things without questioning, especially if they look too good to be true. Look beyond the obvious, especially when people tell you that there are no alternatives.
Montaigne’s hidden message is about self-reliance, alertness and method. His essays illustrate his thought patterns and help readers acquire the habit of looking at the whole picture. I find it particularly impressive when Montaigne applied his method to seemingly innocuous subjects.
Take for instance Montaigne’s essay “On Names” where he starts with the anodyne remark that some heirs fail to honour their family name.
Their ancestors had become famous thanks to their heroic or courageous actions, but the heirs do not care. Would it not make more sense, asked Montaigne, to name individuals after their own deeds.
Montaigne points to a Central African tribe called Yoruba, where children are named after something that they have done themselves or after the circumstances surrounding their birth.
For instance, the Yoruba could name a child “the one that came first” (the primogenitor), indicating that he was the first child to be born to those parents.
Montaigne’s disquisition starts quietly, but then his method kicks in and widens his field of vision. Why should we judge a person at all by the name he carries? Should we not rather rate each person according to his own merits?
Here is the link to the original article: https://johnvespasian.com/the-hidden-message-in-michel-de-montaignes-literary-legacy/
]]>e5a0584a-5957-48b3-815e-d26b744aa797Mon, 18 May 2026 21:39:40 +0000John VespasianLearning to fish is more valuable than getting a free meal, because the former can feed us for a lifetime. Methods are far more valuable than objects, because objects are finite. Methods are not limited in time. We can simply employ them to arrive at...The essays by Michel de Montaigne (1533-1592) include an important hidden message: Keep your eyes open and stay alert. Don’t accept things without questioning, especially if they look too good to be true. Look beyond the obvious, especially when people tell you that there are no alternatives.
Montaigne’s hidden message is about self-reliance, alertness and method. His essays illustrate his thought patterns and help readers acquire the habit of looking at the whole picture. I find it particularly impressive when Montaigne applied his method to seemingly innocuous subjects.
Take for instance Montaigne’s essay “On Names” where he starts with the anodyne remark that some heirs fail to honour their family name.
Their ancestors had become famous thanks to their heroic or courageous actions, but the heirs do not care. Would it not make more sense, asked Montaigne, to name individuals after their own deeds.
Montaigne points to a Central African tribe called Yoruba, where children are named after something that they have done themselves or after the circumstances surrounding their birth.
For instance, the Yoruba could name a child “the one that came first” (the primogenitor), indicating that he was the first child to be born to those parents.
Montaigne’s disquisition starts quietly, but then his method kicks in and widens his field of vision. Why should we judge a person at all by the name he carries? Should we not rather rate each person according to his own merits?
Here is the link to the original article: https://johnvespasian.com/the-hidden-message-in-michel-de-montaignes-literary-legacy/
]]>381false477fullhttps://www.spreaker.com/episode/tradition-versus-change-in-michel-de-montaigne--717951581e9c93ba-5d10-4aea-ae4b-639702996332Thu, 30 Apr 2026 20:03:20 +0000John VespasianI view Michel de Montaigne (1533-1592) as one of the most realistic philosophers in history. He was remarkably talented at analysing problems, reviewing possible solutions, discarding the unworkable, and selecting the most promising amongst the rest....370false476fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-art-of-living--717951596509f1e0-cdc6-42f2-a6f0-d2f165b14e2eThu, 30 Apr 2026 19:44:16 +0000John VespasianWhen I analyse the biography of great individuals, I always focus on one question: What did they do to become great? My objective is to figure out exactly what they did differently than everybody else. The difference is what counts. Michel de...362false475fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-art-of-living-quietly--7179516026be7578-b7f6-40df-9eca-d856b6931b54Thu, 30 Apr 2026 19:29:41 +0000John VespasianIn our century, the protection of privacy has acquired crucial importance. I cannot even count the number of celebrities that have seen their life disrupted because a journalist has intruded in their privacy. Michel de Montaigne (1533-1592) was aware...385false474fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-key-lesson-on-the-art-of-living--7179298987ab3ca1-3703-4131-90f9-7ec309d1c311Thu, 30 Apr 2026 19:13:02 +0000John VespasianThe biographies of great individuals teach us many lessons, but I am always seeking the common thread between them. In the case of Michel de Montaigne (1533-1592), it requires some work to figure out the key lesson. Montaigne’s essay titled “On the...420false473fullhttps://www.spreaker.com/episode/what-seneca-got-wrong-about-human-nature--716247038d74f762-7326-4c2f-97e5-ce5defcfda09Fri, 24 Apr 2026 22:35:41 +0000John VespasianInstead of endless abstract discussions, I prefer philosophers to cut to the chase and give me an example of their theories. If the example is convincing, I may explore their theories further. On the other hand, if the example doesn’t make sense, I...360false472fullhttps://www.spreaker.com/episode/seneca-on-personal-fulfilment--716247040443cc54-84ea-4c33-8ea6-6e2b070d3781Fri, 24 Apr 2026 22:28:37 +0000John VespasianIn his Letters to Lucilius and essays, Seneca gave a detailed recipe for personal fulfilment. His insights can be applied still today. I am going to summarize them in the next paragraphs. When necessary, I am adapting Seneca’s ideas to our century....489false471fullhttps://www.spreaker.com/episode/a-summary-of-seneca-s-advice-on-personal-fulfilment--716235002bcee073-ca00-4d47-bf11-f065c6926316Fri, 24 Apr 2026 22:15:21 +0000John VespasianHigh productivity depends on quality-consciousness. There is simply no other way to sell sizeable amounts of products and services at a profit. If we do not deliver quality, customers are going to complain, and we will have to devote our resources to...523false470fullhttps://www.spreaker.com/episode/seneca-on-finding-joy-in-solitude--71623492e5f9e3da-ac7a-47b3-aa02-565abb3c60f7Fri, 24 Apr 2026 22:01:13 +0000John VespasianCompared to Ancient Greece and Rome, people nowadays can easily choose to be as lonely or as gregarious as they wish. Our ability to give shape to our lifestyle is much larger than in the times of Aristotle (384-322 BC) or Seneca. However, the...414false469fullhttps://www.spreaker.com/episode/why-michel-de-montaigne-had-no-impact-on-early-modern-philosophy--71574677344b2fdb-7bf5-4717-a242-3270bd4bdbb8Wed, 22 Apr 2026 22:01:34 +0000John VespasianI am always puzzled when I see historians or philosophers put forward theories for which the evidence is rather thin. Even if they write a treatise about their theory, readers will ask to see the evidence, the facts, the clues. Michel de Montaigne...342false468fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-impact-on-early-modern-philosophy--71574691f6255256-480f-4aac-b8dc-f9f44cf66ff5Wed, 22 Apr 2026 21:50:44 +0000John VespasianMichel de Montaigne (1533-1592) had zero impact on early modern philosophy because his great merit was to look to the past, not to the future. As a result, Montaigne developed a new, fresh, truly modern mentality that put him decades ahead of his...399false467fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-contribution-to-early-modern-philosophy--7157467896b3c726-8cfe-4438-99c8-25963a55e161Wed, 22 Apr 2026 21:36:38 +0000John VespasianWhen asked about someone’s contribution to philosophy, I reply by giving a list of his innovations. I want to underline the new concepts that he brought forth, the intellectual connections that nobody else had made until that point. In the case of...400false466fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-impact-on-french-literature-and-cultural-identity--71574679ee6b5b44-5c71-4471-a911-fe15ba88fae8Wed, 22 Apr 2026 21:25:23 +0000John VespasianIn assessing cultural influences, I find it more conclusive to look at philosophical values than at anecdotes and artifices of style. Thinkers leave behind ethical systems to live by, and the very best of those thinkers build intellectual systems to...417false465fullhttps://www.spreaker.com/episode/why-seneca-praised-solitude--71505772552a4438-ad5b-4d3e-a130-df3252df54fdMon, 20 Apr 2026 22:07:01 +0000John VespasianFew philosophers in history have analysed the advantages, disadvantages, and consequences of solitude. Seneca is one of those few. I regard his observations and advice in this area as particularly worthy. Seneca wrote the essay “On the Tranquillity of...436false464fullhttps://www.spreaker.com/episode/seneca-s-quotes-about-anger--715057666de286a3-773e-44f5-b759-4cfad63656a1Mon, 20 Apr 2026 21:54:55 +0000John VespasianThere is a perfect recipe for never getting angry or annoyed. If we stop caring and become indifferent, we won’t experience irritation when things don’t go our way. The problem with this recipe is that it will also destroy our motivation for achieving...452false463fullhttps://www.spreaker.com/episode/why-should-one-read-seneca-today--715057814455c3ac-785f-4f1e-9378-1c2e10267a82Mon, 20 Apr 2026 21:43:20 +0000John VespasianThe question assumes that people are still reading books in our century, instead of watching movies, playing video-games, or practising sports. Indeed, a percentage of the population still enjoys reading. Those are the only ones who purchase books....332false462fullhttps://www.spreaker.com/episode/the-main-benefits-from-reading-seneca-today--71505771fd26c274-eef5-4e45-a38f-c8fdb005c93bMon, 20 Apr 2026 21:32:24 +0000John VespasianFew people read books written a hundred years ago. Even fewer show interest in books written two thousand years ago. I am one of those exceptions, one of the few who regularly devotes time to reading Seneca. I love reading Seneca’s essays and his...378false461fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-relevance-today--71423833d6edf70f-1255-40b4-8664-ca5d79d4ec62Fri, 17 Apr 2026 22:48:14 +0000John VespasianBefore devoting time to reading a classical work, it is fair to ask about its relevance today. Why should I devote my energy to reading a classic? What lessons can I possibly learn from an author who lived centuries ago? Michel de #montaigne...391false460fullhttps://www.spreaker.com/episode/why-michel-de-montaigne-remains-relevant-today--71423832a0c066dc-4bbc-40ca-a8f8-48f9e3d530f0Fri, 17 Apr 2026 22:34:54 +0000John VespasianUntil recently, society used to hold old individuals in high regard. It was recognised that wisdom comes from experience, and that learning from other people’s mistakes is more practical than making our own. Michel de #montaigne (1533-1592) made it...343false459fullhttps://www.spreaker.com/episode/happiness-and-aristotle-s-theory-of-the-soul--7138555495573d96-999f-470f-b3e8-fab0ed5ab734Thu, 16 Apr 2026 22:15:27 +0000John VespasianThe process of philosophical development is similar to the process of learning to walk after you have suffered an injury. It takes lots of training for your muscles to work properly and in a coordinated manner. The learning process can prove tough,...902false458fullhttps://www.spreaker.com/episode/critics-of-aristotle-s-views-on-politics-and-governance--713855554ecca1ff-65e7-424d-84d7-8e434d7213f2Thu, 16 Apr 2026 21:58:59 +0000John Vespasian#aristotle ’s views on politics and #governance can be summed up in a few sentences: depending on the number of rulers (one, a few, everybody), political systems for the #commongood can be classified into monarchies, aristocracies, and polities. When...616false457fullhttps://www.spreaker.com/episode/what-seneca-taught-about-dealing-with-failure--713306287f9af4c4-e2d6-41ec-ac92-3b77087a6fbeTue, 14 Apr 2026 21:40:51 +0000John VespasianIn the next paragraphs, I am going to summarise the advice from #seneca about dealing with failure. He devoted a couple of decades to compiling his advice, not only from his personal experience, but also from other notable persons in the early Roman...452false456fullhttps://www.spreaker.com/episode/seneca-s-thoughts-on-revenge--713293812643aa85-c898-4a0f-a5a9-e9f7de0d32c6Tue, 14 Apr 2026 21:14:49 +0000John VespasianMost philosophers get it wrong about revenge, and #seneca was no exception. In his essays titled “On Anger” and “On Clemency,” he recommended to forget #injury and insult, and abandon the #idea of revenge. Seneca gave extensive #arguments against...417false455fullhttps://www.spreaker.com/episode/was-seneca-wrong-about-revenge--71329380002a69f3-dcb2-495c-9442-974a369ea726Tue, 14 Apr 2026 20:57:49 +0000John VespasianLet us beware of people who preach passivity because they might be trying to slow us down. If they have already taken advantage of the situation, they might be preaching resignation to prevent their victims from taking action. Seneca condemned...486false454fullhttps://www.spreaker.com/episode/seneca-on-dealing-with-betrayal--7132938339201fa6-97d0-4220-8410-f6f360a8e076Tue, 14 Apr 2026 20:40:49 +0000John Vespasian#forgiveness has become the universal recipe for betrayal, at least theoretically. Moral leaders tell their flock to forget what they have suffered, purify their hearts, and move on with their lives. In the early Roman Empire, #seneca was the most...499false453fullhttps://www.spreaker.com/episode/seneca-on-overcoming-envy-and-jealousy--713293825124910d-d78c-4489-8fa0-149acd0b9ea1Tue, 14 Apr 2026 20:37:53 +0000John VespasianEven the smartest, most enlightened humans are doomed to suffer from envy and jealousy. #seneca analysed the problem and came up with an imperfect solution. He spent considerable time reflecting about this matter, but his deficient logic prevented him...377false452fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-soul--71220997841b20e0-e42e-4b96-b4be-d0a2a4fbed97Thu, 09 Apr 2026 21:47:48 +0000John VespasianPeople frequently ask me what is the point of studying philosophy? My answer is always short. A few words suffice. The point of studying philosophy is learning to see. Once you get familiar with key #philosophical doctrines, such as those put forward...571false451fullhttps://www.spreaker.com/episode/the-two-keys-in-aristotle-s-views-on-politics-and-governance--71220998076c00a2-8c62-417f-b6fe-4d5860da5909Thu, 09 Apr 2026 21:33:14 +0000John VespasianIt is naive to believe that history advances only in a single direction. If that was the case, people wouldn’t repeat #mistakes made in the past. If that was the case, knowledge would grow with each generation and lessons would never be forgotten....446false450fullhttps://www.spreaker.com/episode/critique-of-aristotle-s-theory-of-justice--71220256af707ccb-b180-48ea-8fb6-0125b66349efThu, 09 Apr 2026 21:18:30 +0000John VespasianIf you contest a principle, it follows that you are contesting its consequences. If you disagree with Aristotle’s #metaphysics (the #principles of identity and causality), you’ll inevitably have to reject his theory of justice. According to Aristotle,...700false449fullhttps://www.spreaker.com/episode/opposition-to-schopenhauer-s-theory-of-knowledge--712202553c3d54a4-4c78-4993-97c1-7b52908db42fThu, 09 Apr 2026 21:02:42 +0000John VespasianWhen Arthur #schopenhauer (1788-1860) began to question mainstream philosophical ideas, he expected heavy #opposition and criticism. In this respect, he was not disappointed. Almost all twentieth-century thinkers have opposed Schopenhauer and his...436false448fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-philosophy-of-happiness--7122025875af3459-c70c-4f5b-9952-7be04e7a87d8Thu, 09 Apr 2026 20:47:34 +0000John VespasianWhile most nineteenth-century #philosophers focused their efforts on epistemology and social ethics, Arthur #schopenhauer (1788–1860) stands alone in his concern for individual well- being and happiness. He rejected the trend set by Kant, Fichte and...384false447fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-life--7122025958dafc05-2a08-4100-bab2-02e9d1feecadThu, 09 Apr 2026 20:28:15 +0000John VespasianI can summarise in one sentence the #philosophy of life put forward by Arthur #schopenhauer (1788–1860); my summary is the following: “Unless you make steady efforts to improve and protect yourself, chances are that bad luck will wipe you out.”...358false446fullhttps://www.spreaker.com/episode/philosophical-lessons-from-seneca-s-tragedies--71168572c5aa388c-80e4-449d-9faa-c8ad79442bb7Tue, 07 Apr 2026 22:13:22 +0000John VespasianEvery artwork entails magnification. It blows some aspects of reality out of proportion to underline their significance from the creator’s viewpoint. Other aspects are minimised, ignored, distorted or blurred. #seneca was a playwright before becoming...533false445fullhttps://www.spreaker.com/episode/seneca-and-the-art-of-patience--7116857184f6f38b-b521-40c0-8be4-afb7f45d1724Tue, 07 Apr 2026 21:59:04 +0000John Vespasian#patience and #endurance have become the archetypal #virtues of those who claim to be enlightened. When the situation gets from bad to worse, they are the first to recommend resignation, acceptance and passivity. #seneca is to blame for originating...511false444fullhttps://www.spreaker.com/episode/how-to-practise-seneca-s-art-of-patience--711685742576157c-8247-474b-b7e2-5bd6042d85ceTue, 07 Apr 2026 21:49:35 +0000John Vespasian#stoicism is often presented as a purely reactive philosophy. Its role is to toughen the soul for enduring setbacks, adversity, and eventually death; and its goal is the reduction of emotional pain, devoting little energy to solving the root problems....353false443fullhttps://www.spreaker.com/episode/seneca-on-overcoming-stress--71168573498ec07c-47cd-4ced-9e87-84001ad22563Tue, 07 Apr 2026 21:36:18 +0000John VespasianThe concept of #stress in our century is dramatically different from the concepts in prior centuries. People in the Middle Ages or in Ancient Rome wouldn’t have understood our concerns for issues such as noise pollution and work overload. Seneca wrote...416false442fullhttps://www.spreaker.com/episode/schopenhauer-and-existentialism--70943328c33a3a02-49e7-4cb4-8d0f-c8cc5a22734aFri, 27 Mar 2026 23:29:46 +0000John VespasianThe reasons why #philosophy books trace the inception of existentialism to Arthur #schopenhauer (1788–1860) are rather weak. Nonetheless, they have attained the status of mainstream opinion and deserve a robust refutation. I am going to address the...416false441fullhttps://www.spreaker.com/episode/schopenhauer-and-knowledge--7094224576e4b2f7-f37a-4ff0-8d86-6b957d359664Fri, 27 Mar 2026 23:15:59 +0000John VespasianThe question of how you know what you know is far from trivial. #epistemology is the branch of #philosophy dealing with this question. Arthur #schopenhauer (1788–1860) came up with a unique answer that has influenced later thinkers. In his early...382false440fullhttps://www.spreaker.com/episode/schopenhauer-on-happiness--709422461d4ff02e-d523-45e6-a63e-c3c2703d3db3Fri, 27 Mar 2026 23:04:50 +0000John VespasianThe life and works of Arthur #schopenhauer (1788-1860) are giving us crucial insights on how to achieve happiness. To this end, he devoted years to studying Western and Eastern thinkers and compiling their best recommendations. Then he put them into...403false439fullhttps://www.spreaker.com/episode/the-key-difference-between-schopenhauer-and-existentialism--709422488000b179-1c83-4478-93f3-1505149c03e9Fri, 27 Mar 2026 22:50:05 +0000John VespasianArthur #schopenhauer (1788-1860) would have been amused to see philosophers like Jean-Paul #sartre (1905-1980) theorise about #anxiety and personal authenticity. Sartre didn’t regard as self-evident that individuals are aware of their freedom and the...351false438fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-philosophy-of-life--70942247170a9ce7-6bc7-4e19-9b69-56193050f2ddFri, 27 Mar 2026 22:34:27 +0000John VespasianAlthough his lifestyle was unpretentious, modesty was not a characteristic of Arthur #schopenhauer (1788–1860). He did not hide that he regarded himself as a genius. He considered other philosophers, with few exceptions, as misguided fools. Why did...344false437fullhttps://www.spreaker.com/episode/refutation-of-schopenhauer-s-views-on-love-and-relationships--7094106760a599e2-475a-4234-a0cf-cc1e95283d54Fri, 27 Mar 2026 22:20:19 +0000John VespasianThe ideas of Arthur Schopenhauer (1788–1860) on love and relationships contain fundamental mistakes. Schopenhauer did not devote sufficient attention to these matters. As a result, his observations and conclusions leave a lot to be desired. His...385false432fullhttps://www.spreaker.com/episode/seneca-s-methods-for-overcoming-stress--70881936db981fb4-ffc8-48c9-a0dc-cf35a1118c19Wed, 25 Mar 2026 23:02:52 +0000John VespasianMore than two thousand years have passed since Seneca first defined his methods for overcoming anxiety, worry and other negative emotions. The context has changed, but his examples and recommendations remain valid. I am going to summarise those...465false435fullhttps://www.spreaker.com/episode/why-seneca-s-anti-stress-methods-still-work-today--70881938120a6f4a-1013-49c4-83a1-7598b354f997Wed, 25 Mar 2026 22:48:53 +0000John VespasianFor the most part, ancient techniques have become obsolete. We no longer use horses and triremes as our principal means of transportation. Neither do we build houses and roads according to the methods employed in Ancient Greece and Rome. However, we...340false434fullhttps://www.spreaker.com/episode/seneca-s-key-insight-for-overcoming-stress--708819393cd50766-ddcc-4562-b341-3c42da44bdf1Wed, 25 Mar 2026 22:35:52 +0000John VespasianI have often observed that insouciant people seldom suffer from worry. They go about their business without thinking long of the consequences, accept setbacks philosophically, and keep trudging ahead despite criticism and opposition. #seneca did not...487false433fullhttps://www.spreaker.com/episode/seneca-on-time-management--7088193525ca0947-e55d-4ecf-b762-3550fb34ba01Wed, 25 Mar 2026 22:23:28 +0000John VespasianWe tend to regard time management as a uniquely modern concept, but nothing could be further from the truth. The fact that our ancestors employed more primitive technology did not prevent them from pursuing personal effectiveness. #seneca was not an...366false432fullhttps://www.spreaker.com/episode/an-example-of-schopenhauer-s-philosophy-of-life--70840984d1d1d4c5-b855-46b2-b23a-840cb10a6ba9Mon, 23 Mar 2026 23:07:09 +0000John VespasianHistory provides excellent examples of the #philosophy put forward by Arthur #schopenhauer (1788–1860). I can point for instance to the life of #marcusaurelius (121-180 AD) who had favoured living in accordance with nature. Aurelius’ recipe for...375falsefullhttps://www.spreaker.com/episode/effectiveness-of-schopenhauer-s-philosophy-of-life--7084098660399fdd-f18f-4da7-9749-684a932fa963Mon, 23 Mar 2026 22:49:23 +0000John VespasianThe art of getting things done effectively and inexpensively underlies the philosophy of Arthur #schopenhauer (1788–1860). His theory of the will (“life force”) warns us against the lethal consequences of giving way to our instincts without looking at...399false430fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-love-and-relationships--7084099077e5c217-1130-4342-8da7-9cf595d9841aMon, 23 Mar 2026 22:36:57 +0000John VespasianArthur #schopenhauer (1788–1860) had unduly pessimistic, gloomy ideas on love and relationships. The study of his ideas in this respect serves an #educational purpose because it enables us to learn from Schopenhauer’s mistakes. Schopenhauer’s theory...359false429fullhttps://www.spreaker.com/episode/schopenhauer-and-freud-similarities-and-differences--70840360bf024043-22bb-4558-8a05-f290a180e86aMon, 23 Mar 2026 22:02:23 +0000John VespasianIn terms of chronology, Arthur #schopenhauer (1788–1860) preceded #sigmundfreud (1856–1939) by two generations. The worlds they inhabited were different, but Freud’s psychological #insights rest upon the #philosophy developed by Schopenhauer....377false428fullhttps://www.spreaker.com/episode/opponents-to-schopenhauer-s-views-on-psychology--70840361c786732d-ccd9-40cb-88a0-eafa70a8c4bfMon, 23 Mar 2026 21:36:13 +0000John VespasianIn contrast to the fragmentary prescriptions often given by psychologists, Arthur #schopenhauer (1788-1860) aimed at one comprehensive explanation for the world, including all living creatures. In his work “The world as will and representation”...350false427fullhttps://www.spreaker.com/episode/seneca-s-advice-on-time-management--7078990853246c4e-2002-4c1d-a5da-50f21a18b9bfFri, 20 Mar 2026 23:39:16 +0000John VespasianFrankly, I trust proven competent historical figures far more than I trust today’s gurus on self-development. Before adopting any advice, I want to see that it has worked for different people across the centuries. I want to see lots of evidence in...452false426fullhttps://www.spreaker.com/episode/seneca-s-errors-about-time-management--70789907c591b056-ce7a-4c71-8a2b-1fff475bda98Fri, 20 Mar 2026 23:24:48 +0000John VespasianDespite his remarkable philosophical and literary skills, the Roman author #seneca (4 BC-65 AD) made grievous mistakes in his approach to #timemanagement . I find it important to look at his mistakes because many people keep making those more than...419false425fullhttps://www.spreaker.com/episode/seneca-on-happiness--70789321d8ee47ac-84f1-4460-8ce9-d640249c64f6Fri, 20 Mar 2026 23:13:46 +0000John VespasianWhen it comes to happiness, I can summarise the ideas of #seneca (4 BC-65 AD) in a few words: On this subject, Seneca knew little, learned nothing, and could not care less. In fact, only his essay “On the Happy Life” revolves primarily around this...388false424fullhttps://www.spreaker.com/episode/seneca-s-best-advice-on-happiness--7078932267aa3a35-fb47-44ad-8cf1-b5fd489eb247Fri, 20 Mar 2026 23:02:02 +0000John VespasianAlthough #seneca (4 BC-65 AD) never developed a solidly integrated #philosophy of happiness, he did gain some insights that we can apply today. Those #insights are based on #commonsense and have been proven true by the experience of twenty one...382false423fullhttps://www.spreaker.com/episode/happiness-and-schopenhauer-s-philosophy-of-life--70729138d3781afd-fb42-4048-8ad4-a8e0ae72ef6dWed, 18 Mar 2026 23:36:39 +0000John VespasianArthur #schopenhauer (1788-1860) had no problem accepting that he was eccentric. In fact, he considered it a privilege to be categorised as an eccentric. He considered it a confirmation of the originality of his ideas. Schopenhauer’s key contribution...386false422fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-5-of-5-the-illustrious-years--7072845831ed8dae-b563-46d6-ab77-4e89316652f5Wed, 18 Mar 2026 23:20:23 +0000John VespasianIn the life of Arthur #schopenhauer (1788-1860), I’ve named the last two decades “the illustrious years.” During those two decades, Schopenhauer enjoyed the status of a minor celebrity in German-speaking territories. Schopenhauer published “The art of...381false421fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-4-of-5-the-years-of-disappointing-success--70728459167b6dce-6593-40ba-a606-da0e9ef34454Wed, 18 Mar 2026 23:08:17 +0000John VespasianEven for a genius like Arthur #schopenhauer (1788-1860), it’s far from self-evident to define success; the feeling of #achievement will wane fairly quickly if people are admiring you for reasons that have little to do with your life’s purpose....339false420fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-3-of-5-the-struggling-decade--70728460bd80a292-de2b-4d01-a189-a1fac49b2cffWed, 18 Mar 2026 22:55:57 +0000John VespasianThe struggling decade in the life of Arthur #schopenhauer (1788-1860) encompasses the period between 1817 and 1827, that is, the year he had devoted to writing “The world as will and representation” and the ensuing nine years. Schopenhauer had very...334false419fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-2-of-5-the-path-to-the-theory-of-the-will--707284623db75565-2685-42ee-b3c6-2e34ae000793Wed, 18 Mar 2026 22:43:49 +0000John VespasianI regard his university years in Berlin as crucial in shaping the extraordinary self-reliance of Arthur #schopenhauer (1788-1860). He had just turned sixteen when he transferred to the University of Berlin and immersed himself in the writings of...389false418fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-1-of-5-the-first-turning-point--7072846475f2d1a0-25d6-4239-a900-56d296cb3569Wed, 18 Mar 2026 22:30:54 +0000John VespasianI regard the biography of Arthur #schopenhauer (1788-1860) as worth studying because it provides a wonderful illustration of Schopenhauer’s ideas; he practised what he preached at each opportunity and published extensive notes about his thoughts....354false417fullhttps://www.spreaker.com/episode/seneca-on-living-without-regrets--706707152a44bc62-2c0d-44a5-ab08-80c645626fc5Mon, 16 Mar 2026 22:21:07 +0000John VespasianLiving without regret is a crucial element of happiness, but it is easier said than done. Seneca devoted many pages to this subject because he was aware of the difficulty. It’s far from self-evident to let go of past mistakes, #setbacks and defeats....424false416fullhttps://www.spreaker.com/episode/seneca-s-simple-formula-for-happiness--70670713eb1ec51d-2b6d-4121-8186-9110965cab3aMon, 16 Mar 2026 22:06:30 +0000John VespasianI have a simple way to assess the soundness of #philosophers and gurus. I just need to ask them one question: What is your formula for happiness? If they fail to give a convincing answer, I will immediately lose any interest in their doctrines....503false415fullhttps://www.spreaker.com/episode/seneca-on-the-meaning-of-life--7067071248cce222-5580-4a9a-a414-ba112bd87a4dMon, 16 Mar 2026 21:53:51 +0000John VespasianI find it unfortunate that most people will only inquire about the #meaningoflife when they are out of time. After making all sorts of mistakes and finding oneself in lethal danger, it doesn’t make a lot of difference whether you know the meaning of...437false414fullhttps://www.spreaker.com/episode/seneca-s-philosophy-of-tranquillity--7067071478b9e495-0fa6-4cf3-b888-1959e2e92dc0Mon, 16 Mar 2026 21:42:00 +0000John VespasianIt would be great if I could affirm that #seneca figured out the key to tranquillity. Unfortunately, this isn’t the case. He did deploy extensive efforts in this area, especially in his treatise “On the Tranquillity of the Mind,” but he failed to...396false413fullhttps://www.spreaker.com/episode/aristotle-s-key-ideas-on-flourishing-and-success--70630811ad14d510-8c7c-4c35-9383-f395dca0e276Sat, 14 Mar 2026 00:15:14 +0000John VespasianAristotle’s understanding of human #flourishing and success, as presented in the “Nicomachean Ethics” and the “Eudemian Ethics,” can be summarized in three principles; those three key ideas are common to Plato, #taoism and Confucianism. The first...474false412fullhttps://www.spreaker.com/episode/aristotle-s-views-on-success-compared-to-kant-s--70630810544fbe79-6c34-4bdb-9b13-47add7fed6a0Sat, 14 Mar 2026 00:02:39 +0000John VespasianThe largest successes and failures always start with a simple principle. I am referring to Aristotle’s principle of causality. If you understand it and adhere to it, you should do well in life. If you ignore its existence or fail to obey it, it will...316false411fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-mind-and-consciousness--706308147d9fc4f1-4b6a-43c8-bc0b-9f3ea90e1fd8Fri, 13 Mar 2026 23:49:42 +0000John Vespasian#aristotle (384-322 BC) outlined his #philosophy of mind and consciousness in his work “Metaphysics.” For the first time in history, he proposed a universal method for analysing reality in all its aspects: the cosmos, nature, and human beings. To...397false410fullhttps://www.spreaker.com/episode/the-three-principles-in-aristotle-s-philosophy-of-mind-and-consciousness--70630815d6a1af2d-d518-4167-837c-7c2e4a27a48aFri, 13 Mar 2026 23:37:43 +0000John VespasianTwenty-five centuries ago, #aristotle delineated a philosophy of mind and consciousness that has never been surpassed. His principles, outlined in his books “Categories,” “Metaphysics,” and “Physics,” have withstood the passage of time. His books were...517false409fullhttps://www.spreaker.com/episode/aristotle-s-key-insight-on-the-nature-of-reality-and-existence--706308138c8ba783-4eef-4b13-a44c-ac96456e12fbFri, 13 Mar 2026 23:26:01 +0000John VespasianThe books “Metaphysics” and “Nicomachean Ethics” were written or dictated by Aristotle around 330 BC. They condense his insight on the nature of reality and existence. The key idea in those works is the acknowledgement that #existence exists. That...268false408fullhttps://www.spreaker.com/episode/the-role-of-causality-in-aristotle-s-views-on-reality-and-existence--70630259844f13a3-b2bf-436f-85dd-d88826c551c9Fri, 13 Mar 2026 23:13:59 +0000John VespasianAs soon as #aristotle passed away in 322 BC, the enormous importance of his contributions got lost for most people. Only a superficial knowledge of his #philosophy remained such as the concepts of potentiality and actuality. To the detriment of...315false407fullhttps://www.spreaker.com/episode/seneca-s-specific-advice-on-tranquillity--706017927ad3fc65-15bd-46ee-a159-f845415fdb37Wed, 11 Mar 2026 23:27:39 +0000John VespasianAlthough imperfect, the #philosophy developed by #seneca concerning peace of mind is worth studying. It has been practised by thousands of people across the centuries, and still today, can prompt us to improve our lifestyle. Seneca believed that...361false406fullhttps://www.spreaker.com/episode/seneca-tranquillity-in-extreme-situations--706014289b646f3c-d70e-4402-ba69-5da01542f912Wed, 11 Mar 2026 23:16:10 +0000John Vespasian#philosophy becomes more convincing when it’s subjected to the test of extreme adversity. In order to gain wide acceptance, theoretical discussions need to be validated by experience, preferably on multiple occasions. #seneca came up with a compelling...415false405fullhttps://www.spreaker.com/episode/seneca-on-how-to-live-a-good-life--70601414a42c41b0-9b1e-4ba1-b854-d5d68cdd3ef5Wed, 11 Mar 2026 23:04:22 +0000John VespasianSince the mid-twentieth century, many philosophers are not employing the term “happiness” any more in their goal setting. They do no longer preach that happiness is the goal of human life because, I guess, they find it unattainable. Instead of...334false404fullhttps://www.spreaker.com/episode/seneca-myths-about-the-good-life--70601448c033ece7-afaf-4a11-a535-aa0168fe686aWed, 11 Mar 2026 22:53:15 +0000John VespasianIn the search for #happiness , it is as important to do the right thing as it is to avoid dire mistakes. #seneca put together a list of mistakes to avoid, and warned us against our natural tendency to look for shortcuts. When it comes to #virtue ,...453false403fullhttps://www.spreaker.com/episode/seneca-putting-the-good-life-into-practice--70558185f17041b5-ac03-4604-8988-06a7f666a6caMon, 09 Mar 2026 23:09:08 +0000John VespasianIn ancient Greece and Rome, philosophy was conceived as a practical science; the purposes of philosophical learning were clearly defined: success, joy and happiness. #aristotle (384-322 BC) wrote his “Eudemian Ethics” and “Nicomachean Ethics” with the...342false402fullhttps://www.spreaker.com/episode/seneca-on-dealing-with-criticism--70558186c0515adb-146a-4022-9132-80a9f6bfff39Mon, 09 Mar 2026 22:55:57 +0000John VespasianConflict is the one of main sources of preoccupations in life. Interpersonal conflicts tend to generate higher anxiety than natural disasters. Most people find daily quarrels with their spouses more nerve-wrecking than one-in-a-lifetime damages...370false401fullhttps://www.spreaker.com/episode/seneca-effectiveness-in-the-face-of-criticism--705581885fdff286-b547-41c7-8539-17248021eec9Mon, 09 Mar 2026 22:42:16 +0000John VespasianIt is easy to dispense advice in retrospect and tell people what they should have done. It is far more difficult to make the right decisions in real time, while being bitterly criticised and publicly attacked. Psychological pressure is hard to resist,...465false400fullhttps://www.spreaker.com/episode/philosophical-lessons-from-seneca-s-life-part-4--7055707978ab272b-05ed-4ae1-9e93-ce087d6f9fe0Mon, 09 Mar 2026 22:19:46 +0000John VespasianWhen a philosopher spends his life telling others what to do, it’s fair to ask if his own life has been a success. In the case of Seneca, the fact that he committed suicide at sixty-nine makes it hard to categorize his life as success. Emperor Nero...333false399fullhttps://www.spreaker.com/episode/philosophical-lessons-from-seneca-s-life-part-3--70557078dc7e2541-12ff-4d0d-8571-9ef9a7a9ca9cMon, 09 Mar 2026 22:07:54 +0000John VespasianIt frequently happens that individuals will criticise someone else’s mistakes more readily than they will admit their own. We all find our own psychological defences hard to overcome and #seneca was the paramount example. When he became tutor to Nero,...353false398fullhttps://www.spreaker.com/episode/philosophical-lessons-from-seneca-s-life-part-2--704946735547055d-9894-4012-8e5b-34930b7f94c6Thu, 05 Mar 2026 22:55:29 +0000John VespasianDue to the edict issued by Emperor Claudius, #seneca spent eight years in exile in Corsica. His property, family and friends had remained in Rome. Since the imperial edict had not specified the length of the exile, Seneca believed that he would have...341false397fullhttps://www.spreaker.com/episode/philosophical-lessons-from-seneca-s-life-part-1--70494674ed5defb5-5503-454e-bd8f-9883d876e07bThu, 05 Mar 2026 22:37:55 +0000John VespasianWhen analysing the insights of great philosophers, I love to look at their biographies and see the practical implications. Do their biographies reflect the benefits of their insights? Did their choices prove particularly perceptive and clever? #seneca...359false396fullhttps://www.spreaker.com/episode/how-to-use-seneca-s-philosophy-today--704934381d660b2e-6f09-4704-a483-3869765a4b51Thu, 05 Mar 2026 22:20:49 +0000John VespasianPhilosophy is either perennial or false because it is based on the principles underlying the universe and human nature. Great thinkers such as #aristotle (384-322 BC) identified and codified those principles. When we affirm that Aristotle’s...399false395fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-life-compared-with-taoism--70349827Arthur #schopenhauer (1788–1860) was deeply familiar with Eastern philosophy, in particular #buddhism and #hinduism . He held in high regard the Eastern approach to stress reduction by reducing one’s emotional engagement. In Schopenhauer’s books, you won’t find a call for “nirvana” and other Eastern philosophical concepts. Nonetheless, he put forward recommendations that are similar to “nirvana.” There’s no doubt that Schopenhauer deployed great efforts to draw the best ideas from Buddhism and Hinduism, and turned them into practical advice. In contrast to Buddhism and Hinduism, Schopenhauer didn’t recommend the suppression of desires. He came up with mild, soft advice that everybody can implement without giving up all his dreams and daily comforts. Schopenhauer presented his advice primarily in “The world as will and representation” (1818) and in his essay collection “Parerga and Paralipomena” (1851). Amongst other strategies, he favoured self-awareness, #prudence and foresight, keeping a margin of safety, self-reliance and risk diversification. In this context, we must ask why he focused on Buddhism and Hinduism instead of #taoism . What made him prefer the ideas from Indian philosophers to those developed by Chinese Taoists? The answer to this question is crucial to understanding what Schopenhauer stood for. His theory of the will (“life force”) is telling us that the will is driving the thoughts and actions of all living creatures, but that the will is not omnipotent. In “The world as will and representation,” Schopenhauer is describing in detail the dire influence of the will, but he is also offering hope. Human beings can adopt protective measures to stay rational and minimise the distortions caused by the will. His theory of the will contemplates a narrow width in which humans can adopt countermeasures. People are not defenceless puppets driven by the all-powerful will. That’s the essential message from the books written by Schopenhauer: despite all constraints, you can still influence events and increase your happiness. Here is the link to the original article: https://johnvespasian.com/schopenhauers-philosophy-of-life-compared-with-taoism/
]]>d6d6e5ae-a202-4b87-a9cd-052bb0382b68Fri, 27 Feb 2026 22:20:59 +0000John Vespasian Arthur #schopenhauer (1788–1860) was deeply familiar with Eastern philosophy, in particular #buddhism and #hinduism . He held in high regard the Eastern approach to stress reduction by reducing one’s emotional engagement. In Schopenhauer’s books, you...Arthur #schopenhauer (1788–1860) was deeply familiar with Eastern philosophy, in particular #buddhism and #hinduism . He held in high regard the Eastern approach to stress reduction by reducing one’s emotional engagement. In Schopenhauer’s books, you won’t find a call for “nirvana” and other Eastern philosophical concepts. Nonetheless, he put forward recommendations that are similar to “nirvana.” There’s no doubt that Schopenhauer deployed great efforts to draw the best ideas from Buddhism and Hinduism, and turned them into practical advice. In contrast to Buddhism and Hinduism, Schopenhauer didn’t recommend the suppression of desires. He came up with mild, soft advice that everybody can implement without giving up all his dreams and daily comforts. Schopenhauer presented his advice primarily in “The world as will and representation” (1818) and in his essay collection “Parerga and Paralipomena” (1851). Amongst other strategies, he favoured self-awareness, #prudence and foresight, keeping a margin of safety, self-reliance and risk diversification. In this context, we must ask why he focused on Buddhism and Hinduism instead of #taoism . What made him prefer the ideas from Indian philosophers to those developed by Chinese Taoists? The answer to this question is crucial to understanding what Schopenhauer stood for. His theory of the will (“life force”) is telling us that the will is driving the thoughts and actions of all living creatures, but that the will is not omnipotent. In “The world as will and representation,” Schopenhauer is describing in detail the dire influence of the will, but he is also offering hope. Human beings can adopt protective measures to stay rational and minimise the distortions caused by the will. His theory of the will contemplates a narrow width in which humans can adopt countermeasures. People are not defenceless puppets driven by the all-powerful will. That’s the essential message from the books written by Schopenhauer: despite all constraints, you can still influence events and increase your happiness. Here is the link to the original article: https://johnvespasian.com/schopenhauers-philosophy-of-life-compared-with-taoism/
]]>418false394fullhttps://www.spreaker.com/episode/idealism-in-schopenhauer-s-views-on-love-and-relationships--70349826bc0d70c2-c049-4d34-bd86-4a0b264e8a71Fri, 27 Feb 2026 22:02:25 +0000John VespasianIn his works, Arthur #schopenhauer (1788–1860) pointed out that #love #relationships often fail because people will initially idealise their beloved, and experience disappointment when they realise that their expectations do not match reality....375false393fullhttps://www.spreaker.com/episode/schopenhauer-s-influence-on-freud--70349828d9fb76fa-0a94-4e5a-bda8-0183624f1a9fFri, 27 Feb 2026 21:43:15 +0000John VespasianSigmund #freud (1856–1939) did not acknowledge at every opportunity an intellectual debt towards Arthur #schopenhauer (1788–1860) because he claimed to have created the theory of the #unconscious or theory of #instincts as a driving force of human...439false392fullhttps://www.spreaker.com/episode/schopenhauer-on-ethics--70285694bd03947c-722e-440e-b888-cb02714054aeWed, 25 Feb 2026 23:06:56 +0000John VespasianThe ethics system proposed by Arthur #schopenhauer (1788-1860) is similar to Ancient #stoicism in some aspects, but offers more complex explanations on the workings of nature, society, and human motivation. Schopenhauer theorised that life is...364false391fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-self--702856965a2fd1a8-99b9-4b89-9b06-6d25793901dcWed, 25 Feb 2026 22:52:49 +0000John VespasianWhat are the characteristics of the #philosophy of the self developed by Arthur #schopenhauer (1788-1860)? Which are the differences between his ideas and those of other philosophers? Schopenhauer outlined his philosophy in “The world as will and...487false390fullhttps://www.spreaker.com/episode/opposition-to-schopenhauer-s-philosophy-of-education--70285695268e6fe9-831b-4f21-953c-bb0f34c858beWed, 25 Feb 2026 22:41:36 +0000John VespasianThere is fierce opposition to the #philosophy of #education put forward by Arthur #schopenhauer (1788-1860). The opposition goes beyond little details. It’s essential, fundamental, ferocious, and relentless. Schopenhauer created his own antagonists...420false389fullhttps://www.spreaker.com/episode/key-seneca-s-insights-to-implement-today--702428178ba8a340-9251-4a72-8d59-c23ff3e5e5adMon, 23 Feb 2026 22:54:57 +0000John VespasianStoicism tends to make a deeper impression on individuals who enjoy solitude, or at least, who don’t dislike it. The reason is not difficult to fathom. Solitude begets #thoughtfulness , which then begets a drive for #selfimprovement . Seneca was...366false388fullhttps://www.spreaker.com/episode/seneca-s-warning-against-stoicism--702428183c73594b-f0f0-4707-9550-dfae6a0d0cccMon, 23 Feb 2026 22:42:15 +0000John VespasianPhilosophers are all too eager to speak about the benefits of their #ideals , but will seldom mention the drawbacks. I’m afraid that it is up to the readers to figure out the problems and adopt countermeasures. Seneca came up with essential insights...456false387fullhttps://www.spreaker.com/episode/seneca-on-resilience--7024281987fd95e3-28e1-4343-b9b4-410dcd760a8eMon, 23 Feb 2026 22:29:19 +0000John VespasianIn history, #stoicism was the first #philosophy that regarded #resilience as a crucial virtue. Every Stoic principle rests on the assumption that resilience delivers important benefits. Why did Stoic philosophers place resilience at the centre of...446false386fullhttps://www.spreaker.com/episode/what-seneca-got-wrong-about-resilience--7024233730f8cfc2-68a3-46c7-9e5a-ce583be760b4Mon, 23 Feb 2026 22:14:54 +0000John VespasianI am sceptical of remedies that cure all types of sickness; and when it comes to #philosophy , I’m sceptical of prescriptions that can assuage profound suffering. In the case of #seneca , #resilience was the universal prescription. What did Seneca get...377false385fullhttps://www.spreaker.com/episode/aristotle-s-views-on-ethics-virtue-and-happiness--70164598db5879ba-cb31-4567-8822-3e0b5811354dThu, 19 Feb 2026 23:00:40 +0000John Vespasian#aristotle (384-322 BC) believed that #ethics have a clear, definite purpose. He defined ethics as the science of achieving eudaimonia, which means “a happy, thriving, flourishing life.” He argued that human beings can only achieve #happiness by...790false384fullhttps://www.spreaker.com/episode/aristotle-s-pursuit-of-knowledge-and-truth--7016458758c11d75-4dd9-45f4-882d-7173d9f42dd3Thu, 19 Feb 2026 22:49:11 +0000John VespasianYou can learn a lot from reading #philosophy books, but you will acquire practical wisdom much faster by studying the life of philosophers. By looking at what they actually did, you will draw more accurate conclusions than by looking at what they...519false383fullhttps://www.spreaker.com/episode/aristotle-s-views-on-politics-and-governance--70164594923acb5d-03b2-4f61-b3a7-9f8d3cb97cabThu, 19 Feb 2026 22:37:07 +0000John Vespasian#aristotle presented his political #philosophy in his works “Politics” and “Nicomachean Ethics.” He believed that #humans are political by nature. By “political,” he meant that humans prefer living in #communities to enhance the enjoyment of life. In...595false382fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-justice--70162488516dc531-83d8-43f2-b961-621dcdc59de2Thu, 19 Feb 2026 22:23:03 +0000John Vespasian#aristotle presented his theory of #justice in “Nicomachean Ethics.” He distinguished between two types of justice. On the one hand, distributive justice, and on the other hand, reparation or rectification justice. Distributive justice deals with the...414false381fullhttps://www.spreaker.com/episode/aristotle-s-views-on-natural-philosophy--70162490b687428c-74c0-4838-928e-f8b05daea5e4Thu, 19 Feb 2026 22:09:49 +0000John VespasianAristotle’s views on the natural world established the basis of scientific thought and civilisation. Aristotle’s #philosophy is relying on experience, observation, and logical reasoning. His approach to natural philosophy consists of studying the...521false380fullhttps://www.spreaker.com/episode/aristotle-s-concept-of-teleology--70162489100de9d6-b40d-4eaa-b38a-d5151d14faafThu, 19 Feb 2026 21:56:22 +0000John VespasianYou can accurately predict a person’s future if you know his goals and the intensity of his #motivation . #aristotle , one of the three most influential philosophers in history, introduced the concept of teleology , a framework that examines the...1089false379fullhttps://www.spreaker.com/episode/schopenhauer-on-psychology--70139812b0a8031d-3066-4f6d-9ccf-9130a101d4a4Wed, 18 Feb 2026 22:23:42 +0000John VespasianArthur #schopenhauer (1788-1860) did not believe that real-life #problems can be solved through psychological tricks. The purpose of #philosophy is to understand the world, so that one can take real action to solve real problems. Although Schopenhauer...342false378fullhttps://www.spreaker.com/episode/how-to-think-like-seneca--701203620380f511-e81d-4e88-a90b-b5c85aace253Tue, 17 Feb 2026 23:08:09 +0000John VespasianWe could substantially increase our #performance if we learn to think like the greatest philosophers in history, but is it really possible? I consider it feasible to the extent that one is familiar with the corresponding #ideas and those are...414false377fullhttps://www.spreaker.com/episode/the-risks-of-thinking-like-seneca--7012036505bf7029-9d82-4aac-a5e2-b50f97c20659Tue, 17 Feb 2026 22:56:32 +0000John VespasianBefore praising the advantages of a #philosophy , we should devote equal efforts to assessing its disadvantages. Few people enjoy looking at the #risks of projects because the outcome can prove depressing, but rational decision making requires us to...402false376fullhttps://www.spreaker.com/episode/seneca-s-essays-on-life--70120366a7aeaa64-0ad3-4a2a-8c5f-02e7c29be5b0Tue, 17 Feb 2026 22:37:23 +0000John VespasianThe accuracy of a #philosophy does not depend on the length of the examples and explanations. Nonetheless, it does not hurt if the philosopher recounts anecdotes from #history , literature and his own life, and complements them with well-structured...483false375fullhttps://www.spreaker.com/episode/understanding-seneca-s-philosophy--70120364ae187bab-e840-4403-8515-2296ee8b57f4Tue, 17 Feb 2026 22:24:38 +0000John VespasianFor modern readers, #stoicism is hard to understand because our century is vastly different from the early Roman Empire. It is easy for us to read the writings of Seneca, but his words do not make any sense in the present context. What has changed so...427false374fullhttps://www.spreaker.com/episode/aristotle-s-perspective-on-the-purpose-of-human-life--69828077878f0d1c-d809-42ef-84fc-1f76fcb4d959Thu, 05 Feb 2026 22:58:57 +0000John VespasianIf you wonder why so many people seem completely lost, unable to make good decisions, the answer is straightforward: They have no purpose in life. They have no goals, no #vision of what they want to achieve. They are going nowhere in particular and do...581false373fullhttps://www.spreaker.com/episode/key-ideas-in-aristotle-s-concepts-of-potentiality-and-actuality--69828076b2171d80-0911-4789-af10-a96a96bc5c70Thu, 05 Feb 2026 22:42:14 +0000John VespasianThe concepts of potentiality and actuality occupy the central position in Aristotle’s #metaphysics . They supply an invaluable intellectual tool to assess people and events for what they are, and for what they could become. They prompt you to assess...475false372fullhttps://www.spreaker.com/episode/happiness-and-aristotle-s-views-on-the-nature-of-reality-and-existence--69828079c5b55355-a292-4ea1-8ce3-a18d3485f3c5Thu, 05 Feb 2026 22:26:33 +0000John VespasianI’m always amused when people talk about #philosophy with disdain, arguing that “it is a waste of time because it lacks any practical application.” This opinion, which is as widespread today as it was during Aristotle’s life (384-322 BC), is...308false371fullhttps://www.spreaker.com/episode/the-failed-crusade-against-aristotle-s-philosophy-of-logic--69825687e391ac1b-f833-44f5-8457-79995d056f44Thu, 05 Feb 2026 22:09:16 +0000John VespasianThe philosophical innovations brought forth by #aristotle (384-322 BC) are momentous, truly revolutionary, especially in the field of logic. His identification of a precise method (which he called #syllogism ) to reach accurate conclusions allowed,...358false370fullhttps://www.spreaker.com/episode/misunderstandings-about-seneca-s-ideas--6965547639942408-a2e9-418d-b4e0-c05a65a7b9c4Wed, 28 Jan 2026 23:16:46 +0000John VespasianIt is not a coincidence that historians and philosophers have spread large misunderstandings of #stoicism , especially of the ideas presented by Seneca in his writings. They did so, not to destroy Seneca’s reputation, but to push their own doctrines...697false369fullhttps://www.spreaker.com/episode/seneca-on-the-fear-of-death--696554753d0c6900-cec6-4e4b-b794-585eb53f2f05Wed, 28 Jan 2026 23:01:31 +0000John VespasianHistorians have greatly exaggerated the importance of the Stoic insights on the fear of death. Seneca wrote about #death in his essays and in the Letters to Lucilius, but did little more than rehashing the views of earlier philosophers. I can...479false368fullhttps://www.spreaker.com/episode/seneca-s-principles-for-thriving-in-life--696554777eb5d563-02f6-444f-9325-cafca1ce0ffaWed, 28 Jan 2026 22:44:04 +0000John VespasianLarge numbers of philosophers have preached ideals that do not have anything to do with real life. When I read their works, I can only wonder if they spent one minute reflecting on work, success, prosperity or #happiness . #seneca exemplifies the...610false367fullhttps://www.spreaker.com/episode/seneca-s-thoughts-on-self-reliance--6965547865fbb9ed-0b64-457c-919a-10e30c69c576Wed, 28 Jan 2026 22:31:47 +0000John VespasianIn history, the concept of #selfreliance developed in parallel to the concept of #individuality . In the absence of autonomy, we cannot speak of self-reliance. In the absence of personal assets, there is no room for deploying them effectively. The...711false366fullhttps://www.spreaker.com/episode/seneca-s-letters-from-a-stoic-explained--6965477193facb07-7dbf-4318-97b3-4c9f363a4287Wed, 28 Jan 2026 22:16:18 +0000John VespasianAmongst all Stoic philosophers, Seneca has attained the widest reach and popularity. The reason is not hard to figure out. He simply wrote more and better than all others put together. #seneca devoted more than two decades of his life to writing. At...477false365fullhttps://www.spreaker.com/episode/accuracy-in-aristotle-s-philosophy-of-logic--695529595c31ef19-83b8-48d1-a680-08a69363f399Thu, 22 Jan 2026 23:17:09 +0000John VespasianIt is not an exaggeration to say that #aristotle (384-322 BC) made modern civilisation possible. He invented formal #logic at a time where most of humanity could neither read nor write. If it wasn’t for Aristotle’s contribution to #philosophy , we...270false364fullhttps://www.spreaker.com/episode/the-superiority-of-aristotle-s-teachings-on-logic-and-reasoning--69552960689848b5-4671-4e1d-810d-fd25351b6dffThu, 22 Jan 2026 23:03:41 +0000John VespasianIf your #logic is slightly wrong, even one per cent wrong, you will end up completely lost fairly soon. Over time, your errors will compound and the consequences will eventually wipe you out. No one can escape the deleterious effects of faulty logic....452false363fullhttps://www.spreaker.com/episode/morality-in-aristotle-s-teachings-on-logic-and-reasoning--69552962a22b00df-6d3b-42bf-a5d5-5d7f61ac2440Thu, 22 Jan 2026 22:52:11 +0000John VespasianThe choice of a method in #logic determines all other choices in your life. It determines the scope and depth of your thinking, your concept of #happiness , your drive and your steadfastness. In contrast to other systems of logic, the one delineated...336false362fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-thoughts-on-human-nature--69552961e980d06b-7e7f-440d-8969-c1242b92c0a8Thu, 22 Jan 2026 22:41:08 +0000John VespasianThe #optimism found in Aristotle’s view of human nature has been rarely shared by other philosophers. While #aristotle (384-422 BC) regarded humans as rational captains of their destiny, most thinkers in history have considered humans as deficient...458false361fullhttps://www.spreaker.com/episode/seneca-on-the-best-use-of-time--695261422c43d61c-7a51-4014-8516-1a62bc33df31Tue, 20 Jan 2026 23:36:58 +0000John VespasianI love ancient #timemanagement techniques because they do not rely on technology. They revolve around human nature and the concentration of one’s efforts; and their advice can be put into practice right away. In his Letters to Lucilius, #seneca made...453false360fullhttps://www.spreaker.com/episode/how-seneca-viewed-time--6952614350728385-ff97-4e21-98b5-af909fffcbe3Tue, 20 Jan 2026 23:25:24 +0000John VespasianIn contrast to modern philosophers, Seneca did not give a great importance to time. Like other Stoic thinkers, he did not fundamentally care whether his life was long or short. Seneca’s view of time is worth studying because it helps us understand key...362false359fullhttps://www.spreaker.com/episode/seneca-on-avoiding-distractions--69525711195897c6-e6f3-4194-aa48-80e95ad55243Tue, 20 Jan 2026 23:14:50 +0000John VespasianWhen we talk about avoiding #distractions , we are assuming that we have clear goals and plans to achieve them. If we keep pursuing those goals assiduously, we are on the right track, but if we get sidetracked, it is because we are getting distracted....362false358fullhttps://www.spreaker.com/episode/seneca-s-formula-for-avoiding-distractions--6952571069c1c0d1-3f1b-4d3a-858a-7cb04d0d74cbTue, 20 Jan 2026 23:01:05 +0000John VespasianWe could save an enormous amount of time if we figured out how to remain focused on our goals. Even for #motivated people, it is difficult to keep going day after day without getting sidetracked. #seneca came up with a powerful formula for avoiding...402false357fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-solitude--6946201713c5f00a-008f-4226-b22b-2eb05babd239Thu, 15 Jan 2026 23:30:06 +0000John VespasianIt is not exaggerated to affirm that #solitude enabled Arthur Schopenhauer (1788-1860) to become a great philosopher. It took him forty thousand hours of quietness to sharpen his powers of observation, and another forty thousand to make sense of what...340false356fullhttps://www.spreaker.com/episode/schopenhauer-s-key-ideas-on-ethics--694615007c5d7579-3cf1-4f85-b51e-b069e3a2ead7Thu, 15 Jan 2026 23:17:07 +0000John VespasianI am going to summarise the moral #philosophy put forward by Arthur Schopenhauer (1788-1860) in seven key ideas. The presentation of those key ideas will identify, when relevant, the difference between Schopenhauer and other philosophers....473false355fullhttps://www.spreaker.com/episode/schopenhauer-and-buddhism--69461499c90e246a-5d2f-4136-986b-75b84fcdabc0Thu, 15 Jan 2026 23:07:10 +0000John VespasianIn the field of ethics, Arthur Schopenhauer (1788-1860) was influenced by Buddhist thought. In particular, #schopenhauer held in high regard the Buddhist concern for suffering, placing empathy and #compassion at the centre of his ethical system....408false354fullhttps://www.spreaker.com/episode/differences-between-schopenhauer-and-buddhism--6946150391ff486c-06bb-4407-9783-81139ceae133Thu, 15 Jan 2026 22:55:27 +0000John VespasianThe #philosophy developed by Arthur #schopenhauer (1788-1860) takes some ethical ideas from Buddhism, but those don’t affect the theory of the will (“life force”), which constitutes the essence of Schopenhauer’s work. #buddhism was created by Buddha...362false353fullhttps://www.spreaker.com/episode/schopenhauer-and-indian-philosophy--69461502a4142995-d90d-4287-9198-96a95a0995b3Thu, 15 Jan 2026 22:41:15 +0000John VespasianThe influence of Indian religion on Arthur Schopenhauer (1788-1960) falls within a growing interest of Western thinkers in Eastern culture. In the field of art, such a tendency has been named “Orientalism” and is observable particularly amongst French...426false352fullhttps://www.spreaker.com/episode/seneca-s-thoughts-on-mental-strength--69429654d4b2ac6c-86c5-4af1-921f-4c1215f910b6Tue, 13 Jan 2026 23:19:28 +0000John VespasianStoicism is the only philosophy that aims at increasing one’s mental strength. Its founders, #Zeno of Citium (334-262 BC) and Cleanthes (330-230 BC) devoted more efforts to avoiding emotional misery than to achieving success and happiness. Seneca...389false351fullhttps://www.spreaker.com/episode/seneca-s-misconceptions-about-mental-strength--694296571cfea96e-2199-4567-a268-6db82b3f68a9Tue, 13 Jan 2026 23:05:26 +0000John VespasianIt’s useless to be strong in situations where strength plays no meaningful role. Will mental strength alone help you achieve your business, professional and social #goals? Will it render you healthier and happier? I very much doubt it. #Seneca viewed...394false350fullhttps://www.spreaker.com/episode/seneca-s-reflections-on-personal-growth--69429656c832ff03-cbf8-425e-a1c4-04cd5c525a8bTue, 13 Jan 2026 22:51:55 +0000John VespasianHow can we grow in #effectiveness and happiness? Is there a proven method we can use to improve our station in life? Can we rely on advice given by philosophers in previous centuries? #Seneca was already aware of those questions when he wrote his...454false349fullhttps://www.spreaker.com/episode/seneca-on-effectiveness--69429659adb411e8-1abd-4763-9b95-c129e6997a9bTue, 13 Jan 2026 22:39:15 +0000John VespasianIn history, few philosophers have proven qualified to speak about effectiveness. They were disqualified by their economic, professional and social failure, or by their sheer ignorance of practical matters. #Seneca belongs to the opposite category. He...358false348fullhttps://www.spreaker.com/episode/critique-of-aristotle-s-thoughts-on-human-nature--693640296006be00-576b-4d38-8fb9-b2128559fabcThu, 08 Jan 2026 23:24:22 +0000John VespasianMany philosophers have attacked Aristotle’s conception of human beings as rational and self-directed, capable of setting goals and making plans to achieve them, and driven to achieve happiness. Aristotle (384-322 BC) presented his thoughts on human...446false347fullhttps://www.spreaker.com/episode/cultural-impact-of-aristotle-s-philosophy-of-logic--693635036a606e39-0627-4203-a656-9836918c93d6Thu, 08 Jan 2026 23:14:38 +0000John VespasianThe cultural impact of Aristotle’s philosophy of logic begins with Thomas Aquinas (1225–1274), who undertook to couple Christian theology to Aristotelian philosophy. The combination is far from self-evident and Aquinas did it only by twisting the...301false346fullhttps://www.spreaker.com/episode/critique-of-aristotle-s-theory-of-the-prime-mover--69363505c4f45e02-769b-42d7-a6be-c03396155abeThu, 08 Jan 2026 23:01:27 +0000John VespasianIn life, it is wise to correct errors swiftly because otherwise they will grow and grow. The longer you wait, the worse it will get. The more lies you tell yourself, the higher the barriers to recovery. Eventually, you’ll reach the point where...315false345fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-theory-of-virtue-and-character-development--693635048838d008-5335-4813-a83e-b7f3ad6ce222Thu, 08 Jan 2026 22:45:41 +0000John VespasianThe sound principles established by Aristotle (384-322 BC) in the field of ethics were quickly abandoned. His philosophy of virtue and character development gathered a vast number of enemies precisely because it is fair and realistic. Too many people...524false344fullhttps://www.spreaker.com/episode/putting-aristotle-s-theory-of-virtue-and-character-development-into-practice--693635078c4b0f51-943f-4f3b-afd2-a50dd2d532d4Thu, 08 Jan 2026 22:33:40 +0000John VespasianVarious thinkers have tried to put rational systems of virtues and character development into practice. Their attempts have attained success to the extent that they are aligned with the ideas presented by Aristotle (384-322 BC) in his “Eudemian...408false343fullhttps://www.spreaker.com/episode/seneca-effectiveness-leads-to-happiness--6933030907e39516-987d-4966-b181-45a6a0d2332bTue, 06 Jan 2026 23:15:19 +0000John VespasianI have never been impressed by individuals who preach effectiveness, productivity and efficiency for the sake of it. They devote their efforts to finding faster ways of getting from A to B, without explaining why we should want to get to B in the...391false342fullhttps://www.spreaker.com/episode/seneca-s-ideas-on-the-nature-of-fate--693303088ebee6cc-bccf-49df-8a0f-8f73e083ff32Tue, 06 Jan 2026 23:14:58 +0000John VespasianThe concept of determinism was unknown to ancient Greek and Roman philosophers because they regarded the universe as a combination of forces. Gods could influence our lives, but we can request the succour of other divinities. Our future is not written...418false341fullhttps://www.spreaker.com/episode/seneca-on-how-to-stop-worrying--69330311f88b26a9-48bf-4080-921a-f0cbe844d916Tue, 06 Jan 2026 22:51:46 +0000John VespasianWorry is the quintessential wasteful emotion. It doesn’t help improve our life, but consumes large amounts of energy. The more we worry, the less time we have available for productive, constructive action. Seneca had endured worry and anxiety in his...360false340fullhttps://www.spreaker.com/episode/putting-seneca-s-anti-worry-recipe-into-practice--6933031247745583-c45b-471a-8bc6-be4cb128f283Tue, 06 Jan 2026 22:38:44 +0000John VespasianI can understand those who doubt the applicability of Stoic philosophy to today’s problems. Seneca lived a long time ago. How could he possibly foresee the problems we are facing today? Indeed, Seneca’s preoccupations did not resemble ours, but we...390false339fullhttps://www.spreaker.com/episode/putting-seneca-s-anti-worry-recipe-into-practice--69281362e9aff712-69d4-4f16-871d-9ce7f7fb360bFri, 02 Jan 2026 17:23:08 +0000John VespasianI can understand those who doubt the applicability of Stoic philosophy to today’s problems. Seneca lived a long time ago. How could he possibly foresee the problems we are facing today? Indeed, Seneca’s preoccupations did not resemble ours, but we...385false339fullhttps://www.spreaker.com/episode/seneca-s-formula-for-achieving-tranquillity--6928136347021995-f9b3-45b5-a289-38a483b78a96Fri, 02 Jan 2026 17:15:30 +0000John VespasianThe solution to worry must begin by understanding its cause and how it builds over time. Seneca grasped the nature of preoccupations better than most philosophers in history, but his recommendations need to be adapted to our century. Seneca attributed...461false338fullhttps://www.spreaker.com/episode/seneca-s-advice-on-setbacks--69281364f567baa4-0b57-4b3d-91c0-bc81b9067bacFri, 02 Jan 2026 17:07:13 +0000John VespasianIn history, few philosophers have come with workable, solid advice about dealing with setbacks. Socrates (470-399 BC), Plato (427-347 BC) and Aristotle (384-322 BC) had given little thought to this matter, concentrating their efforts on logic and...609false337fullhttps://www.spreaker.com/episode/seneca-s-advice-on-dealing-with-uncertainty--6928136565301d83-f4c2-4fe6-bb88-1b9531146f1aFri, 02 Jan 2026 16:59:44 +0000John VespasianMost philosophical doctrines are worthless for dealing with uncertainty. They fail to recognise emerging threats and, when people wake up, it’s too late to do anything. If we want to have a successful, happy life, we need to know what to do exactly in...490false336fullhttps://www.spreaker.com/episode/seneca-s-mistake-in-the-pursuit-of-wisdom--69281367ce4fd6ba-8789-4ba3-864a-5e6241dbf948Fri, 02 Jan 2026 16:52:22 +0000John VespasianSeneca laboured intensively in the pursuit of wisdom. He devoted four decades of his life to reflecting and writing about philosophy. I would not question his dedication, but I cannot ignore the rather poor results he achieved. The fact that he ended...445false335fullhttps://www.spreaker.com/episode/seneca-s-advice-on-making-good-decisions--69281366b9e8c0ea-a3b7-47ac-b606-b8badfb715f6Fri, 02 Jan 2026 16:45:20 +0000John VespasianThe best advice provided by Seneca concerns the method for making decisions. His recommendations are condensing decades of philosophical reflection, and a profound knowledge of Ancient Greek and Roman history. Seneca’s advice is straightforward: Keep...521false334fullhttps://www.spreaker.com/episode/seneca-on-handling-pessimism--6912649237fd3ef1-80b4-4881-8e86-11c9d77720cfThu, 18 Dec 2025 23:12:17 +0000John VespasianAmongst all insights gained by Seneca, his recipe for handling pessimism is particularly remarkable. I find it perennial in its validity and universal in its applications. Few philosophers have analysed this issue as profoundly as Seneca, and even...515false333fullhttps://www.spreaker.com/episode/seneca-on-overcoming-doubts-and-fears--6912649493e40e9a-9669-4e52-b7da-d7c33e372e3dThu, 18 Dec 2025 23:01:11 +0000John VespasianI pity those who ignore the lessons from antique thinkers because they are leaving remarkable wisdom on the table. It is a sign of deep ignorance to categorise Socrates (470-399 BC), Plato (427-347 BC) and Aristotle (384-322 BC) as impractical, and to...427false332fullhttps://www.spreaker.com/episode/seneca-s-advice-on-staying-calm-under-pressure--6912649349baa4a4-9078-4e95-aa85-6e4d70e1c028Thu, 18 Dec 2025 22:51:56 +0000John VespasianHow many people do you know that are able to remain calm under extreme pressure? My guess is that you know very few. I can count those I know with the fingers of one hand. Serenity is not taught in school, and when people most need it, then it is far...500false331fullhttps://www.spreaker.com/episode/seneca-s-philosophy-explained--69126496bbe10e8a-3adb-4e7c-a71e-b29f6cbc2b99Thu, 18 Dec 2025 22:51:16 +0000John VespasianDespite his extensive philosophising, Seneca never showed a systematic approach to philosophy. His Letters to Lucilius employ hundreds of times the word “virtue,” but do not connect it to metaphysics, epistemology, politics, aesthetics or to the...490false330fullhttps://www.spreaker.com/episode/seneca-s-path-to-serenity--6912649590df9b7d-9bfa-4aba-95fb-ed2e69ba5e92Thu, 18 Dec 2025 22:31:09 +0000John VespasianAmongst all paths to serenity, the one delineated by Seneca is the most straightforward. It rests on a single principle that can be applied to all problems and circumstances that we encounter in life. Seneca’s path to serenity has been proven...481false329fullhttps://www.spreaker.com/episode/seneca-s-teachings-on-justice--69085821f29f7fc9-de2c-4ace-8e4d-58d16d88b18cTue, 16 Dec 2025 23:15:40 +0000John VespasianSeneca (4 BC-65 AD) had no understanding of the concept of justice, and what is even worse, he did not care. As a result, his version of Stoicism lost touch with the social and economic fibre of the Roman Empire. It would have been easy for Seneca to...480false328fullhttps://www.spreaker.com/episode/seneca-on-dealing-with-heartbreak-and-grief--69085820726162f2-9002-4b83-bd3c-d7d983518c72Tue, 16 Dec 2025 23:05:22 +0000John VespasianRomantic literature defends the thesis that it is better to go through ups and downs in life rather than leading a smooth and peaceful existence. I have my doubts about their exaltation of adventure, but when it comes to real life, none of us is...480false327fullhttps://www.spreaker.com/episode/seneca-on-how-to-deal-with-disappointments--69085825400a3c47-2123-4cb7-83c7-f34f3eb7d3d4Tue, 16 Dec 2025 22:57:33 +0000John VespasianDisappointments can have dire consequences. I am referring to the victims of lies, deception or treason, to people who find themselves left behind when their rightful expectations crash. I pity those who prove unable to deal with disappointments and...425false326fullhttps://www.spreaker.com/episode/seneca-s-letters-on-motivation--690858241ad4a85a-e2d3-4538-8034-26734f31f625Tue, 16 Dec 2025 22:47:24 +0000John VespasianIn our century, motivation seminars have become a sizeable industry. Companies send their employees to those seminars in the hope of increasing sales, productivity and innovation, but it is hard to keep people motivated month after month, especially...412false325fullhttps://www.spreaker.com/episode/seneca-s-approach-to-mental-clarity--69085823973075d8-3c5a-429e-9f89-81ad4b5e53e2Tue, 16 Dec 2025 22:37:45 +0000John VespasianIt is easy to keep a clear mind during a sunny day, when all elements are in our favour: good health, a regular income, old friends that appreciate us, and a loving family around us. It is a different story to keep our wits when things fall apart and...418false324fullhttps://www.spreaker.com/episode/aristotle-s-teachings-on-logic-and-reasoning--690001220d741a90-7289-4a00-b90a-d218a8b64bebThu, 11 Dec 2025 23:18:02 +0000John VespasianIf fourteen-year old students received a solid introduction to Aristotle’s logic, it would change their lives; it could help them stay away from trouble, prevent bad decisions and acquire self-confidence. Aristotle (384-322 BC) did not teach...409false323fullhttps://www.spreaker.com/episode/aristotle-s-thoughts-on-human-nature--6900012582f2283c-c7df-41bf-ab2f-89bd754ed02fThu, 11 Dec 2025 23:05:54 +0000John VespasianThe great Aristotle (384-322 BC) presented his thoughts on human nature in his three books “Eudemian Ethics,” “Nicomachean Ethics,” and “Politics.” He wrote or dictated them in the last period of his life after he had started his own school (“the...357false322fullhttps://www.spreaker.com/episode/education-and-aristotle-s-theory-of-virtue-and-character-development--69000126c42b7247-0780-45d6-a922-35cf154c9ee4Thu, 11 Dec 2025 22:58:00 +0000John VespasianAristotle (384-322 BC) made a large understatement in his work “Politics” by writing that “education is the best provision for old age.” He should have written that “education is the best investment one can make.” The problem is that most education...490false321fullhttps://www.spreaker.com/episode/putting-aristotle-s-theory-of-rhetoric-and-persuasion-into-practice--690001234c06b032-8d6d-42d9-bac9-a40d3eb2452aThu, 11 Dec 2025 22:48:36 +0000John VespasianIn his work “Rhetoric,” Aristotle (384-322 BC) identified a triad of pillars for persuasion and effective speaking. His three pillars (ethos, pathos and logos) refer to the three key elements in communication, namely, the speaker’s fame and...365false320fullhttps://www.spreaker.com/episode/impact-of-aristotle-s-views-on-knowledge-and-learning--69000124ca9005b8-f9e6-470e-b4ac-33d9db5cb2ecThu, 11 Dec 2025 22:41:09 +0000John VespasianDespite its innovative, accurate character, philosophers first rejected the philosophy developed by Aristotle (384-322 BC) on knowledge and learning. His empiricism fell into disregard, and his detailed causal analysis (material cause, formal cause,...447false319fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-thoughts--69000127553ba2c9-9df1-40ec-b0fd-17a912808223Thu, 11 Dec 2025 22:33:34 +0000John VespasianMichel de Montaigne (1533-1592) was more a gatherer than a creator of philosophical ideas. He devoted twenty years of his life to writing essays on history, literature and morality, but all his conclusions are based on prior philosophers. Montaigne’s...414false318fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-ethics--689680117812bc61-3acc-4dac-9350-7e214350e0cfTue, 09 Dec 2025 23:17:57 +0000John VespasianThe uniqueness of the ethical system put forward by Arthur Schopenhauer (1788-1860) becomes clear when we compare it with other philosophies. I regard it as particularly enlightening to compare Schopenhauer’s ethics with Taoism and Stoicism. Taoism...421false317fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-solitude--689680108c8279bd-62d5-4ffa-ab76-d2724da169b3Tue, 09 Dec 2025 23:09:37 +0000John VespasianFew philosophers agree with the positive views on solitude put forward by Arthur Schopenhauer (1788-1860). I am going to make comparisons, identify the differences, and look for the truth. Aristotle (384-322 BC) acknowledged the value of solitude for...431false316fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-education--68968013b5535ad9-f402-4b94-99a2-626cc4d07791Tue, 09 Dec 2025 22:58:55 +0000John VespasianLike most great philosophers, Arthur Schopenhauer (1788-1860) considered education as a lifetime activity. Schooling is only the first step, however necessary, and should build at the same time the student’s character, knowledge, and skills....362false315fullhttps://www.spreaker.com/episode/schopenhauer-s-teachings-drawn-from-buddhism--689680148aafe0d0-6a98-448b-9dbd-df1210729ee2Tue, 09 Dec 2025 22:48:40 +0000John VespasianThe possibility of drawing teachings from Eastern religion didn’t occur immediately to Arthur Schopenhauer (1788-1860). It does not appear in his early work “About the fourfold root of the principle of sufficient reason” (1808) and only starts to take...453false314fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-art-and-beauty--689680128d6dc612-18fb-491d-8ec1-c6ffdcac0767Tue, 09 Dec 2025 22:38:45 +0000John VespasianArtistic contemplation plays a major role in the philosophy of Arthur Schopenhauer (1788-1860). Art conveys reality in an immediate manner, enabling humans to grasp crucial elements without need of complex explanations. According to Schopenhauer,...394false313fullhttps://www.spreaker.com/episode/differences-between-schopenhauer-and-indian-philosophy--689680151ccb2c86-f6f6-4430-89e3-b29e4f8b3f10Tue, 09 Dec 2025 22:30:36 +0000John VespasianWhen Arthur Schopenhauer (1788-1860) studied Indian or Hindu philosophy, he didn’t restrict himself to the foundational texts. He read the Upanishads and the Bhagavad Gita but those lack the subtle interpretations made by Hindu thinkers across the...556false312fullhttps://www.spreaker.com/episode/practical-examples-of-michel-de-montaigne-s-thoughts--688909948e6a3bf6-864c-4542-a283-29227ca0a634Thu, 04 Dec 2025 23:21:23 +0000John VespasianMichel de Montaigne (1533-1592) wrote extensively but the structure of his thoughts is sometimes disrupted. The reason is not difficult to fathom. He did not have a word processor and it was hard for him to edit his handwritten texts. In this respect,...339false311fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-thoughts-on-risk--68890995087bafba-3931-4126-ba73-b642a98ba342Thu, 04 Dec 2025 23:11:30 +0000John VespasianIn his pursuit of reason, effectiveness and happiness, Michel de Montaigne (1533-1592) devoted extensive efforts to assess risks; he recorded his reflections and conclusions in essays like “On one saying of Caesar.” Montaigne refers to a saying from...439false310fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-humanism--68890996d2c509dc-04a4-4b6f-8ac8-4357e4e578baThu, 04 Dec 2025 23:04:17 +0000John VespasianMichel de Montaigne (1533-1592) is the archetypical writer from the Renaissance, the archetypical example of Humanism. Nowadays, his ideas are almost forgotten. They are no longer taught in today’s education system; the study of classical Greek and...414false309fullhttps://www.spreaker.com/episode/examples-of-michel-de-montaigne-and-humanism--688909973745e5bf-d989-49bb-8145-ddf18d71a11eThu, 04 Dec 2025 22:57:09 +0000John VespasianIn his “Essays,” Michel de Montaigne (1533-1592) often called for reason and tolerance. Those are distinctive features of humanism, together with critical thinking, a love of ancient history, and a strong preference for experience over theory....401false308fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-renaissance--6889099885306c9b-c5a2-4364-b12c-1a8829d00cb8Thu, 04 Dec 2025 22:50:01 +0000John VespasianCritical thinking is the key characteristic of the writings of Michel de Montaigne (1533-1592), who symbolises the spirit of the Renaissance. Mind you, the social and political context at that time was very different from our century. Daring to say...405false307fullhttps://www.spreaker.com/episode/practical-examples-of-michel-de-montaigne-s-thoughts--68890999502c8797-8c6f-4615-955a-e44a133c1ef3Thu, 04 Dec 2025 22:42:23 +0000John VespasianMichel de Montaigne (1533-1592) wrote extensively but the structure of his thoughts is sometimes disrupted. The reason is not difficult to fathom. He did not have a word processor and it was hard for him to edit his handwritten texts. In this respect,...345false306fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-rhetoric-and-persuasion--68841095ca44c883-541c-4239-aecd-e1f250eebc25Tue, 02 Dec 2025 23:01:26 +0000John VespasianIn his work “Rhetoric,” Aristotle (384-322 BC) presents the three principles of effective communication and persuasion. He names them “ethos,” “pathos,” and “logos.” “Ethos” refers to the persuasive appeal of the speaker’s own personality. If a...443false305fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-aesthetics--6884109712903eb8-5ae9-4dd4-b52d-9d898f9c0185Tue, 02 Dec 2025 22:52:02 +0000John VespasianAristotle (384-322 BC) presented his theory of aesthetics in his work “Poetics,” which is primarily devoted to literature and theatre. For defining art, Aristotle employed the Greek word “mimesis,” which means “imitation.” Every form of art involves...410false304fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-virtue-and-character-development--688410995d645dbb-c82e-4c88-8726-1a3bf299b842Tue, 02 Dec 2025 22:42:18 +0000John VespasianIn contrast to thinkers preaching altruism and self-sacrifice, the theory of virtue developed by Aristotle (384-322 BC) aims at the achievement of happiness. Similarly, Aristotle regarded character development as a tool for facilitating happiness....464false303fullhttps://www.spreaker.com/episode/modern-attacks-against-aristotle-s-thoughts-on-human-nature--6884110132875866-83ae-4221-ba79-489de6ac7e71Tue, 02 Dec 2025 22:31:26 +0000John VespasianIt’s unfortunate that modern philosophers have devoted vast efforts to attacking the self-confident and optimistic views put forward by Aristotle (384-322 BC) on human nature and life’s purpose. Aristotle conveyed his main premise in his works...443false302fullhttps://www.spreaker.com/episode/examples-of-aristotle-s-theory-of-rhetoric-and-persuasion--68840611b3cb387d-98ae-4729-b4ff-224a830941beTue, 02 Dec 2025 22:22:06 +0000John VespasianHistory provides compelling illustrations of the rhetoric and persuasion techniques identified by Aristotle (384-322 BC) in his work “Rhetoric.” Each example is using the Aristotelian ethos (speaker’s reputation), pathos (emotional tone) and logos...528false301fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-views-on-education--68840612d1eab797-9c20-41ba-8584-7aa03c3fe1bfTue, 02 Dec 2025 22:07:40 +0000John VespasianAfter Aristotle’s death in 322 BC, it did not take long for the world to forget his contributions to educational theory. His idea that the purpose of life is happiness received attacks from all sides. His definition of virtues as “habits leading to...347false300fullhttps://www.spreaker.com/episode/history-in-michel-de-montaigne-and-the-renaissance--68777451126fcccc-30fb-4baf-b444-be6d8582bc24Thu, 27 Nov 2025 22:19:11 +0000John VespasianThe approach to history adopted by Michel de Montaigne (1533-1592) offers a sharp contrast to what his contemporaries were doing. They revered history and studied it assiduously; it gave them an ideal to emulate. In contrast, Montaigne regarded...364falsefullhttps://www.spreaker.com/episode/risk-taking-in-montaigne-and-the-renaissance--687774546fd3f7ff-e464-4832-af48-0a861de96cf6Thu, 27 Nov 2025 22:10:24 +0000John VespasianMichel de Montaigne (1533-1592) lived in dangerous times, but he adopted suitable countermeasures. He protected himself and his family by steering away from honours and competition that could have easily turned sour. He assessed the risks, kept his...380false298fullhttps://www.spreaker.com/episode/cato-in-michel-de-montaigne-and-the-renaissance--68777455fc81e783-979b-40b1-bfa1-309c1704d019Thu, 27 Nov 2025 22:02:56 +0000John VespasianAncient Stoicism plays an important role in the “Essays” by Michel de Montaigne (1533-1592). The essays contain a large number of references to Seneca and Marcus Aurelius, two of the leading thinkers in Stoicism. In addition, Montaigne refers on many...424false297fullhttps://www.spreaker.com/episode/simplicity-in-michel-de-montaigne-and-the-renaissance--68777452b182581a-84fc-42f0-9b1f-e1e6348ff57aThu, 27 Nov 2025 21:56:19 +0000John VespasianHistorians attribute to Tacitus (and Cicero to a lesser extent) a style characterised by short, profound sentences that can be interpreted at different levels. Tacitus and Cicero were highly admired in the Renaissance, precisely for that reason....374false296fullhttps://www.spreaker.com/episode/results-orientation-in-michel-de-montaigne-and-the-renaissance--68777456e2cd1c5a-11b8-4684-bda4-868e7ba64d6fThu, 27 Nov 2025 21:48:40 +0000John VespasianRenaissance art is reputed for its proportion and harmony. It represents the human figure in an idealised manner, which also remains realistic. Michel de Montaigne (1533-1592) represents the Renaissance in literature, but he cared more for results...376false295fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-classical-philosophy--68777459deefc6b7-d502-4475-a45a-ef681f161c81Thu, 27 Nov 2025 21:41:31 +0000John VespasianMichel de Montaigne (1533-1592) loved classical authors, philosophers or not, and read their books in Latin. For Greek authors such as Aristotle, he resorted to Latin translations that were already available in the sixteenth century. The efforts...400false294fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-intellectual-pursuits--687480206cf8e335-63f3-4830-9871-3ab7a0ede5abTue, 25 Nov 2025 21:51:16 +0000John VespasianArthur Schopenhauer (1788-1860) regarded intellectual and cultural pursuits as potentially detrimental; he recommended to steer away from pursuits that generate unworkable desires and ambitions. Before investing oneself in those, one should figure out...379false293fullhttps://www.spreaker.com/episode/errors-in-schopenhauer-s-views-on-the-problem-of-evil--687480233180a54a-376b-455b-b2e2-0c73685bd069Tue, 25 Nov 2025 21:34:49 +0000John VespasianDid Arthur Schopenhauer (1788-1860) provide a waterproof answer to the problem of evil? No, he didn’t. He got it right in part, but failed to answer the complete question. In his essay “Two fundamental problems in ethics” (1843), Schopenhauer rated...460false292fullhttps://www.spreaker.com/episode/lessons-from-schopenhauer-s-views-on-genius--68748021bd443b3d-d561-41ce-bc43-bfb31e14cb20Tue, 25 Nov 2025 21:28:06 +0000John VespasianArthur Schopenhauer (1788-1860) wrote extensively about the phenomenon of genius. His notes provide clues on how to increase one’s creativity and critical thinking. They give hands-on advice on increasing one’s self-awareness and self-reliance. Let us...382false291fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-life-in-daily-practice--68747368d594fbfb-7529-46be-b2a9-bb1ce2bcf9a5Tue, 25 Nov 2025 21:20:23 +0000John VespasianEpictetus, a philosopher from the 1st century AD, provides excellent guidance for the daily practice of the ideas of Arthur Schopenhauer (1788–1860). Schopenhauer was focused on the attainment of happiness, and Epictetus pursued tranquillity and...385false290fullhttps://www.spreaker.com/episode/criticism-of-schopenhauer-s-philosophy-of-art-and-beauty--68747369b7146abc-0339-4602-a04d-d39c356cb7ccTue, 25 Nov 2025 21:12:39 +0000John VespasianDespite his efforts to develop a coherent philosophy of art and beauty, Arthur Schopenhauer (1788-1860) missed essential elements. His aesthetics theory is incomplete because it defines beauty as harmony and symmetry, that is, he exclusively refers to...373false289fullhttps://www.spreaker.com/episode/origin-of-schopenhauer-s-views-on-intellectual-pursuits--687473705a38d8d9-2316-4a12-bab0-1cba3c105dddTue, 25 Nov 2025 21:03:07 +0000John VespasianFor what concerns intellectual and cultural pursuits, are the views of Arthur Schopenhauer (1788-1860) fully original or do they rely on prior philosophers? They are original because they are adding unique, innovative elements to the insights of prior...357false288fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-relationship-between-art-and-morality--687473712e3a1b38-5dc7-4cff-94b1-e1aa6dfc259cTue, 25 Nov 2025 20:51:26 +0000John VespasianThe relationship between art and morality plays a secondary role in the philosophy of Arthur Schopenhauer (1788-1860). In this area, Schopenhauer failed to establish consistent principles and incurred contradictions. Nevertheless, it teaches us...423false287fullhttps://www.spreaker.com/episode/democritus-and-heraclitus-montaigne-and-classical-philosophy--68664160b616a015-88a0-4a59-b5f3-73af0dee6cfdThu, 20 Nov 2025 21:56:04 +0000John VespasianThe study of history and philosophy is pointless unless you can draw hands-on advice. Michel de Montaigne (1533-1592) had understood perfectly the need to draw practical, tangible conclusions from the study of antiquity. I regard Montaigne’s essay “On...412false286fullhttps://www.spreaker.com/episode/stoicism-michel-de-montaigne-and-classical-philosophy--686641617f926736-1d13-40d5-af5a-21be585019daThu, 20 Nov 2025 21:45:08 +0000John VespasianTogether with scepticism and hedonism, stoicism exerted a strong influence on Michel de Montaigne (1533-1592). About one third of his “Essays” convey the doctrines of stoicism. I am referring to the doctrines put forward by Epictetus, Seneca, and...367false285fullhttps://www.spreaker.com/episode/cicero-michel-de-montaigne-and-classical-philosophy--686641599e19a5d3-7fd1-4da2-ac5d-65c9aa6d6582Thu, 20 Nov 2025 21:38:10 +0000John VespasianWhen Michel de Montaigne referred to classical philosophy in his “Essays,” his goal was to illustrate a particular point or give credibility to a certain argument. Montaigne (1533-1592) was not interested in classical philosophy as such. His primary...418false284fullhttps://www.spreaker.com/episode/aristotle-michel-de-montaigne-and-classical-philosophy--68664163b10d68fe-6921-4d7b-800b-ce1f21343923Thu, 20 Nov 2025 21:32:03 +0000John VespasianDespite his extensive study of classical philosophy, Michel de Montaigne (1533-1592) paid relatively little attention to Aristotle. He quoted Seneca, Marcus Aurelius, Epictetus, Plato and Plutarch more often than he quoted Aristotle. He devoted more...423false283fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-humanistic-ideas--68664162af1ad0d1-13a2-49b1-b47e-ac6b111bfd70Thu, 20 Nov 2025 21:25:30 +0000John VespasianWhat we call “humanistic” nowadays has little to do with the work of humanists in the sixteenth century, such as Michel de Montaigne (1533-1592). They were digging into the past in order to regain concepts that had been lost. They were fighting...446false282fullhttps://www.spreaker.com/episode/democritus-and-heraclitus-montaigne-and-humanistic-ideas--68663027ab475e16-2d0e-421a-b5dd-4ec8920d7232Thu, 20 Nov 2025 21:17:55 +0000John VespasianWhen Renaissance authors undertook the study of antiquity, they had a practical purpose in mind. They expected to learn something useful from ancient history. Michel de Montaigne (1533-1592) constitutes the very best example. He read relentlessly...486false281fullhttps://www.spreaker.com/episode/aristotle-s-views-on-the-nature-of-reality--6862907135c6c52c-1eb0-4382-8954-c7bd65bdd5e0Tue, 18 Nov 2025 22:08:56 +0000John VespasianAristotle used a systematic method for drawing conclusions from empirical observations. His concept of reality revolves around the idea of “substance,” which actually means “entity” in the sense employed by Aristotle. Every entity, he taught, is...488false280fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-logic--686290709e51aed9-aa9a-4d29-ab62-ed6b89df38d9Tue, 18 Nov 2025 22:00:26 +0000John VespasianWhen Aristotle was born in 384 BC, logic was in its infancy and indistinguishable from rhetoric; the ancient Greeks viewed rhetoric as useful because it could help them secure a business deal or win a case in court. The purpose of rhetoric was to win;...362false279fullhttps://www.spreaker.com/episode/aristotle-s-concept-of-practical-wisdom--68629073fa12f4c5-355e-4632-9d4b-43e3f4bb8ad0Tue, 18 Nov 2025 21:51:53 +0000John VespasianLike Schopenhauer would do twenty-four centuries later, Aristotle regarded practical wisdom (“phronesis” in Greek) as a crucial ingredient of a happy life. In his “Nicomachean Ethics,” Aristotle defined “phronesis” as a skill that enables us to choose...519false278fullhttps://www.spreaker.com/episode/impact-of-aristotle-s-theory-of-justice--686290721a9b6362-685a-4368-811e-7a45022e60cdTue, 18 Nov 2025 21:44:23 +0000John VespasianThe justice definition given by Aristotle in “Nicomachean Ethics” is simple, but accurate and profound. A person behaves in accordance with justice only if he has “an habitual disposition to render to each person his due.” The definition demands...293false277fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-four-causes--6862907615576101-4a52-4fbf-a39b-2310ca3403abTue, 18 Nov 2025 21:36:35 +0000John VespasianIn this article, I present one of Aristotle’s key contributions to philosophy. Aristotle’s theory of the four causes seems at first sight very easy to understand, but if you dig into the details, you will see its epochal consequences. It changed human...1013falsefullhttps://www.spreaker.com/episode/aristotle-s-views-on-knowledge-and-learning--68629075cf22c4d2-6aa0-4c8c-baf2-5e341bab6425Tue, 18 Nov 2025 21:28:11 +0000John VespasianIn contrast to his predecessors, Aristotle (384-322 BC) built his theory of knowledge on empiricism. The main principle of empiricism is that knowledge can only be gained from sensory experience before it can be assessed and refined. Aristotle taught...359false275fullhttps://www.spreaker.com/episode/aristotle-s-views-on-education--6862805839c5d43e-ab20-49da-970d-a1997877bf29Tue, 18 Nov 2025 21:21:26 +0000John VespasianAristotle (384-322 BC) outlined his philosophy of education primarily in his works “Eudemian Ethics” and “Nicomachean Ethics.” His work “Politics” also contains some statements on education, as part of Aristotle’s views on governance and social...400false274fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-intellectual-curiosity--6856009410a04e43-0e82-4969-ace0-fa9e85fe148fThu, 13 Nov 2025 22:42:47 +0000John VespasianWhen people nowadays speak about curiosity, they usually mean the open, random, wide-range interest in a multiplicity of subjects. They mean the curiosity of children exploring their environment in a disorderly, superficial, inconsistent manner....426false273fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-cultural-identity--68560095f773a8c7-a750-47b4-8521-1866f1c81a7aThu, 13 Nov 2025 22:33:31 +0000John VespasianIn his essays, Michel de Montaigne (1533-1592), addresses frequently the subject of cultural identity. I can summarise his conclusions in two sentences. First, he acknowledges that each culture has its own rituals, likes and dislikes. Second, he rates...356false272fullhttps://www.spreaker.com/episode/errors-in-montaigne-s-views-on-cultural-identity--68560097ea17fb83-518a-4eb5-8ae2-0b4af7ad8feaThu, 13 Nov 2025 22:25:47 +0000John VespasianDespite his erudition and hard work, Michel de Montaigne (1533-1592) never grasped the need for an objective morality. I find in his essays a relentless effort to obscure ethical truths in order to preach moral relativism and contorted ethical...427false271fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-political-philosophy--6855954870bc7735-d455-4f52-9c7e-c6e1e81a5167Thu, 13 Nov 2025 22:18:32 +0000John VespasianI can summarise in three sentences the political philosophy of Michel de Montaigne (1533-1592). He outlined his political ideas in several essays, giving many historical examples, but the ideas themselves are straightforward. First, when good people...412false270fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-nature-of-personal-growth--68559549fcea18b3-e55c-4bcf-96bf-137d49b5d491Thu, 13 Nov 2025 22:10:33 +0000John Vespasian“The best human attribute is rising after every downfall,” wrote Michel de Montaigne (1533-1592). Like no other author before the Renaissance, Montaigne devoted two decades of his life to identifying the keys to personal growth, and recording them in...408false269fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-advice-on-personal-growth--68559551e06d74a1-9abd-4530-84a3-cb07ac07d5ceThu, 13 Nov 2025 22:01:28 +0000John Vespasian“Let us allow fortune to do her thing, and she will then give us the chance to do ours,” wrote Michel de Montaigne (1533-1592) in his essay “That no man should be called happy until his death.” Montaigne is not telling us that human life is shaped by...315false268fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-nature-of-evil--6853008978aed52a-3457-4992-8deb-b884a76fc63eTue, 11 Nov 2025 23:12:33 +0000John VespasianThe philosophy of Arthur Schopenhauer (1788-1860) about the nature of evil stands in sharp contrast to other thinkers. For Schopenhauer, evil is a natural phenomenon. It’s the inevitable outcome of the will (“life force”) when left to operate freely....391false267fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-religion--68530092da9aa8bd-adaa-4767-abd2-a7d3a94eeb9aTue, 11 Nov 2025 23:06:10 +0000John VespasianArthur Schopenhauer (1788-1860) deployed large efforts to study Christianity and Eastern religions. His goal was to draw the best ethical advice from religion. When I say “best advice,” I mean practical, tangible, hands-on advice. I find it remarkable...365false266fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-genius--685300919400cbea-e38e-4f76-be99-208a97bc49f7Tue, 11 Nov 2025 22:59:12 +0000John VespasianFor Arthur Schopenhauer (1788-1860), creativity is the key element in genius. However, Schopenhauer defined creativity in an unusual way. He wasn’t referring to the ability to create new concepts by recombining existing ones. No, he was referring to...400false265fullhttps://www.spreaker.com/episode/schopenhauer-and-the-problem-of-evil--68530088b737e776-c06e-4e77-b46b-88e23569fe3cTue, 11 Nov 2025 22:52:56 +0000John VespasianThe problem of evil was addressed by Arthur Schopenhauer (1788-1860) by referring to the theory of the will (“life force”), which constitutes the pillar of his philosophy. Schopenhauer defined the will as the force driving living creatures to secure...344false264fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-intellectual-pursuits--68530090661ea2dd-add1-43c1-9609-176308e90be8Tue, 11 Nov 2025 22:46:33 +0000John VespasianArthur Schopenhauer (1788-1860) devoted his whole life to intellectual pursuits. In particular, he gave extensive thought to their contribution to happiness. Schopenhauer outlined his philosophy in “The world as will and representation,” a book he...360false263fullhttps://www.spreaker.com/episode/schopenhauer-s-influence-on-literature--6853009382e3672e-2f4b-4152-b4a8-15f807046a85Tue, 11 Nov 2025 22:40:44 +0000John VespasianArthur Schopenhauer (1788-1860) never wrote any novels and deeply disliked those written by his mother, Johanna. She had attained notoriety by her romantic novels and reciprocated his son’s literary dislike by calling his essays uninteresting....418false262fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-literary-exploration--68454716acba4d59-530d-474a-8dfa-0bd46cfb8cd0Thu, 06 Nov 2025 23:11:06 +0000John VespasianIt is a myth that Michel de Montaigne (1533-1592) had an extraordinary interest in literary exploration. Although he used many literary quotations, those are drawn from a couple of dozen books. Montaigne reread those books frequently, but rarely added...430false261fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-art-of-introspection--68454717a89aa24d-44aa-421d-9594-c93074d0e6f3Thu, 06 Nov 2025 23:01:49 +0000John VespasianDespite his practice of recounting anecdotes about himself, Michel de Montaigne (1533-1592) failed to learn much from introspection. In fact, he often misunderstood his own motives or drew the wrong lessons. I attribute Montaigne’s constant references...427false260fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-personal-reflections--684547198288960f-eb65-4152-bf52-c3b018aa5f08Thu, 06 Nov 2025 22:54:22 +0000John VespasianPersonal reflections can render essays colourful and lively, but cannot guarantee correct judgement. Michel de Montaigne (1533-1592) made dozens of personal reflections in his essays, but more often than not, he drew trivial or wrong conclusions....365false259fullhttps://www.spreaker.com/episode/accuracy-of-michel-de-montaigne-s-personal-reflections--684547200b1de5fe-d3ac-4fc1-90b3-751fb38bd4f3Thu, 06 Nov 2025 22:45:24 +0000John VespasianThe insertion of personal reflections is the most innovative aspect in the essays of Michel de Montaigne (1533-1592). The previous centuries had relegated personal reflections to poetry. Montaigne is the first author who gave his personal views on a...356false258fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-nature-of-human-experience--68454722a55ed752-6f86-486e-86b7-43e5fcab268aThu, 06 Nov 2025 22:38:18 +0000John VespasianMichel de Montaigne (1533-1592) is still widely read today because of one reason. He wrote essays on the nature of human experience and drew conclusions of permanent value. He used numerous examples from ancient Greece and Rome, and those remain fresh...698false257fullhttps://www.spreaker.com/episode/aristotle-s-views-on-friendship--6842267125326b1e-f579-4db8-9c74-21ff0fb887d9Tue, 04 Nov 2025 23:11:18 +0000John VespasianAristotle addressed friendship in his “Nicomachean Ethics.” He viewed friendship as indispensable for leading a happy life, but identified three types of friendships: those based on utility, those based on pleasure, and those based on shared values or...380false256fullhttps://www.spreaker.com/episode/aristotle-s-four-key-contributions-to-philosophy--68422670ecb4cadf-7788-4411-bd3f-446175769f9dTue, 04 Nov 2025 23:02:26 +0000John VespasianAristotle (384-322 BC) made four decisive contributions to philosophy. First, in metaphysics, he refuted Plato’s theory of forms. While Plato had believed in a world of pure abstractions (which he called “forms”), Aristotle emphasised observing the...547false255fullhttps://www.spreaker.com/episode/key-ideas-in-aristotle-s-teachings-on-logic-and-reasoning--68422669fcfad180-442a-4734-a07a-5b2b79b73e53Tue, 04 Nov 2025 22:53:33 +0000John VespasianThe philosophy of logic and reason developed by Aristotle (384-322 BC) is different from computer logic, religious logic, and other types of logic that have existed in history. There are three distinct features that render Aristotelian logic unique....403false254fullhttps://www.spreaker.com/episode/aristotle-s-thoughts-on-tragedy-and-literature--68422674628a0573-b5dd-4c99-b362-cfcb06c6e44cTue, 04 Nov 2025 22:45:43 +0000John VespasianAristotle (384-322 BC) outlined his thoughts on tragedy in his work “Poetics.” He regarded tragedy as an art form evoking pity and fear, leading the audience to gain emotional resilience and wisdom. The process of gaining resilience and wisdom from...433false253fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-views-on-knowledge-and-learning--684226737e955b10-50ee-47b5-9297-d9dea8923f83Tue, 04 Nov 2025 22:36:24 +0000John VespasianIn history, only a handful of philosophers have endorsed the views on knowledge and learning developed by Aristotle (384-322 BC). The opposition to Aristotle’s empiricism began before his birth, that is, with his predecessors, in particular Socrates...401false252fullhttps://www.spreaker.com/episode/putting-aristotle-s-views-on-education-into-practice--6842267227afaf84-050f-4017-90ba-cb8d49509cc9Tue, 04 Nov 2025 22:28:10 +0000John VespasianAfter the disastrous distortions introduced in late Antiquity, it took twenty-three centuries to put into practice the views that Aristotle (384-322 BC) had developed on education. The reason for the long interval is not that Aristotle’s ideas on...373false251fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-moral-philosophy--683567779016feae-1ae3-4eac-acda-c42ce87c205fThu, 30 Oct 2025 23:14:00 +0000John VespasianMichel de Montaigne (1533-1592) built himself a morality framework by writing essays for two decades. His philosophy resembles a house built little by little, using various techniques and materials, and then painted over several times in different...461false250fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-existentialism--683567802abc3194-9f76-4bd8-83d6-cebf6efee996Thu, 30 Oct 2025 23:06:17 +0000John VespasianMichel de Montaigne (1533-1592) is regarded as the first existentialist philosopher in history because he accepted the inevitability of death, and sought to maximise his happiness in every situation. Instead of fearing death, Montaigne recommended...432false249fullhttps://www.spreaker.com/episode/michel-de-montaigne-as-a-precursor-of-existentialism--68356776ccbdea60-9216-49ea-8094-f4e43071ead3Thu, 30 Oct 2025 22:59:04 +0000John VespasianFor historians of philosophy, there is a definite proof that Michel de Montaigne (1533-1592) was a forerunner of modern existentialism; they point to Montaigne’s essay titled “To study philosophy is to learn to die” and argue that it contains all key...515false248fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-scepticism--683567740178120c-6b00-4fd7-8748-d5b861bcb45cThu, 30 Oct 2025 22:50:20 +0000John VespasianI view Michel de Montaigne (1533-1592) as the first thinker who realized that scepticism can save one’s life. His insight is still true today, and will remain true for as long as people keep using deceit and misrepresentation to further their...376false247fullhttps://www.spreaker.com/episode/social-organisation-and-michel-de-montaigne-s-scepticism--68356775858147fb-0eba-4327-9118-792ecfe08a4aThu, 30 Oct 2025 22:37:43 +0000John VespasianWhen historians refer to scepticism in the works by Michel de Montaigne (1533-1592), they point to his general reluctance to accept absolute truths. Taken to extremes, scepticism weakens the confidence in one’s perceptions and ability to reason. Since...374false246fullhttps://www.spreaker.com/episode/schopenhauer-and-the-meaning-of-life--68321068bb1b191b-5fd9-4ae7-9b13-8e9634c02df6Tue, 28 Oct 2025 23:15:03 +0000John VespasianArthur Schopenhauer (1788-1860) built his philosophy step by step, starting with a central concept (the theory of the will), and adding layers of explanations. His physics, epistemology, logic and morality revolve around the theory of the will, and so...418false245fullhttps://www.spreaker.com/episode/schopenhauer-s-key-concepts--68321069b9a78041-3e63-462b-b3a3-cd95ef5ab0c6Tue, 28 Oct 2025 22:59:12 +0000John VespasianThe key concepts in the philosophy of Arthur Schopenhauer (1788-1860) connect it to Ancient Stoicism and existentialism. Let us pass review to those concepts, which Schopenhauer first outlined in “The world as will and representation,” a book that he...514false244fullhttps://www.spreaker.com/episode/the-revival-of-aristotle-s-views-on-education--6832107011fff9a8-6599-4183-ade7-be1c23db3b80Tue, 28 Oct 2025 22:31:31 +0000John VespasianThe twentieth century has generated three serious initiatives to revive the educational philosophy put forward by Aristotle (384-322 BC), or similar to his. In essence, revival initiatives aim at prioritising the student’s individual development....488false243fullhttps://www.spreaker.com/episode/schopenhauer-and-the-role-of-reason--68320646653f7297-96d0-4379-b77f-aedecf681daeTue, 28 Oct 2025 22:11:55 +0000John VespasianArthur Schopenhauer (1788-1860) rejected the unshakeable optimism of his contemporaries about the power of reason. He acknowledged that all individuals are potentially able to think, but pointed out that few people make the effort to assess facts...427false242fullhttps://www.spreaker.com/episode/aristotle-s-influence-on-western-philosophy--68320647ae667221-844a-483d-83fb-03d8aaac23aeTue, 28 Oct 2025 21:51:11 +0000John VespasianThe historical influence of Aristotle (384-322 BC) rests on the labours of one man, namely, Thomas Aquinas (1225-1274). I find it remarkable that Aquinas made Aristotle’s philosophy popular even though he had never intended to do so. Aquinas was an...329false241fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-the-role-of-reason--683206489c9bdf41-e160-46ee-a114-4e8a600a61a7Tue, 28 Oct 2025 21:33:39 +0000John VespasianThe views of Arthur Schopenhauer (1788-1860) on the role of reason differ from those of prior philosophers. On the one hand, Schopenhauer is more realistic. He does hold reason in high regard, but acknowledges the strong influence of impulses in human...575false240fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-moral-relativism--682593921fe291f1-08b2-4979-9045-940ea7d2a007Thu, 23 Oct 2025 21:39:08 +0000John VespasianThe search for happiness relies on certainty in reasoning and effectiveness in action. Michel de Montaigne (1533-1592) coined a brand of moral relativism that, he assumed, could help us reduce mistakes in reasoning. Montaigne’s arguments give us...486false239fullhttps://www.spreaker.com/episode/critique-of-michel-de-montaigne-s-moral-relativism--682588048017d174-d649-441e-b1dc-236656f44403Thu, 23 Oct 2025 21:12:31 +0000John VespasianWe all need clear philosophical principles to make accurate, quick decisions. In the absence of principles, decisions depend on emotions, prejudice and superstition. The essayist Michel de Montaigne (1533-1592) asked himself how to make good...398false238fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-cultural-relativism--68258805396b98c2-d11e-4ece-9e6f-bd37c8bb4fdeThu, 23 Oct 2025 20:51:10 +0000John VespasianMany people today ask themselves if all cultures are equal, or if some cultures are superior to others; the question is as old as humanity, and the answer is crucially important. Michel de Montaigne (1533-1592) asked himself this same question in the...407false237fullhttps://www.spreaker.com/episode/consequences-of-montaigne-s-moral-and-cultural-relativism--682588080687c53a-91a2-4134-846f-fe4ed3139f41Thu, 23 Oct 2025 20:34:26 +0000John VespasianThe question of cultural relativism has profound, wide- and long-reaching implications. Michel de Montaigne (1533-1592) emerged in the sixteenth century as the most prominent defender of moral and cultural relativism, but never grasped the full impact...393false236fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-nature-of-truth--68258271fef428ce-50b8-4cc2-a4af-32f1ae32ddddThu, 23 Oct 2025 20:12:22 +0000John VespasianMichel de Montaigne (1533-1592) devoted twenty years of his life to writing essays on everything under the sun. He chose questions that he found intriguing, researched them thoroughly, and enumerated the arguments in favour and against. Although...292false235fullhttps://www.spreaker.com/episode/schopenhauer-s-main-ideas--682331888d358083-7e71-42ac-9c29-831ff35ade2dTue, 21 Oct 2025 22:02:13 +0000John VespasianDespite his extensive writings, Arthur Schopenhauer (1788-1860) produced a rather limited set of ideas. His philosophical system revolves around the theory of the will (“life force”) that he regarded as the prime mover of all living entities. Let's...478false234fullhttps://www.spreaker.com/episode/the-path-of-aristotle-s-influence-on-western-philosophy--6823318915b7475c-aa05-491c-9001-22c3bf1d083cTue, 21 Oct 2025 21:35:23 +0000John VespasianThe influence of Aristotle (384-322 BC) on Western ideals, philosophy and society has been a slow and difficult process. I tend to choose direct ways when it comes to business, learning, and problem solving but Aristotelian ideas survived and spread...364false233fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-wisdom--68232766d8dc6d02-2620-4f38-a608-488066527175Tue, 21 Oct 2025 21:15:33 +0000John VespasianFor Arthur Schopenhauer (1788-1860), wisdom is an effect of philosophy. I define wisdom as practical ethics, that is, a set of principles that enables humans to make quick decisions in all life’s situations. Wisdom is not necessarily sophisticated,...398false232fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-prime-mover--682327646947ea28-767f-43e9-8767-d385248bbd44Tue, 21 Oct 2025 20:47:45 +0000John VespasianIn his work “Metaphysics,” Aristotle presents the concept of the prime mover. Philosophers have also called it the unmoved mover, the prime cause, the prime mover, or the first cause. All those terms have the same meaning, namely, the idea that there...329false231fullhttps://www.spreaker.com/episode/happiness-and-michel-de-montaigne-s-views-on-the-nature-of-truth--68171440d5838d1e-5306-46aa-b979-a9e4a1bf3f92Thu, 16 Oct 2025 21:43:57 +0000John VespasianCan a person become happy if he refrains from taking sides, making decisions, and pursuing clear objectives? Michel de Montaigne (1533-1592) addressed this subject in his essay “On Moderation,” where he praises moderation as a crucial virtue....387false230fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-human-nature--681706862bfea89f-b980-42a2-9a05-f6c3f31da731Thu, 16 Oct 2025 21:14:38 +0000John VespasianSeldom has a philosopher devoted so much effort to writing about human nature. Michel de Montaigne (1533-1592) spent two decades doing research about philosophy and psychology, gathering lessons about happiness. Montaigne’s objective was to identify...301false229fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-key-lesson-about-human-nature--681706853dfb4663-3087-4832-b5af-3ce0017137eaThu, 16 Oct 2025 20:54:50 +0000John VespasianFor twenty years, Michel de Montaigne (1533-1592) wrote incessantly about human nature. He did extensive research and addressed a myriad of individual and societal issues. What is the main lesson that he drew from his philosophical studies? Montaigne...371false228fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-thoughts-on-friendship--68170687211cbf54-4f5e-49fb-a003-8ca075c1b1c2Thu, 16 Oct 2025 20:30:18 +0000John VespasianInflation in usage has devalued the word “friend.” In today’s parlance, “friend” doesn’t even mean acquaintance. People call “friends” individuals they have never met and with whom they have little in common. Michel de Montaigne (1533-1592) wrote...361false227fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-concept-of-virtue--68141052ab17cb53-4d28-41b6-8626-0a7d00a8b738Tue, 14 Oct 2025 20:50:56 +0000John VespasianEthical aspects are often underrated by individuals seeking personal growth. Psychology discussions tend to focus on pre-conceptions, personal history, and logical errors rather than on virtue. As a result, happiness is randomly defined, haphazardly...390false226fullhttps://www.spreaker.com/episode/personal-growth-and-montaigne-s-concept-of-virtue--6814105445eebe02-d7be-4129-a99e-1aa98e4b4386Tue, 14 Oct 2025 20:32:01 +0000John VespasianI am always amazed to see people devote vast energies to growing “more effective” without having a clear idea of their goals. How is one supposed to measure “effectiveness” if there is no avowed goal to pursue? Michel de Montaigne (1533-1592) was...341false225fullhttps://www.spreaker.com/episode/hard-decisions-and-montaigne-s-concept-of-virtue--68140445da3cb46a-fc1d-4462-ab17-9938dd025d93Tue, 14 Oct 2025 20:12:22 +0000John VespasianI find it reasonable to question any ethical system that does not deliver success and happiness. What’s the point of being a good person if there are no tangible rewards? Why should one practise virtue if it does not bring practical advantages? Michel...375false224fullhttps://www.spreaker.com/episode/the-essays-by-michel-de-montaigne--68140446c375ccf8-a864-4126-8c32-6db341487467Tue, 14 Oct 2025 19:52:21 +0000John VespasianImagine devoting two decades of your life to writing dozens of essays with no expectation of anyone ever reading them. For most people, such a perspective would not make sense. Michel de Montaigne (1533-1592) thought otherwise. Why? Because he was...382false223fullhttps://www.spreaker.com/episode/how-michel-de-montaigne-wrote-his-essays--68084678192b491e-9aee-4a2d-b60b-de235c9609a5Thu, 09 Oct 2025 21:44:22 +0000John VespasianIn the vast critical commentary on the essays by Michel de Montaigne (1533-1592), I haven’t found detailed explanations of Montaigne’s writing method. The question is intriguing and worth answering: Montaigne proved capable of producing dozens of...370false222fullhttps://www.spreaker.com/episode/the-structure-of-michel-de-montaigne-s-essays--68084271e147bc3c-5217-4f60-af9e-73b407cbc147Thu, 09 Oct 2025 21:21:29 +0000John VespasianNowadays, writers privilege structure above all. Before they write down the first word, they want to know precisely where they are going. They want to select in advance their destination and all the stops along the way. For writing his essays, Michel...389false221fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-free-will--680842746c091bd8-0b46-426f-b87d-1049ff54cf2eThu, 09 Oct 2025 20:57:07 +0000John VespasianWhen in doubt, it is wise to develop a theory and check if it matches the facts; experience will tell us if the theory is correct or if it needs revising. Trial and error can prove tiresome but it is the best of methods to figure out the truth. Michel...370false220fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-wisdom--68084273a4af74fd-8d12-4c24-8163-2a6b624d321eThu, 09 Oct 2025 20:32:01 +0000John VespasianI have a simple definition of wisdom. It consists of just seven words. I define wisdom as “the habit of seeing what is hidden.” It is a short, but highly demanding definition, which disqualifies most mindless rituals and educated nonsense. Michel de...457false219fullhttps://www.spreaker.com/episode/controversy-in-michel-de-montaigne-s-wisdom--680542992b1f9618-0535-4e34-9970-6e9a7289a34dTue, 07 Oct 2025 22:03:41 +0000John VespasianWisdom without controversy is soon forgotten, in the same way as one forgets unused knowledge, unused spare parts, and unused train tickets. Michel de Montaigne (1533-1592) made a conscious decision to use controversy in his essays, precisely because...316false218fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-self-discipline--680543008f3af761-7cb0-443d-b571-53f8a4ff04cfTue, 07 Oct 2025 21:47:20 +0000John VespasianLife would be much easier if we could reduce ethics to just one concept. Would it not be great if we could make decisions and implementation plans that always hit the target? Michel de Montaigne (1533-1592) took upon himself the task of reducing...389false217fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-advice-on-self-discipline--680538352e9de24c-668c-4d62-a794-49073b554debTue, 07 Oct 2025 21:22:34 +0000John VespasianThere is very little benefit in telling people to do something without telling them how. I mean without telling them exactly how. Clear and precise instructions are the prerequisite of good implementation. Without those, success will depend on luck or...404false216fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-happiness--68053827f42ba7fa-dd64-461e-894c-503ddf009361Tue, 07 Oct 2025 20:52:16 +0000John VespasianTo a great extent, happiness is the result of good philosophy accompanied by good implementation. Michel de Montaigne (1533-1592) wrote essays for two decades with the sole goal of clarifying the path to happiness. He wanted to build himself a...359false215fullhttps://www.spreaker.com/episode/individuality-and-determinism-in-schopenhauer--679928514e13bdbd-060d-4b8a-9cfd-e28c29fe6fd3Thu, 02 Oct 2025 22:00:33 +0000John VespasianYou do not need to search long to find philosophers that rate Arthur Schopenhauer (1788-1860) as the ultimate advocate of determinism. Nonetheless, they are wrong; their categorisation of Schopenhauer as deterministic is superficial and overlooks a...402false214fullhttps://www.spreaker.com/episode/aristotle-s-views-on-the-nature-of-reality-and-existence--67992852e0724c46-c2d5-4391-97a9-395f8d03893bThu, 02 Oct 2025 21:45:59 +0000John VespasianThe enormous achievements of Aristotle come to light when you compare his ideas with those of other thinkers. Especially during the decade that he devoted to lecturing in Athens (335-325 BC), he came up with very accurate insights on the nature of...297false213fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-the-meaning-of-life--67992467a1048df9-f930-41ad-93db-2abd160a5f78Thu, 02 Oct 2025 21:20:59 +0000John VespasianWas Arthur Schopenhauer (1788-1860) a subjectivist? Did he reject an objective philosophy, where the concepts of good and bad are universally defined? What’s the difference between Schopenhauer and subjectivist thinkers? Schopenhauer wasn’t a...499false212fullhttps://www.spreaker.com/episode/aristotle-s-thoughts-on-the-purpose-of-art-and-beauty--679924705e99a042-98da-448a-9d62-0f048a79a1f7Thu, 02 Oct 2025 20:53:42 +0000John VespasianAristotle (384-322 BC) devoted his “Poetics” to defining art and beauty, especially in the field of theatre. For Aristotle, art consists of a reality imitation or reflection (“mimesis”) with a purpose determined by the artist. The Aristotelian concept...562false211fullhttps://www.spreaker.com/episode/schopenhauer-on-determinism--67958194e675b53c-6d5a-4b8c-9470-dd7bfc52b8f3Tue, 30 Sep 2025 22:21:19 +0000John VespasianIt’s not correct to say that Arthur Schopenhauer (1788-1860) embraced a form of metaphysical determinism. His philosophy rests on the assumption that the will (which I translate as “life force”) influences all events, but there is a substantial...438false210fullhttps://www.spreaker.com/episode/aristotle-s-understanding-of-human-flourishing-and-success--6795819521754433-ffc2-4fb2-a305-94b902647942Tue, 30 Sep 2025 22:20:58 +0000John VespasianAristotle (384-322 BC) addressed human flourishing in his work, “Nicomachean Ethics.” The key idea of “Nicomachean Ethics” is that the goal of human life should be happiness (in Greek “eudaimonia).” For Aristotle, happiness means “leading the good...458false208fullhttps://www.spreaker.com/episode/schopenhauer-and-buddhism--6795819649d2bbd6-8fd6-4635-a213-6c1e9f4f707aTue, 30 Sep 2025 21:57:41 +0000John VespasianIn the field of ethics, Arthur Schopenhauer (1788-1860) was influenced by Buddhist thought. In particular, Schopenhauer held in high regard the Buddhist concern for suffering, placing empathy and compassion at the centre of his ethical system....393false209fullhttps://www.spreaker.com/episode/aristotle-s-concepts-of-potentiality-and-actuality--67957555d0aa445f-049d-47f7-adc8-b7ab3c6a3be8Tue, 30 Sep 2025 21:05:26 +0000John VespasianIf you walk the streets of any large city nowadays, the sheer number of homeless, confused people will make you wonder if Aristotle’s theory of potentiality and actuality has been totally forgotten. While most people today believe that...328false207fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-literary-works-and-themes--67902763226afe98-ea65-40a4-990e-55014c657a08Thu, 25 Sep 2025 22:08:37 +0000John VespasianFor twenty years, Michel de Montaigne (1533-1592) spent a good part of his days writing his essays. He made no planning, organisation, or outline of the whole. Instead, he let his works grow organically and spontaneously. Eventually, he compiled his...537false206fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-pursuit-of-knowledge--67902762fd9c0d17-c051-43be-aa33-47ba2ef8fcf1Thu, 25 Sep 2025 21:32:44 +0000John VespasianI agree with Michel de Montaigne (1533-1592) that most of what we learn is of questionable accuracy. He preached by example because, for twenty years, he wrote haphazard essays on disorganised, sometimes obscure, subjects. Allegedly, he was looking...368false205fullhttps://www.spreaker.com/episode/critique-of-michel-de-montaigne-s-method-for-pursuing-knowledge--6790233422ff6333-798d-4575-94eb-68cab19f2a1cThu, 25 Sep 2025 21:04:54 +0000John VespasianMichel de Montaigne (1533-1592) devoted substantial time and effort to pursuing knowledge, but he employed a rather haphazard method. He would spend a week writing an essay on some important subject, but then failed to draw clear conclusions. I know...380false204fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-importance-of-reading--679023353114da99-afa0-4c05-a39d-6e46e668eb13Thu, 25 Sep 2025 20:37:20 +0000John VespasianThere cannot be complex thinking without reading. Ancient Greek philosophers established the basis of civilization in great part because of their ability to write cogently and build on the knowledge accumulated by their predecessors. Michel de...334false203fullhttps://www.spreaker.com/episode/michel-de-montaigne-how-reading-enhances-self-reliance--67871523407f6781-b936-485d-9a47-3db2d173e843Tue, 23 Sep 2025 22:07:31 +0000John VespasianBefore quitting his job and retiring to live in the countryside, Michel de Montaigne (1533-1592) had witnessed outrageous displays of prejudice and irrationality. Widespread violence had driven him close to losing all hope for humanity. Luckily, he...397false202fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-literary-appreciation-and-criticism--6787152239920c3b-f81b-48fd-ac0e-2e0288abbaa2Tue, 23 Sep 2025 21:44:58 +0000John VespasianDue to their heterogeneous subjects, the essays of Michel de Montaigne (1533-1592) cannot be easily summarised in quotes and one-liners. Nevertheless, I am going to present here the quotes that I consider most relevant for conveying Montaigne’s key...418false201fullhttps://www.spreaker.com/episode/lessons-from-michel-de-montaigne-s-literary-appreciation-and-criticism--6787116775c46562-b918-4067-8f1e-727875a6caf2Tue, 23 Sep 2025 21:21:25 +0000John VespasianIt is only recently that people have started to regard literary, historical, and philosophical studies as worthless. Parents warn their children against humanities studies, and instead, try to steer them towards medicine, law, or computer science....395false200fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-art-of-conversation--67871166ef8e418e-c5a8-421b-a3c1-f4fa04b4d57bTue, 23 Sep 2025 20:57:33 +0000John VespasianEverybody can talk and put forward his ideas, but it requires alertness and subtlety to draw the best of conversations. In life, time and energies are limited, and conversation takes up a fair measure of those. How can we carry out conversations in...465false199fullhttps://www.spreaker.com/episode/montaigne-s-cultural-impact-especially-on-french-literature--67814408a466662f-6a2c-4405-8360-fdde3d9ccc13Thu, 18 Sep 2025 21:50:00 +0000John VespasianAfter devoting twenty years of his life to writing essays, Michel de Montaigne (1533-1592) had developed great expectations for the future. He believed that his essays would appeal to a large public and influence future generations. History has proven...487false198fullhttps://www.spreaker.com/episode/critique-of-michel-de-montaigne-s-cultural-impact--67813821dbcb5fb2-a5ff-4c6b-b303-fc235f8afd02Thu, 18 Sep 2025 21:17:49 +0000John VespasianSadly, the cultural impact of Michel de Montaigne (1533-1592) has been mostly detrimental. Why? Because intellectuals have retained the worst part of Montaigne’s ideas and forgotten his valuable insights. Am I exaggerating in my assessment? I do not...388false197fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-self-awareness--67786823c1ffde0b-58cf-4cb1-a76e-6aabeaf24678Tue, 16 Sep 2025 22:00:10 +0000John VespasianSelf-awareness remains as rare a phenomenon nowadays as it has been in prior generations. It requires the ability to apply philosophical ideas in daily life, weighing them against social pressures, personal convenience, and short-term practicality....391false196fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-individualism--67786824af7b59c6-a53c-4344-a81b-03b1d92884c1Tue, 16 Sep 2025 21:30:17 +0000John VespasianI’m always puzzled when I meet individuals unable to make up their minds. They stay put in losing situations and keep going in the wrong direction. They say yes when they do not mean it, because they cannot gather the strength to say no. Michel de...396false195fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-authenticity-in-writing--6778619404213f0a-e889-46f2-9846-fa3c5bfb9140Tue, 16 Sep 2025 21:05:27 +0000John VespasianThe confusion between authenticity and subjectivity keeps exerting a negative influence on philosophy and literature. It is wrong to call an author “authentic” just because he is giving a personal opinion devoid of reasoning and unconnected to facts....332false194fullhttps://www.spreaker.com/episode/analysis-of-michel-de-montaigne-s-authenticity-in-writing--67727917511bffcd-6c71-4e2d-a9a6-94739b6a650dThu, 11 Sep 2025 21:54:55 +0000John VespasianAuthenticity starts and ends with critical thinking. It revolves around checking the accuracy of facts, contesting ready-made conclusions, and pursuing consistency. Truth is the outcome of authenticity, and ethics is the compilation of practical...422false193fullhttps://www.spreaker.com/episode/asymmetry-in-michel-de-montaigne-s-literary-authenticity--67726929262b836b-3a01-4738-908e-c62409e7d09eThu, 11 Sep 2025 21:20:20 +0000John VespasianIgnorance, improvisation and incoherence are not sources of artistic authenticity. At best, they can lead to colourful chaos or waste. At worst, they can do the artist in. When we refer to artistic and philosophical authenticity, we are referring to...422false192fullhttps://www.spreaker.com/episode/asceticism-and-michel-de-montaigne-s-literary-authenticity--67695661ecb24bfb-dea3-4ade-9dc5-fe62d0e46805Tue, 09 Sep 2025 21:47:04 +0000John VespasianConsistency is the very first thing we expect from authentic individuals, that is, consistency between their speech and feats. Nonetheless, Michel de Montaigne (1533-1592) knew that few thinkers in history have demonstrated a tight consistency. Even...367false191fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-summary--67695092b21d8fe1-c1da-4712-978a-f49e7f2a01c7Tue, 09 Sep 2025 21:15:59 +0000John VespasianFew thinkers in history have developed integrated systems of philosophy. I view Arthur Schopenhauer (1788-1860) as one of those few. The key of Schopenhauer’s philosophy is that all reality is governed by a cosmical force, which he calls “Will.”...393false190fullhttps://www.spreaker.com/episode/schopenhauer-s-theory-of-the-will--676950932a8230c8-bb0b-4b9e-b964-f0524da8ebcbTue, 09 Sep 2025 20:51:33 +0000John VespasianThe theory of the will constitutes the key element in all books by Arthur Schopenhauer (1788-1860) and the most distinctive aspect of his philosophy. Schopenhauer regarded “the Will” as the fundamental force in nature, a force that drives animal and...357false189fullhttps://www.spreaker.com/episode/the-great-merit-of-schopenhauer-s-theory-of-the-will--6769462734ebff9d-c281-4b5b-98c2-f758db494a4fTue, 09 Sep 2025 20:25:04 +0000John VespasianThe theory of the will formulated by Arthur Schopenhauer (1788-1860) was neither original nor revolutionary. Before the publication of Schopenhauer’s ideas, dozens of theologians had postulated that a divine force is the ultimate driver of all events...337false188fullhttps://www.spreaker.com/episode/schopenhauer-and-nietzsche-similarities-and-differences--67694628fea0823b-705f-4185-a4dd-aa7ff9850979Tue, 09 Sep 2025 19:43:54 +0000John VespasianArthur Schopenhauer and Friedrich Nietzsche are two of the most important philosophers in history. Both lived in Germany (in territories that eventually became part of today’s Germany) and placed the theory of the will at the centre of their ideas....434false187fullhttps://www.spreaker.com/episode/schopenhauer-s-theory-of-the-will-compared-to-other-philosophers--676392407ca873e4-0e53-4e58-b6b3-1ae2d7e87157Thu, 04 Sep 2025 22:04:15 +0000John VespasianThe influence of the theory of the will developed by Arthur Schopenhauer (1788-1860) has not always been acknowledged by those who had imitated his ideas. More often than not, other thinkers have quietly adopted Schopenhauer’s insights without giving...420false186fullhttps://www.spreaker.com/episode/reasons-for-the-similarities-and-differences-between-schopenhauer-and-nietzsche--6763872295171d82-8e87-4740-b987-18b5b89a4201Thu, 04 Sep 2025 21:03:57 +0000John VespasianThere is substantial overlapping between the philosophies of Arthur Schopenhauer (1788-1860) and Friedrich Nietzsche (1844-1900). The main reason for their similarities is that both men were dissatisfied with the Enlightenment ideas (from Kant and...357false185fullhttps://www.spreaker.com/episode/origins-of-the-similarities-and-differences-between-schopenhauer-and-nietzsche--6763872448220451-6942-40e7-997c-32906700ed63Thu, 04 Sep 2025 20:32:52 +0000John VespasianConsidering the rather miserable life of Friedrich Nietzsche (1844-1900), it is fair to ask why he grew apart from the ideas presented by Schopenhauer (1788-1860), instead of endorsing them and building them further. I must start by saying that the...415false184fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-perception--6763798690c17308-e825-4d93-bc16-4fc4ae3222d6Thu, 04 Sep 2025 19:58:23 +0000John VespasianSchopenhauer’s understanding of perception is rooted in the subjective experience of each person. Schopenhauer does not view perception as a passive mirror. It’s not an automatic, objective reflection of an external reality, but an active engagement...475false183fullhttps://www.spreaker.com/episode/critique-of-schopenhauer-s-philosophy-of-perception--67604360baefb6b1-0a2a-4306-a5eb-9cfb217a6c5aTue, 02 Sep 2025 22:08:59 +0000John VespasianThe theory of perception is one of the weakest aspects in the philosophy developed by Arthur Schopenhauer (1788-1860). It consolidates in one point all errors in Schopenhauer’s ideas. It’s so poorly reasoned that it may prevent us from appreciating...362false182fullhttps://www.spreaker.com/episode/comparison-of-schopenhauer-and-hegel--67603153a0488c38-a95d-4a38-aa2b-5b50de53586aTue, 02 Sep 2025 21:02:36 +0000John VespasianSeldom has the world seen such a deep, perennial animosity between philosophers as the one that existed between Arthur Schopenhauer (1788-1860) and Friedrich Hegel (1770-1831). While Hegel basically ignored Schopenhauer, the latter was delighted when...406false181fullhttps://www.spreaker.com/episode/impact-of-the-comparison-between-schopenhauer-and-hegel--675479431cb0c806-39dc-493f-b020-7e6e0fc83bf1Thu, 28 Aug 2025 22:01:15 +0000John VespasianArthur Schopenhauer (1788-1860) expressed his dislike of Hegel's philosophy at every opportunity. In fact, Schopenhauer devoted a good part of his key work “The world as will and representation” to opposing Hegelian ideas. Schopenhauer viewed Hegel...350false180fullhttps://www.spreaker.com/episode/schopenhauer-on-determinism--665401116567ca7d-24e7-4a82-bcea-362b25ecd35eThu, 12 Jun 2025 21:59:43 +0000John VespasianIt’s not correct to say that Arthur Schopenhauer (1788-1860) embraced a form of metaphysical determinism. His philosophy rests on the assumption that the will (which I translate as “life force”) influences all events, but there is a substantial...417false178fullhttps://www.spreaker.com/episode/individuality-and-determinism-in-schopenhauer--665401126da1d447-6450-456f-bfca-96e2da06596dThu, 12 Jun 2025 21:40:38 +0000John VespasianYou do not need to search long to find philosophers that rate Arthur Schopenhauer (1788-1860) as the ultimate advocate of determinism. Nonetheless, they are wrong; their categorization of Schopenhauer as deterministic is superficial and overlooks a...391false178fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-time--665395596e42c455-c435-4cd8-a66e-c892da291c98Thu, 12 Jun 2025 21:20:21 +0000John VespasianThe reflections of Arthur Schopenhauer (1788-1860) are to be found in his work “The world as will and representation.” I consider equally interesting the observations contained in his “Aphorisms on the art of living,” published in 1851. In contrast to...421false177fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-history--665395606feb11d5-376b-42b0-8cac-341f1e6b1b4eThu, 12 Jun 2025 20:56:54 +0000John VespasianThe philosophy of Arthur Schopenhauer (1788-1860) places history on a secondary plane. Schopenhauer didn’t give history a central role because he did not consider that humanity should achieve any goal beyond the happiness of the individual....338false176fullhttps://www.spreaker.com/episode/michel-de-montaigne-on-self-discovery-and-self-expression--6641363065021f54-f2a5-46c8-b252-9d813f9c9f6aThu, 05 Jun 2025 22:19:04 +0000John VespasianLike many other authors, Michel de Montaigne (1533-1592) regarded writing as a process of self-discovery; he talked about self-discovery through self-expression. He meant that we get to know ourselves better when we outline our ideas in writing, or...356false175fullhttps://www.spreaker.com/episode/michel-de-montaigne-on-the-limits-to-self-discovery-and-self-expression--66413631e93b83d1-b5e2-4fc5-b885-61a58e22662eThu, 05 Jun 2025 21:55:36 +0000John VespasianSocial constraints are not a new phenomenon in history. In one way or another, they have existed as long as social structures. They reflect the displeasure of the people who hold the dominant opinions, and their attempts to prevent criticism and...387false174fullhttps://www.spreaker.com/episode/self-discipline-and-michel-de-montaigne-s-self-expression--66413632609ef377-f6ec-4463-a9fe-f2ecf0141af8Thu, 05 Jun 2025 21:33:01 +0000John VespasianErroneously, philosophers often attribute achievements and heroism to the ability to withstand pressure, social or physical, in extreme situations. Michel de Montaigne (1533-1592) came up with a more realistic view. Instead of looking at extreme...401false173fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-true-path-to-self-discovery--6638789076945200-00a1-4ced-a185-caa9e27d8676Tue, 03 Jun 2025 22:07:38 +0000John VespasianWe all know individuals who lack a sense of direction. They drift from day to day because they lack long-term objectives. I find it no surprise then that their decisions are inconsistent and undermine each other. Michel de Montaigne (1533-1592) had...360false172fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-intellectual-independence--66387891a0024601-fe13-4f46-85e2-5a24c9265076Tue, 03 Jun 2025 21:47:19 +0000John VespasianAn independent spirit and strong nerves are the prerequisites of intellectual independence. Michel de Montaigne (1533-1592) possessed those qualities, but had not inherited them. It would take him three decades of trial and error to acquire them....339false171fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-advantages-of-intellectual-independence--66387892a1384edf-f262-4c4c-aca0-ba1c708b173dTue, 03 Jun 2025 21:28:52 +0000John VespasianWhile the risks of intellectual interdependence are obvious, the advantages are rarely mentioned. Widespread silence about the advantages explains why many people dismiss intellectual independence as unworkable or not affordable. Michel de Montaigne...402false170fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-intellectual-independence-and-peace-of-mind--663873405e389c64-d71e-4dd5-9ddb-695ad7ddb197Tue, 03 Jun 2025 21:04:39 +0000John VespasianThe powerful connection between intellectual independence and peace of mind is seldom mentioned. I view the former as a prerequisite of the latter. Peace of mind requires a fair, realistic assessment of people and events. In the absence of...366false169fullhttps://www.spreaker.com/episode/critique-of-schopenhauer-s-philosophy-of-history--6634558548eae165-1642-4f6b-9fe9-fd8dde02a2c5Fri, 30 May 2025 22:07:55 +0000John VespasianPosterity showed vast disagreements with the philosophy of history put forward by Arthur Schopenhauer (1788-1860). His individualist view of society came to be rejected by Friedrich Nietzsche (1844-1900) in the first place. Schopenhauer had argued...428false168fullhttps://www.spreaker.com/episode/schopenhauer-s-pessimism-what-it-is-and-what-it-s-not--663455881a2d6c4c-1f45-4795-943d-36f714b4377aFri, 30 May 2025 21:46:54 +0000John VespasianAccording to most philosophy books, Arthur Schopenhauer (1788-1860) was profoundly pessimistic. However, when you look into the details of his life and his works, you will see that the truth goes in the opposite direction. Historians tell us that...459false167fullhttps://www.spreaker.com/episode/exaggeration-and-reality-in-schopenhauer-s-pessimism--663450815743aa58-6e98-4ed1-85c9-7623ec2c89ffFri, 30 May 2025 21:19:57 +0000John VespasianIn history, few authors have been categorized as pessimistic as Arthur Schopenhauer (1788-1860). Critics reproach him for his observation that most pleasures fail to provide us long-term fulfilment, but is Schopenhauer’s observation inaccurate? When...409false166fullhttps://www.spreaker.com/episode/literary-creativity-in-michel-de-montaigne-s-essays--662131536885b399-2e16-45f8-a7c5-40d66ea4c76aThu, 22 May 2025 22:15:30 +0000John VespasianI define creativity as the ability to do great things with few resources. It is a combination of ingenuity, resourcefulness and focus; note that this definition includes a useful output as a key requirement. Michel de Montaigne (1533-1592) is the...374false165fullhttps://www.spreaker.com/episode/the-key-to-michel-de-montaigne-s-literary-creativity--66213187b5640a0e-5f0d-45ae-ba2d-1f01b6e4bc44Thu, 22 May 2025 21:49:08 +0000John VespasianIn contrast to writers in our century, Michel de Montaigne (1533-1592) never claimed to be extraordinarily creative. Even during his last years, when it was obvious that he had produced a remarkable output, his attitude remained modest. Historians...349false164fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-literary-style--66213188abac5db4-67f7-4e94-9d46-4d03b48ce52fThu, 22 May 2025 21:29:46 +0000John VespasianThe literary style of Michel de Montaigne (1533-1592) teaches us key lessons in the field of self-improvement. I mean lessons of universal validity that anyone can put into practice right now. Literary critics have analysed Montaigne’s works from the...428false163fullhttps://www.spreaker.com/episode/philosophical-lessons-from-michel-de-montaigne-s-literary-style--66212286e27fc752-769b-4d41-a584-9893b8dc41d4Thu, 22 May 2025 21:01:32 +0000John VespasianStyle is the opposite of randomness and disharmony. When we say of a person or item that “they have style,” we mean that they stand apart; that they possess characteristics making them recognisable at first sight. Michel de Montaigne (1533-1592)...406false162fullhttps://www.spreaker.com/episode/montaigne-s-literary-techniques-and-contributions--66212287fd2031ea-6b2a-4243-a2a9-1a979c73227bThu, 22 May 2025 20:38:14 +0000John VespasianWhy should we study Montaigne’s literary techniques? What benefits can we draw from his contributions? I see two crucial reasons for studying the literary techniques and contributions from Michel de Montaigne (1533-1592). In the first instance, they...422false161fullhttps://www.spreaker.com/episode/human-flourishing-and-schopenhauer-s-pessimism--6617747790c89d2f-fbd3-4012-a2c2-19842c83469cTue, 20 May 2025 21:54:21 +0000John VespasianLiterary critics state that Albert Camus (1913-1960) wrote his novel “The Stranger” under the influence of Schopenhauer (1788-1860), but they are completely wrong. Camus created a protagonist, named Meursault, who displays indifference and defeatism...352false160fullhttps://www.spreaker.com/episode/the-myth-of-schopenhauer-s-pessimism--66177478868ce87b-0cb8-4a0c-8396-dd4979dbbc60Tue, 20 May 2025 21:31:33 +0000John VespasianIn a discussion about pessimism in Arthur Schopenhauer (1788-1860), we must begin by defining our terms. Before you engage any philosophical discussion, you should ask people to define their terms. It’s a waste of time to argue for or against an idea,...422false159fullhttps://www.spreaker.com/episode/schopenhauer-and-the-idea-of-justice--66176893686f8c39-138b-4a13-bc0f-6aa76db21ca5Tue, 20 May 2025 21:08:32 +0000John VespasianIn the philosophy of Arthur Schopenhauer (1788-1860), we find a unique combination of realism and empathy. His books show that Schopenhauer was fully conscious of the advantages of industrial societies. They offer individuals far more chances than...335false158fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-idea-of-justice--661769531c7bbf46-94cf-4d97-ac26-d8b17169c215Tue, 20 May 2025 20:34:33 +0000John VespasianThe genius of Arthur Schopenhauer (1788-1860) also shows in his unique idea of justice. On the one hand, he regarded it as highly desirable in society. Civilisation cannot exist without a consistent protection of life, liberty and property. On the...379false157fullhttps://www.spreaker.com/episode/problem-solving-and-michel-de-montaigne-s-literary-techniques--661092067b5533ba-534a-46bf-af09-937b56a71a04Thu, 15 May 2025 22:04:33 +0000John VespasianIn all areas of human endeavour, the advantages of speed should not be underestimated. For builders, it makes a world of difference whether the structure of an edifice can be completed before the winter comes. For growers, it is crucial that all seeds...372false156fullhttps://www.spreaker.com/episode/the-rationale-for-michel-de-montaigne-s-literary-techniques--66109208259095ec-f00c-4f24-b195-c2560f70910fThu, 15 May 2025 21:41:49 +0000John VespasianIt is easier to understand someone’s actions if we know his motivation. The same applies to understanding his philosophy and literary style, especially when it incorporates innovations, controversy, or unorthodox features. Historians have written...329false155fullhttps://www.spreaker.com/episode/literary-analysis-of-michel-de-montaigne-s-essays--661092074c5fd599-67e0-4ccc-81a2-75baaf03f3afThu, 15 May 2025 21:26:52 +0000John VespasianIn his essays, Michel de Montaigne (1533-1592) pursued a single goal. He just wanted to figure out how to live each day in the best possible manner. The question underlying his works is always the same: What should I do now? Montaigne’s literary...381false154fullhttps://www.spreaker.com/episode/the-role-of-purpose-in-the-literary-analysis-of-montaigne-s-essays--66108456939a67bf-d15d-4a38-9e1d-76bf199aa48dThu, 15 May 2025 21:07:13 +0000John VespasianMichel de Montaigne (1533-1592) embodies the opposite of naivety because his observations revolve around human nature. In every situation, he always wanted to grasp the motivation of the persons involved. Before becoming a writer, Montaigne had...364false153fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-literary-legacy--66108457dd717595-644d-4f61-9d2e-a50faff71eecThu, 15 May 2025 20:50:29 +0000John VespasianThree words suffice me to summarise the literary legacy of Michel de Montaigne (1533-1592): Think for yourself. In each of his essays, he calls for self-reliance, critical thinking, open-mindedness, and personal initiative. Unfortunately, historians...386false152fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-literary-legacy--661075666d3507cf-c609-49d4-9f42-ee277ee2ac8eThu, 15 May 2025 20:23:53 +0000John VespasianThree words suffice me to summarise the literary legacy of Michel de Montaigne (1533-1592): Think for yourself. In each of his essays, he calls for self-reliance, critical thinking, open-mindedness, and personal initiative. Unfortunately, historians...346false151fullhttps://www.spreaker.com/episode/schopenhauer-and-freedom--660786429e0a8457-e6e1-495f-b64b-5be1384973dbTue, 13 May 2025 22:19:25 +0000John VespasianThe idea of freedom in Arthur Schopenhauer (1788-1860) is linked to his philosophy of the will. He outlined his concept of the will in his major works “About the fourfold root of the principle of sufficient reason” (1808) and “The world as will and...412false150fullhttps://www.spreaker.com/episode/critique-of-schopenhauer-s-ideas-on-freedom--6607864002335ea8-2275-4218-b410-c73858882b6dTue, 13 May 2025 22:01:53 +0000John VespasianDespite his sound reasoning and accurate writing, Arthur Schopenhauer (1788-1860) didn’t succeed in making his ideas on freedom popular. In particular, his theory of the will wasn’t taken seriously by other philosophers and fell into oblivion at the...415false149fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-nature-of-existence--6607864166bb7a2f-3376-4afd-8e45-5b49d5446758Tue, 13 May 2025 21:47:04 +0000John VespasianThe concept of the will (which I translate as “life force” or “primal energy”) plays the key role in the philosophy of Arthur Schopenhauer (1788-1860). He argued that a blind, irrational, overwhelming force drives all creatures to reproduce, sustain...345false148fullhttps://www.spreaker.com/episode/impact-of-schopenhauer-s-views-on-the-nature-of-existence--6607812987311978-f8ad-4d91-bd96-2c42501e389cTue, 13 May 2025 21:28:24 +0000John VespasianThe stunning accuracy of the intuitions and insights gained by Arthur Schopenhauer (1788-1860) becomes apparent when we compare him with other philosophers. Many have attacked Schopenhauer’s views on the nature of existence but the attacks have only...357false147fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-causality--660781278a1bbe05-ee49-4bf9-b13c-1f685b1b1e61Tue, 13 May 2025 21:11:14 +0000John VespasianAristotle (384-322 BC) is not only the three most influential philosophers in history, but the creator of brand-new mentality. The other two key philosophers, Plato and Kant, cannot claim the same honour. Through keen observation and logic, Aristotle...736false146fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-metaphysics--6607812866ae1fe6-6638-4685-8c5b-6c4d46fab815Tue, 13 May 2025 20:51:27 +0000John VespasianThe first thing to say about Aristotle’s metaphysics is that its very name has become misleading. The original Ancient Greek text is using the term “metaphysics” with the meaning “principles of physics” or “principles of reality.” In Aristotle’s...766false145fullhttps://www.spreaker.com/episode/the-hidden-message-in-michel-de-montaigne-s-literary-legacy--66007112aac4aeee-68f9-4c0e-81b0-58c592a81fe7Thu, 08 May 2025 22:16:01 +0000John VespasianLearning to fish is more valuable than getting a free meal, because the former can feed us for a lifetime. Methods are far more valuable than objects, because objects are finite. Methods are not limited in time. We can simply employ them to arrive at...385false144fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-5-of-5-joy-until-the-last-minute--6600713675d7e4ca-ecd5-401e-aecf-61d3059e740bThu, 08 May 2025 21:57:17 +0000John VespasianSome people are so afraid of dying that they waste hundreds of hours trying to protect themselves against the normal risks of life. They fear catching the flu, falling from their bicycle, or eating too much meat; as a result, they restrain their...351false143fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-4-of-5-the-pinnacle-years--6600629326ea8e6d-954e-4b58-bda2-ae0d61fa6b89Thu, 08 May 2025 21:43:31 +0000John VespasianWhen things are falling apart and everything seems lost, we might just as well enjoy ourselves. Once we realise that our days are counted, there is little reason for stress. Every day that is left can deliver exhilaration and happiness On his...346false142fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-3-of-5-dealing-with-chronic-illness--660062942af19fa9-ec47-4ee9-bd4d-bc5133de918eThu, 08 May 2025 21:26:48 +0000John VespasianPeople always show their true colours in times of crisis. We can then recognise our true friends, true priorities, and the best and worst parts of our own character. Hardship makes the hero come forth, while the cowards sink into misery. Michel de...369false141fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-2-of-5-his-momentous-decision--66006295a8f7748c-82cd-455d-abef-e8bd5f556060Thu, 08 May 2025 21:10:15 +0000John VespasianThe most intriguing aspect in the biography of Michel de Montaigne (1533-1592) is his decision, when he was in his late thirties, to abandon a promising career in law and retire to live in the countryside. I have an explanation for Montaigne’s unusual...361false140fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-1-of-5-his-early-years--66006296992a0601-8d89-4f45-8b40-82a6fd7275b9Thu, 08 May 2025 20:54:08 +0000John VespasianI consider the French essayist Michel de Montaigne (1533-1592) one of the most underrated philosophers in history. He is not on the same level as Aristotle, Plato and Socrates, but when it comes to personal development, he is one of the best....375false139fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-literary-hints-and-clues--660056346168c863-9d96-4e36-84f9-08735a3c5170Thu, 08 May 2025 20:38:12 +0000John VespasianWhen authors write, they cannot avoid revealing their views and personal history, their traumas and pressing concerns. Consciously or unconsciously, they are giving hints and clues about their own life. Michel de Montaigne (1533-1592) and his works...378false138fullhttps://www.spreaker.com/episode/examples-of-schopenhauer-s-views-on-the-nature-of-existence--65838469e0c83bbf-1943-493c-9bc8-683095ad7f4eThu, 01 May 2025 21:56:33 +0000John VespasianI’m going to point to several examples to illustrate the views of Arthur Schopenhauer (1788-1860) on the nature of human existence. The examples are drawn from famous literary works depicting challenging situations that put Schopenhauer’s advice to...492false137fullhttps://www.spreaker.com/episode/schopenhauer-and-kant-a-comparison--65838468f001ee0d-4db7-4bf1-8806-d29ef5323d98Thu, 01 May 2025 21:36:24 +0000John VespasianDespite their closeness in time, there are huge differences in intent and content between the ideas of Immanuel Kant (1724-1804) and those of Arthur Schopenhauer (1788-1860). Kant aimed at reconciling empiricism and rationalism, but with little...383false136fullhttps://www.spreaker.com/episode/schopenhauer-and-the-unconscious--6583593330e9ca36-1fdf-4be8-9071-b3f562c411b9Thu, 01 May 2025 21:10:42 +0000John VespasianThe philosophy of Arthur Schopenhauer (1788-1860) on the unconscious has exerted a vast influence on later thinkers such as Sigmund Freud, Carl Jung, Alfred Adler, or Wilhelm Reich. In his work “The world as will and representation” (1818),...373false135fullhttps://www.spreaker.com/episode/impact-of-schopenhauer-s-views-on-the-unconscious--6583593272158d85-9d97-469d-92d6-9be0c37f7d88Thu, 01 May 2025 20:53:50 +0000John VespasianFew historians acknowledge the large influence of Arthur Schopenhauer (1788-1860) on psychology, but Schopenhauer’s theory of the will (“life force”) as irrational driver of human psychology had set the background for Freud’s concept of a...382false134fullhttps://www.spreaker.com/episode/critique-of-schopenhauer-s-views-on-the-unconscious--6579887685164b08-cf12-4ced-8029-fc455d6bfdd3Tue, 29 Apr 2025 22:00:27 +0000John VespasianSpecifically in the works of Carl Rogers, Wilhelm Reich and William James, the twentieth century brought strong criticism of the views on the unconscious presented by Arthur Schopenhauer (1788-1860). Their definitions of the unconscious are based on...455false133fullhttps://www.spreaker.com/episode/schopenhauer-and-the-nature-of-truth--65798875619a4878-54e6-43d7-96fb-04cc36bf91dcTue, 29 Apr 2025 21:45:14 +0000John VespasianArthur Schopenhauer (1788-1860) devoted his whole life to the pursuit of truth. He acknowledged that truth is sometimes unpleasant and harsh, but humans are better off when they face problems and take action to solve them. In his major work “The World...420false132fullhttps://www.spreaker.com/episode/examples-of-schopenhauer-s-views-on-the-nature-of-truth--657984023a8bfe56-5aa9-4a20-944f-94f7f255031bTue, 29 Apr 2025 21:12:52 +0000John VespasianArthur Schopenhauer (1788-1860) gave us valuable insights on human behaviour. Let us take a look at historical examples of Schopenhauer’s views on the nature of truth. First of all, Michel de Montaigne (1533-1592), a French philosopher, as a worthy...352false131fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-biography-tradition-versus-change--6574930568315b03-7dbb-4138-8f89-dac97d244a64Thu, 24 Apr 2025 21:31:59 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) was one of the most realistic philosophers in history. He was remarkably talented at analysing problems, reviewing possible solutions, discarding the unworkable, and selecting the most...359false130fullhttps://www.spreaker.com/episode/michel-de-montaigne-and-the-art-of-living--6574930734c5fc97-992d-40f1-a613-935212df0ed8Thu, 24 Apr 2025 21:15:01 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) made it particularly clear that he wanted to differentiate himself from his peers. His vast literary achievements are not the result of luck. His philosophy is not the outcome of random...359false129fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-art-of-living-quietly--6574931120b51ee7-9b2c-4526-9ee9-56bbe8edb8ecThu, 24 Apr 2025 20:58:19 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) was aware of the dangers associated to popularity. He also knew the financial advantages that one can draw from it, but after careful reflection, he opted for a quiet lifestyle in the...368false128fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-key-lesson-on-the-art-of-living--65749309f2d970df-7135-4e53-b92e-5b3743475229Thu, 24 Apr 2025 20:38:06 +0000John VespasianJohn Vespasian explains that Montaigne’s essay titled “On the inequality amongst us” is conveying the key lesson from his life, namely, that we should accept without complaints the fact that each person is different, and that all attempts to...409false127fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-impact-on-early-modern-philosophy--65749310d4cdf817-7880-4214-a33c-7600bae67fd9Thu, 24 Apr 2025 20:23:33 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) had zero impact on early modern philosophy because his great merit was to look to the past, not to the future. As a result, Montaigne developed a new, fresh, truly modern mentality that put...386false126fullhttps://www.spreaker.com/episode/why-michel-de-montaigne-had-no-impact-on-early-modern-philosophy--65749312b7cec9af-c309-43b1-a9d9-df754d2ffd7dThu, 24 Apr 2025 20:07:31 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) produced a compelling collection of essays, but historians have exaggerated his impact on early modern philosophy. Take for instance Montaigne’s essay titled “On the custom of wearing...329false125fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-contribution-to-early-modern-philosophy--6574931766187393-0395-4ffa-959d-43dc9062e596Thu, 24 Apr 2025 19:52:46 +0000John VespasianJohn Vespasian explains that Montaigne is an extraordinary author in many aspects, great in erudition and wisdom, but not a philosophical innovator. If anything, he looked at the past more than he was looking at the future. He had drawn his more...393false124fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-impact-on-french-literature-and-cultural-identity--657493151ca61390-003c-4c06-994a-6810cde9ec11Thu, 24 Apr 2025 19:37:34 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) left behind ethical guidelines, practical and tangible, but roving and disorderly. Why? Because he cared for finding the path to happiness, but not for the implicit metaphysics,...406false123fullhttps://www.spreaker.com/episode/michel-de-montaigne-s-relevance-today--65749319d7dad73b-6b8f-4f06-887f-7615c8adbccbTue, 22 Apr 2025 21:46:54 +0000John VespasianBefore devoting time to reading a classical work, it is fair to ask about its relevance today. Why should I devote my energy to reading a classic? What lessons can I possible learn from an author who lived centuries ago? John Vespasian explains that...378false122fullhttps://www.spreaker.com/episode/why-michel-de-montaigne-remains-relevant-today--657493235bfdff89-0146-4c8a-af8f-9f16d7ba129cTue, 22 Apr 2025 21:30:26 +0000John VespasianJohn Vespasian explains that Michel de Montaigne (1533-1592) made it his life’s mission to compile the wisdom of the past. He devoted twenty years of his life to writing essays, condensing the wisdom of Aristotle (384-322 BC), Seneca (4 BC-65 AD), and...340false121fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-four-causes--6574932038d3a2df-f62a-4e35-8cf5-b4f9a7c8044fTue, 08 Apr 2025 22:01:36 +0000John VespasianAristotle adopted a systematic approach to studying the world, explains John Vespasian. His theory of the four causes entails that, if you want to fully understand something, you should consider four distinct causes. First, a material cause that...956false120fullhttps://www.spreaker.com/episode/aristotle-s-concept-of-teleology--657493141034968a-18f1-40be-b4e6-92a179216a43Tue, 08 Apr 2025 21:30:40 +0000John Vespasian“Teleology” is derived from the Greek word “telos,” which means end, purpose, motivation or intent. Aristotle’s teleology postulates that every action in nature has a specific purpose. In Aristotle’s words, such a purpose is called “final cause.” John...1034false119fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-soul--657493225132f064-7bf5-4331-8c13-aacdf346cf7dTue, 08 Apr 2025 21:09:22 +0000John VespasianAristotle did not invent the concept of the soul. John Vespasian explains that the concept was already existing in older cultures such as those of ancient Egyptians and Hinduism. In those cultures, people believed that the soul was the animating...555false118fullhttps://www.spreaker.com/episode/happiness-and-aristotle-s-theory-of-the-soul--657493136edcefb7-8eb6-4d3a-85a1-72f52b39ed1cTue, 08 Apr 2025 20:41:18 +0000John VespasianThe process of philosophical development is similar to the process of learning to walk after you have suffered an injury. It takes lots of training for your muscles to work properly and in a coordinated manner. John Vespasian explains that Aristotle’s...891false117fullhttps://www.spreaker.com/episode/aristotle-s-views-on-ethics-virtue-and-happiness--65749321cd15d30d-ccb3-46b4-b4ed-b15b560d2af1Tue, 08 Apr 2025 19:57:27 +0000John VespasianAristotle (384-322 BC) believed that ethics have a clear, definite purpose. He defined ethics as the science of achieving eudaimonia, which means “a happy, thriving, flourishing life.” John Vespasian explains that Aristotle argued that human beings...742false116fullhttps://www.spreaker.com/episode/aristotle-s-concept-of-practical-wisdom--65749324371da31a-e704-4386-96a8-57a9eabf07cbTue, 08 Apr 2025 19:33:39 +0000John VespasianLike Schopenhauer would do twenty-four centuries later, Aristotle regarded practical wisdom (“phronesis” in Greek) as a crucial ingredient of a happy life. John Vespasian explains that, in his “Nicomachean Ethics,” Aristotle defined phronesis as a...498false115fullhttps://www.spreaker.com/episode/schopenhauer-and-existentialism--657493163487ac1e-0f83-4132-bfe3-998fabe28526Thu, 03 Apr 2025 22:12:08 +0000John VespasianJohn Vespasian explains that the reasons why philosophy books trace the inception of existentialism to Arthur Schopenhauer (1788–1860) are rather weak. Nonetheless, they have attained the status of mainstream opinion and deserve a robust refutation....420false110fullhttps://www.spreaker.com/episode/schopenhauer-and-knowledge--65749326884dcc5c-fa50-4e0f-8d70-a818a8094463Thu, 03 Apr 2025 22:08:01 +0000John VespasianJohn Vespasian explains that, in his early years, Schopenhauer had declared allegiance to the epistemological doctrines of Immanuel Kant (1724-1804). I am referring to the theory of concept formation presented by Kant in his book “Critique of pure...371false114fullhttps://www.spreaker.com/episode/opposition-to-schopenhauer-s-theory-of-knowledge--6574933890a3e12d-785d-45d2-85e7-c61d8aa5c671Thu, 03 Apr 2025 21:43:04 +0000John VespasianJohn Vespasian explains that, when Arthur Schopenhauer (1788-1860) began to question mainstream philosophical ideas, he expected heavy opposition and criticism. In this respect, he was not disappointed. Almost all twentieth-century thinkers have...417false113fullhttps://www.spreaker.com/episode/schopenhauer-on-happiness--65749325932e8a10-4f83-446e-a6c5-659b4ea8a629Thu, 03 Apr 2025 21:19:05 +0000John VespasianJohn Vespasian explains that the life and works of Arthur Schopenhauer (1788-1860) are giving us crucial insights on how to achieve happiness. To this end, he devoted years to studying Western and Eastern thinkers and compiling their best...393false112fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-philosophy-of-happiness--65749330c2c1512c-8cd0-402e-8e17-879e0b4c3d28Thu, 03 Apr 2025 21:02:16 +0000John VespasianWhile most nineteenth-century philosophers focused their efforts on epistemology and social ethics, Arthur Schopenhauer (1788–1860) stands alone in his concern for individual well- being and happiness. John Vespasian explains that Schopenhauer...374false111fullhttps://www.spreaker.com/episode/the-key-difference-between-schopenhauer-and-existentialism--65749354b961e9e8-0feb-4934-a498-f416ce8bf9e6Thu, 03 Apr 2025 20:19:41 +0000John VespasianJohn Vespasian explains that Arthur Schopenhauer (1788-1860) would have been amused to see philosophers like Jean-Paul Sartre (1905-1980) theorise about anxiety and personal authenticity. Sartre didn’t regard as self-evident that individuals are aware...345false109fullhttps://www.spreaker.com/episode/aristotle-s-views-on-the-nature-of-reality--657493189b2e4b16-db68-4af7-9849-a971990ee508Tue, 01 Apr 2025 21:58:54 +0000John VespasianJohn Vespasian explains that Aristotle used a systematic method for drawing conclusions from empirical observations. His concept of reality revolves around the idea of “substance,” which actually means “entity” in the sense employed by Aristotle....457false108fullhttps://www.spreaker.com/episode/aristotle-s-perspective-on-the-purpose-of-human-life--65749341c6e08b78-355a-44af-9754-7ca47b423778Tue, 01 Apr 2025 21:41:15 +0000John VespasianJohn Vespasian explains that Aristotle placed purpose at the very centre of his view of ethics. Purpose is the magnet that enables polarisation. It is the force that keeps things aligned and harmonious. What’s the purpose of life according to...584false107fullhttps://www.spreaker.com/episode/aristotle-s-views-on-friendship--6574933467b1ad9d-b96d-4762-a803-3e849462f61eTue, 01 Apr 2025 21:15:43 +0000John VespasianJohn Vespasian explains that Aristotle addressed friendship in his “Nicomachean Ethics.” He viewed friendship as indispensable for leading a happy life, but identified three types of friendships: those based on utility, those based on pleasure, and...366false106fullhttps://www.spreaker.com/episode/aristotle-s-views-on-natural-philosophy--65749327f33b6c15-31fd-4d87-ba2e-39b745768423Tue, 01 Apr 2025 20:57:38 +0000John VespasianJohn Vespasian explains that Aristotle’s views on the natural world established the basis of scientific thought and civilisation. Aristotle’s philosophy is relaying on experience, observation, and logical reasoning. His approach to natural philosophy...501false105fullhttps://www.spreaker.com/episode/aristotle-s-views-on-politics-and-governance--65749343dfc0d8a4-94f1-4caa-9f48-bcba951307b7Tue, 01 Apr 2025 20:40:52 +0000John VespasianJohn Vespasian explains that Aristotle presented his political philosophy in his works “Politics” and “Nicomachean Ethics.” He believed that humans are political by nature. By “political,” he meant that humans prefer living in communities to enhance...563false104fullhttps://www.spreaker.com/episode/critics-of-aristotle-s-views-on-politics-and-governance--65749328cc9007ca-434c-4bbb-bef6-16d1f5f9e93cTue, 01 Apr 2025 20:24:34 +0000John VespasianJohn Vespasian explains that Aristotle’s views on politics and governance can be summed up in a few sentences: depending on the number of rulers (one, a few, everybody), political systems for the common good can be classified into monarchies,...599false103fullhttps://www.spreaker.com/episode/the-two-keys-in-aristotle-s-views-on-politics-and-governance--65749331f8df4bc3-406b-4903-b4e9-d0aa076a23e9Tue, 01 Apr 2025 20:03:38 +0000John VespasianJohn Vespasian explains that Aristotle came up with the two key ideas of balanced governance, but history has done everything possible to wipe them out from people’s memory. Aristotle’s first principle of governance is that rulers should work for the...432false102fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-justice--657493579b65ba9a-3faf-462c-8fc4-b65cbe416ee6Tue, 01 Apr 2025 19:41:52 +0000John VespasianJohn Vespasian explains that Aristotle presented his theory of justice in “Nicomachean Ethics.” He distinguished between two types of justice. On the one hand, distributive justice, and on the other hand, reparation or rectification justice....397false101fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-life--657493324ecf89c5-b79f-47f4-8115-2caa2aa5a70cThu, 27 Mar 2025 23:20:40 +0000John VespasianJohn Vespasian explains that mainstream philosophers call Schopenhauer a pessimist and consider his work uninteresting. They argue that Schopenhauer had little concern for social issues and that, for that reason, his ideas are unsuited for today’s...361false100fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-philosophy-of-life--657493359017b1f5-d816-48af-8207-948a758034edThu, 27 Mar 2025 23:10:24 +0000John VespasianAlthough his lifestyle was unpretentious, modesty was not a characteristic of Arthur Schopenhauer (1788–1860). John Vespasian explains that Schopenhauer did not hide that he regarded himself as a genius. He considered other philosophers, with few...343false99fullhttps://www.spreaker.com/episode/happiness-and-schopenhauer-s-philosophy-of-life--6574936453b9d9c8-a25d-4237-a770-9f272bd6477bThu, 27 Mar 2025 22:47:44 +0000John VespasianJohn Vespasian explains that Arthur Schopenhauer (1788-1860) had no problem to accept that he was an eccentric. In fact, he considered it a privilege to be categorised as an eccentric. He considered it a confirmation of the originality of his ideas....376false98fullhttps://www.spreaker.com/episode/an-example-of-schopenhauer-s-philosophy-of-life--657493334993dd5a-b952-40f2-8bd1-e0fbf4fa520aThu, 27 Mar 2025 22:36:24 +0000John VespasianJohn Vespasian explains that history provides excellent examples of the philosophy put forward by Arthur Schopenhauer (1788–1860). For instance, Marcus Aurelius (121-180 AD), who had favoured living in accordance with nature. Aurelius’ recipe for...361false97fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-life-in-daily-practice--6574934753a1a407-7e8e-44c9-acfe-6aafe68c8cbdThu, 27 Mar 2025 22:16:48 +0000John VespasianJohn Vespasian explains that Epictetus, a philosopher from the 1st century AD, provides excellent guidance for the daily practice of the ideas of Arthur Schopenhauer (1788–1860). Schopenhauer was focused on the attainment of happiness, and Epictetus...360false96fullhttps://www.spreaker.com/episode/effectiveness-in-schopenhauer-s-philosophy-of-life--65749344f4cb7efb-515e-4a62-8b83-6aaf1a4ba363Thu, 27 Mar 2025 22:02:44 +0000John VespasianJohn Vespasian explains that the art of getting things done effectively and inexpensively underlies the philosophy of Arthur Schopenhauer (1788–1860). His theory of the will (“life force”) warns us against the lethal consequences of giving way to our...382false95fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-life-compared-with-taoism--65749367b46a4a65-98e4-4303-a812-679e3aaf7eccThu, 27 Mar 2025 21:49:53 +0000John VespasianJohn Vespasian explains that Arthur Schopenhauer (1788–1860) was deeply familiar with Eastern philosophy, in particular Buddhism and Hinduism. He held in high regard the Eastern approach to stress reduction by reducing one’s emotional engagement. In...395false94fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-love-and-relationships--65749348cc955af5-fc49-4018-895c-efe896e434cfThu, 27 Mar 2025 21:35:21 +0000John VespasianJohn Vespasian explains that Arthur Schopenhauer (1788–1860) had unduly pessimistic, gloomy ideas on love and relationships. The study of his ideas in this respect serves an educational purpose because it enables us to learn from Schopenhauer’s...348false93fullhttps://www.spreaker.com/episode/refutation-of-schopenhauer-s-views-on-love-and-relationships--6574937593c4210c-29c1-4dd1-b8b4-8cca5be108b6Thu, 27 Mar 2025 21:10:29 +0000John VespasianThe ideas of Arthur Schopenhauer (1788–1860) on love and relationships contain fundamental mistakes. John Vespasian explains that Schopenhauer did not devote to these matters sufficient attention. As a result, his observations and conclusions leave a...380false92fullhttps://www.spreaker.com/episode/idealism-in-schopenhauer-s-views-on-love-and-relationships--65749361440cea0b-d8bc-4523-a4f8-8ff22e0e4bb1Thu, 27 Mar 2025 20:42:57 +0000John VespasianIn his works, Arthur Schopenhauer (1788–1860) pointed out that love relationships often fail because people will initially idealise their beloved, and experience a disappointment when they realise that their expectations do not match reality. John...369false91fullhttps://www.spreaker.com/episode/impact-of-aristotle-s-theory-of-justice--657493491357c9bf-df59-4847-bb62-2d1771ee7f03Tue, 25 Mar 2025 23:11:30 +0000John VespasianThe justice definition given by Aristotle in “Nicomachean Ethics” is simple, but accurate and profound. A person behaves in accordance to justice only if he has “an habitual disposition to render to each person his due.” John Vespasian explains that...275false90fullhttps://www.spreaker.com/episode/critique-of-aristotle-s-theory-of-justice--657493527e7aa7d2-ccc7-4a73-bb1e-89a7693664f0Tue, 25 Mar 2025 22:53:01 +0000John VespasianJohn Vespasian explains that, after Aristotle’s death in 322 BC, the next generation began to question the principles of identity and causality, and rejected Aristotle’s concept of justice. Epicurus (341-271 BC) completely distorted Aristotle’s idea...655false89fullhttps://www.spreaker.com/episode/aristotle-s-understanding-of-human-flourishing-and-success--657493789fb1083d-b425-4077-8aea-fd6c3f7e6b91Tue, 25 Mar 2025 22:13:42 +0000John VespasianAristotle (384-322 BC) addressed human flourishing in his work, “Nicomachean Ethics.” John Vespasian explains that the key idea of “Nicomachean Ethics” is that the goal of human life should be happiness (in Greek “eudaimonia).” For Aristotle,...434false88fullhttps://www.spreaker.com/episode/key-ideas-in-aristotle-s-understanding-of-human-flourishing-and-success--65749336f3dbb690-28de-4c1a-8978-77b77fe511c5Tue, 25 Mar 2025 21:58:01 +0000John VespasianJohn Vespasian explains that Aristotle’s understanding of human flourishing and success, as presented in the “Nicomachean Ethics” and the “Eudemian Ethics,” can be summarised in three principles. Those three key ideas are common to Plato, Taoism and...453false87fullhttps://www.spreaker.com/episode/aristotle-s-understanding-of-human-flourishing-and-success-compared-to-kant-s--657493790ff8af9a-ec48-4bb4-8b25-9214de04f42dTue, 25 Mar 2025 21:34:19 +0000John VespasianThe largest successes and failures always start with a simple principle, namely, Aristotle’s principle of causality. If you understand it and adhere to it, you should do well in life. If you ignore its existence or fail to obey it, it will wipe you...310false86fullhttps://www.spreaker.com/episode/aristotle-s-concepts-of-potentiality-and-actuality--657493879024f395-875e-4227-8b0d-6c4466eb59bbTue, 25 Mar 2025 21:16:54 +0000John VespasianJohn Vespasian explains that Aristotle defined “potentiality” as “the capacity for change that creatures and entities possess.” In contrast, he defined “actuality” as the realisation of their potential. From this perspective, the whole dynamics of the...310false85fullhttps://www.spreaker.com/episode/key-ideas-in-aristotle-s-concepts-of-potentiality-and-actuality--6574935966aa3116-d524-4857-a2fd-5261484c65f3Tue, 25 Mar 2025 20:55:33 +0000John VespasianJohn Vespasian explains that the concepts of potentiality and actuality occupy the central position in Aristotle’s metaphysics. They supply an invaluable intellectual tool to assess people and events for what they are, and for what they could become....453false84fullhttps://www.spreaker.com/episode/aristotle-s-pursuit-of-knowledge-and-truth--65749337d175dd6d-5d34-47cc-9ff2-2c426760591bTue, 25 Mar 2025 20:33:48 +0000John VespasianJohn Vespasian explains that the books by Aristotle (384-322 BC) on metaphysics and logic are impressive, but we can draw practical lessons more directly by looking at his life. It’s a simple, straightforward manner to see philosophy in action. In 384...494false83fullhttps://www.spreaker.com/episode/aristotle-s-four-key-contributions-to-philosophy--6574933954f0fe3a-3479-4f2a-9d53-21bd1f8f7304Tue, 25 Mar 2025 20:12:13 +0000John VespasianJohn Vespasian explains that Aristotle (384-322 BC) made four decisive contributions to philosophy. First, in metaphysics, he refuted Plato’s theory of forms. While Plato had believed in a world of pure abstractions (which he called “forms”),...535false82fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-mind-and-consciousness--65749388dba89b6a-c199-428e-aaa1-64086da8742bTue, 25 Mar 2025 19:52:08 +0000John VespasianAristotle (384-322 BC) outlined his philosophy of mind and consciousness in his work “Metaphysics.” For the first time in history, he proposed a universal method for analysing reality in all its aspects: the cosmos, nature, and human beings. John...383false81fullhttps://www.spreaker.com/episode/schopenhauer-and-freud-similarities-and-differences--65749392f8db1ab5-d636-4bf0-9f9e-3124e954d5ceThu, 20 Mar 2025 23:15:34 +0000John VespasianIn terms of chronology, Arthur Schopenhauer (1788–1860) preceded Sigmund Freud (1856–1939) by two generations. The worlds they inhabited were different, but Freud’s psychological insights rest upon the philosophy developed by Schopenhauer. John...370false80fullhttps://www.spreaker.com/episode/schopenhauer-s-influence-on-freud--6574934642749998-9fa7-468f-ad6e-ac7f2539aa64Thu, 20 Mar 2025 23:01:01 +0000John VespasianSigmund Freud (1856–1939) did not acknowledge at every opportunity an intellectual debt towards Arthur Schopenhauer (1788–1860) because he claimed to have come up himself with the theory of the unconscious (instincts) as a driving force. John...433false79fullhttps://www.spreaker.com/episode/schopenhauer-on-psychology--65749345efad4394-03f2-4dfe-a58e-e377a9f117e0Thu, 20 Mar 2025 22:48:58 +0000John VespasianArthur Schopenhauer (1788-1860) did not believe that real-life problems can be solved through psychological tricks. The purpose of philosophy is to understand the world, so that one can take real action to solve real problems. John Vespasian explains...325false78fullhttps://www.spreaker.com/episode/opponents-to-schopenhauer-s-views-on-psychology--657493403437dc4e-5330-49e2-a70b-8b9419927cb5Thu, 20 Mar 2025 22:35:33 +0000John VespasianIn contrast to the fragmentary prescriptions often given by psychologists, Arthur Schopenhauer (1788-1860) aimed at one comprehensive explanation for the world, including all living creatures. In his work “The world as will and representation” (1818),...345false77fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-4-of-5-the-years-of-disappointing-success--657493608f2c3416-a505-4b31-b04e-f99a88919ea3Thu, 20 Mar 2025 22:12:31 +0000John VespasianEven for a genius like Arthur Schopenhauer (1788-1860), it’s far from self-evident to define success; the feeling of achievement will wane fairly quickly if people are admiring you for reasons that have little to do with your life’s purpose. John...336false75fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-3-of-5-the-struggling-decade--657493811a5a7cbd-457b-4e87-a2db-cb774c60fd85Thu, 20 Mar 2025 21:58:14 +0000John VespasianThe struggling decade in the life of Arthur Schopenhauer (1788-1860) encompasses the period between 1817 and 1827, that is, the year he had devoted to writing “The world as will and representation” and the ensuing nine years. John Vespasian explains...325false74fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-2-of-5-the-path-to-the-theory-of-the-will--6574939752809fcc-b328-4d17-b149-575190a04364Thu, 20 Mar 2025 21:38:19 +0000John VespasianAs a student at the University of Berlin, Schopenhauer went to philosophy lectures given by Johann Gottlieb Fichte (1762-1814) focusing on the metaphysical ego of the German people. John Vespasian explains that Fichte’s lectures were extremely...378false73fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-1-of-5-the-first-turning-point--6574938663aa6f2f-ff5f-4c85-8114-2bebe1b699e6Thu, 20 Mar 2025 21:22:59 +0000John VespasianThe biography of Arthur Schopenhauer (1788-1860) is worth studying because it provides a wonderful illustration of Schopenhauer’s ideas. He practised what he preached at each opportunity and published extensive notes about his thoughts. John Vespasian...343false72fullhttps://www.spreaker.com/episode/schopenhauer-s-biography-5-of-5-the-illustrious-years--6574936381029766-b4a2-464f-b935-1be25282823aThu, 20 Mar 2025 21:06:42 +0000John VespasianIn the life of Arthur Schopenhauer (1788-1860), the last two decades are the illustrious years. John Vespasian explains that, during those two decades, Schopenhauer enjoyed the status of a minor celebrity in German-speaking territories. Schopenhauer...375false76fullhttps://www.spreaker.com/episode/schopenhauer-on-ethics--6574940199bc7532-787b-4315-8cd1-40c01d08675dThu, 20 Mar 2025 20:44:12 +0000John VespasianThe ethics system proposed by Arthur Schopenhauer (1788-1860) is similar to Ancient Stoicism in some aspects, but offers more complex explanations on the workings of nature, society, and human motivation. John Vespasian explains that Schopenhauer...356false71fullhttps://www.spreaker.com/episode/the-three-principles-in-aristotle-s-philosophy-of-mind-and-consciousness--657493422f3173ba-c21d-44d8-8ee4-369158bce6f1Tue, 18 Mar 2025 22:44:11 +0000John VespasianTwenty-five centuries ago, Aristotle delineated a philosophy of mind and consciousness that has never been surpassed. His principles, outlined in his books “Categories,” “Metaphysics,” and “Physics,” have withstood the passage of time. His books were...494false70fullhttps://www.spreaker.com/episode/aristotle-s-views-on-the-nature-of-reality-and-existence--65749391cbd19e80-56ec-44b8-97e3-431973ae1702Tue, 18 Mar 2025 22:26:17 +0000John VespasianThe enormous achievements of Aristotle come to light when you compare his ideas with those of other thinkers. John Vespasian explains that, especially during the decade that Aristotle devoted to lecturing in Athens (335-325 BC), he came up with very...275false69fullhttps://www.spreaker.com/episode/aristotle-s-key-insight-on-the-nature-of-reality-and-existence--657493933bdd6dc0-4a43-4314-ae51-828300f29096Tue, 18 Mar 2025 22:13:07 +0000John VespasianThe books “Metaphysics” and “Nicomachean Ethics” were written or dictated by Aristotle around 330 BC. They condense his insight on the nature of reality and existence. John Vespasian explains that the key idea in those works is the acknowledgement...261false68fullhttps://www.spreaker.com/episode/the-role-of-causality-in-aristotle-s-views-on-the-nature-of-reality-and-existence--65749372b52c8c37-e572-4493-9e09-52cd1d60961fTue, 18 Mar 2025 21:41:18 +0000John VespasianAs soon as Aristotle passed away in 322 BC, the enormous importance of his contributions got lost for most people. Only a superficial knowledge of his philosophy remained such as the concepts of potentiality and actuality. John Vespasian explains...307false67fullhttps://www.spreaker.com/episode/happiness-and-aristotle-s-views-on-the-nature-of-reality-and-existence--65749405c880b6c8-24f8-4e3d-a51d-a7f9f27f91aaTue, 18 Mar 2025 21:28:38 +0000John VespasianConsistency is the hallmark of philosophical truth; in a good system of ideas, each individual aspect matches the totality and the totality matches reality. Every application of true principles leads to the best possible outcome under the...290false66fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-logic--65749350b521dd48-4912-4e7b-986e-d8067e017f16Tue, 18 Mar 2025 21:07:49 +0000John VespasianWhen Aristotle was born in 384 BC, logic was in its infancy and indistinguishable from rhetoric; the ancient Greeks viewed rhetoric as useful because it could help them secure a business deal or win a case in court. The purpose of rhetoric was to win;...342false65fullhttps://www.spreaker.com/episode/accuracy-in-aristotle-s-philosophy-of-logic--65749408f22dd0cc-5f98-4b3b-b856-a95c01de1b35Tue, 18 Mar 2025 20:54:07 +0000John VespasianIt is not an exaggeration to say that Aristotle (384-322 BC) made modern civilisation possible. He invented formal logic at a time where most of humanity could neither read nor write. If it wasn’t for Aristotle’s contribution to philosophy, we...258false64fullhttps://www.spreaker.com/episode/cultural-impact-of-aristotle-s-philosophy-of-logic--65749366c3ac82fb-b724-4b52-a6ea-a67734b4cc18Tue, 18 Mar 2025 20:37:47 +0000John VespasianThe cultural impact of Aristotle’s philosophy of logic begins with Thomas Aquinas (1225–1274), who undertook to couple Christian theology to Aristotelian philosophy. The combination is far from self-evident and Aquinas did it only by twisting the...287false63fullhttps://www.spreaker.com/episode/the-failed-crusade-against-aristotle-s-philosophy-of-logic--6574937170d3f27f-b25e-4308-89dd-f91453459858Tue, 18 Mar 2025 20:12:45 +0000John VespasianThe philosophical innovations brought forth by Aristotle (384-322 BC) are momentous, truly revolutionary, especially in the field of logic. His identification of a precise method (which he called syllogism) to reach accurate conclusions allowed, for...347false62fullhttps://www.spreaker.com/episode/aristotle-s-teachings-on-logic-and-reasoning--6574940283153e2c-b641-43d5-9701-8b18da7793b3Tue, 18 Mar 2025 19:56:11 +0000John VespasianAristotle (384-322 BC) did not teach ready-made solutions, but methods for solving problems. The purpose of logic is to see beyond the obvious, assess the facts, and draw conclusions that are in line with all available evidence. John Vespasian...380false61fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-ethics--657493530465153d-2b0a-47bd-b6b5-a5cd9c7b8ee7Thu, 13 Mar 2025 23:04:50 +0000John VespasianThe uniqueness of the ethical system put forward by Arthur Schopenhauer (1788-1860) becomes clear when we compare it with other philosophies. I regard it as particularly enlightening to compare Schopenhauer’s ethics with Taoism and Stoicism. John...401false60fullhttps://www.spreaker.com/episode/schopenhauer-s-key-ideas-on-ethics--657493553caf43c8-856c-4f78-a014-fc9ff0def7ffThu, 13 Mar 2025 22:53:47 +0000John VespasianJohn Vespasian summarises the moral philosophy put forward by Arthur Schopenhauer (1788-1860) in seven key ideas. The presentation of those key ideas will identify, when relevant, the difference between Schopenhauer and other philosophers....456false59fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-solitude--65749417ba5d958e-374c-4e67-b001-52219552df0dThu, 13 Mar 2025 22:40:37 +0000John VespasianIt is not exaggerated to affirm that solitude enabled Arthur Schopenhauer (1788-1860) to become a great philosopher. It took him forty thousand hours of quietness to sharpen his powers of observation, and another forty thousand to make sense of what...316false58fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-solitude--657494003f76f4a9-cdc5-4307-9ab9-7a3221b6e126Thu, 13 Mar 2025 22:15:39 +0000John VespasianFew philosophers agree with the positive views on solitude put forward by Arthur Schopenhauer (1788-1860). John Vespasian makes comparisons to identify the differences and look for the truth. Aristotle (384-322 BC) acknowledged the value of solitude...411false57fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-self--65749358e12e560d-4a0e-473d-93a6-b103a850c117Thu, 13 Mar 2025 22:01:22 +0000John VespasianWhat characterises the philosophy of the self developed by Arthur Schopenhauer (1788-1860)? Which are the differences between Schopenhauer’s ideas and those of other philosophers? John Vespasian explains that Schopenhauer outlined his philosophy in...468false56fullhttps://www.spreaker.com/episode/schopenhauer-and-the-philosophy-of-education--65749411b96b862f-7711-446a-bef1-a700b87949edThu, 13 Mar 2025 21:36:56 +0000John VespasianLike most great philosophers, Arthur Schopenhauer (1788-1860) considered education as a lifetime activity. Schooling is only the first step, however necessary, and should build at the same time the student’s character, knowledge, and skills. John...338false55fullhttps://www.spreaker.com/episode/opposition-to-schopenhauer-s-philosophy-of-education--65749356b7dd5553-e4a8-4c98-a4c9-f68ee87bd1e6Thu, 13 Mar 2025 21:23:03 +0000John VespasianThere is fierce opposition to the philosophy of education put forward by Arthur Schopenhauer (1788-1860). The opposition goes beyond little details. It’s essential, fundamental, ferocious, and relentless. John Vespasian explains that Schopenhauer...406false54fullhttps://www.spreaker.com/episode/schopenhauer-and-buddhism--6574942011e46d1d-3c9f-4a95-91a7-7b94ab0524f5Thu, 13 Mar 2025 21:05:48 +0000John VespasianIn the field of ethics, Arthur Schopenhauer (1788-1860) was influenced by Buddhist thought. In particular, Schopenhauer held in high regard the Buddhist concern for suffering, placing empathy and compassion at the centre of his ethical system. John...384false53fullhttps://www.spreaker.com/episode/differences-between-schopenhauer-and-buddhism--65749374c00f8427-f35b-425f-842b-db9d375b61eaThu, 13 Mar 2025 20:47:21 +0000John VespasianThe philosophy developed by Arthur Schopenhauer (1788-1860) takes some ethical ideas from Buddhism, but those don’t affect the theory of the will (“life force”), which constitutes the essence of Schopenhauer’s work. John Vespasian explains that...352false52fullhttps://www.spreaker.com/episode/schopenhauer-s-teachings-drawn-from-buddhism--65749404b9d8d063-272f-4b24-ae3a-471e1d73c9f5Thu, 13 Mar 2025 20:24:29 +0000John VespasianThe possibility of drawing teachings from Eastern religion didn’t occur immediately to Arthur Schopenhauer (1788-1860). It does not appear in his early work “About the fourfold root of the principle of sufficient reason” (1808) and only starts to take...433false51fullhttps://www.spreaker.com/episode/key-ideas-in-aristotle-s-teachings-on-logic-and-reasoning--657494180cee3a30-d94a-4bd0-bb1c-09855199fab2Tue, 11 Mar 2025 22:05:01 +0000John VespasianThe philosophy of logic and reason developed by Aristotle (384-322 BC) is different from computer logic, religious logic, and other types of logic that have existed in history. John Vespasian explains that there are three distinct features that render...392false50fullhttps://www.spreaker.com/episode/the-superiority-of-aristotle-s-teachings-on-logic-and-reasoning--65749407a1c75822-4a8f-457e-8310-c71f32a92648Tue, 11 Mar 2025 21:53:26 +0000John VespasianJohn Vespasian explains that there are three aspects that render Aristotelian logic vastly superior to other logical systems. For attaining success in your private and professional life, Aristotle’s logic is indispensable. Let us pass review at the...438false49fullhttps://www.spreaker.com/episode/morality-in-aristotle-s-teachings-on-logic-and-reasoning--657494195f4df541-0dc6-4feb-b31e-0baff24a050cTue, 11 Mar 2025 21:42:47 +0000John VespasianIn contrast to other systems of logic, the one delineated by Aristotle (384-322 BC) understands the importance of purpose and gives a central role in how conclusions are drawn. John Vespasian explains that, when looking at entities and events,...316false48fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-the-prime-mover--657493650ffa3077-7651-47e8-a047-4d06af4dfcf4Tue, 11 Mar 2025 21:33:03 +0000John VespasianIn his work “Metaphysics,” Aristotle presents the concept of the prime mover. Philosophers have also called it the unmoved mover, the prime cause, the prime mover, or the first cause. All those terms have the same meaning, namely, the idea that there...312false47fullhttps://www.spreaker.com/episode/critique-of-aristotle-s-theory-of-the-prime-mover--65749362414280be-6816-449d-b083-5766cae17b1bTue, 11 Mar 2025 21:22:10 +0000John VespasianJohn Vespasian explains that, despite his enormous wisdom, Aristotle (384-322 BC) put forward the theory of the prime mover. He should have soon realized that the theory is false. Maybe he did realise, but the error remained uncorrected in the...301false46fullhttps://www.spreaker.com/episode/aristotle-s-thoughts-on-human-nature--65749414668b161e-fe92-46f5-a120-c16ba2504e71Tue, 11 Mar 2025 21:06:30 +0000John VespasianThe great Aristotle (384-322 BC) presented his thoughts on human nature in his three books “Eudemian Ethics,” “Nicomachean Ethics,” and “Politics.” He wrote or dictated them in the last period of his life after he had started his own school (“the...335false45fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-thoughts-on-human-nature--65749370c16f5d58-a146-4b58-9d8d-e44578bfa815Tue, 11 Mar 2025 20:49:44 +0000John VespasianThe optimism found in Aristotle’s view of human nature has been rarely shared by other philosophers. While Aristotle (384-422 BC) regarded humans as rational captains of their destiny, most thinkers in history have considered humans as deficient...448false44fullhttps://www.spreaker.com/episode/critique-of-aristotle-s-thoughts-on-human-nature--65749424871237b3-6022-45a0-9973-3dd739584c4dTue, 11 Mar 2025 20:34:40 +0000John VespasianMany philosophers have attacked Aristotle’s conception of human beings as rational and self-directed, capable of setting goals and making plans to achieve them, and driven to achieve happiness. John Vespasian explains that Aristotle (384-322 BC)...424false43fullhttps://www.spreaker.com/episode/modern-attacks-against-aristotle-s-thoughts-on-human-nature--65749415e38241d8-7bbb-49ab-b099-ace1c1e81a9aTue, 11 Mar 2025 20:21:40 +0000John VespasianIt’s unfortunate that modern philosophers have devoted vast efforts to attacking the self-confident and optimistic views put forward by Aristotle (384-322 BC) on human nature and life’s purpose. John Vespasian explains that Aristotle conveyed his main...429false42fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-virtue-and-character-development--657494162f8c8b92-9a6a-4902-8651-2a71209788cfTue, 11 Mar 2025 20:07:00 +0000John VespasianIn contrast to thinkers preaching altruism and self-sacrifice, the theory of virtue developed by Aristotle (384-322 BC) aims at the achievement of happiness. John Vespasian explains that Aristotle regarded character development as a tool for...434false41fullhttps://www.spreaker.com/episode/schopenhauer-and-indian-philosophy--6574938438b9d0d9-286d-44e8-9222-756c4d5faf61Thu, 27 Feb 2025 22:52:57 +0000John VespasianThe influence of Indian religion on Arthur Schopenhauer (1788-1960) falls within a growing interest of Western thinkers in Eastern culture. John Vespasian explains that, in the field of art, such a tendency has been named “Orientalism” and is...407false40fullhttps://www.spreaker.com/episode/differences-between-schopenhauer-and-indian-philosophy--65749428abda1b5b-e362-462b-8358-08945cf9d8abThu, 27 Feb 2025 22:38:33 +0000John VespasianWhen Arthur Schopenhauer (1788-1860) studied Indian or Hindu philosophy, he didn’t restrict himself to the foundational texts. John Vespasian explains that Schopenhauer read the Upanishads and the Bhagavad Gita but those lack the subtle...534false39fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-religion--657494279e963182-892a-41de-930a-fc4102e2206fThu, 27 Feb 2025 22:22:07 +0000John VespasianArthur Schopenhauer (1788-1860) deployed large efforts to study Christianity and Eastern religions. John Vespasian explains that Schopenhauer's goal was to draw the best ethical advice from religion. Although Schopenhauer devoted long years to...350false38fullhttps://www.spreaker.com/episode/schopenhauer-s-philosophy-of-art-and-beauty--657494216f5dc099-ced7-447f-a5b1-7154246478a8Thu, 27 Feb 2025 22:08:15 +0000John VespasianArtistic contemplation plays a major role in the philosophy of Arthur Schopenhauer (1788-1860). John Vespasian explains that art conveys reality in an immediate manner, enabling humans to grasp crucial elements without need of complex explanations....380false37fullhttps://www.spreaker.com/episode/criticism-of-schopenhauer-s-philosophy-of-art-and-beauty--65749431f5dbe399-c962-4d03-afc7-f5b2259485a8Thu, 27 Feb 2025 21:53:03 +0000John VespasianDespite his efforts to develop a coherent philosophy of art and beauty, Arthur Schopenhauer (1788-1860) missed essential elements. John Vespasian explains that Schopenhauer's aesthetics theory is incomplete because it defines beauty as harmony and...314false36fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-genius--6574938526dd1eb1-9964-44ad-a270-a788cc5a7096Thu, 27 Feb 2025 21:33:58 +0000John VespasianFor Arthur Schopenhauer (1788-1860), creativity is the key element in genius. However, Schopenhauer defined creativity in an unusual way. John Vespasian explains that Schopenhauer was not referring to the ability to create new concepts by recombining...329false35fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-views-on-knowledge-and-learning--65749394de18a948-40f6-4df0-82c2-c36d558c06d2Wed, 26 Feb 2025 23:17:20 +0000John VespasianIn history, only a handful of philosophers have endorsed the views on knowledge and learning developed by Aristotle (384-322 BC). John Vespasian explains that the opposition to Aristotle’s empiricism began before his birth, that is, with his...392false13fullhttps://www.spreaker.com/episode/the-opponents-to-aristotle-s-theory-of-virtue-and-character-development--65749406692c37c2-4e0e-4bd4-a918-58cea615f683Wed, 26 Feb 2025 22:50:33 +0000John VespasianThe sound principles established by Aristotle (384-322 BC) in the field of ethics were quickly abandoned. His philosophy of virtue and character development gathered a vast number of enemies precisely because it is fair and realistic. John Vespasian...507false34fullhttps://www.spreaker.com/episode/putting-aristotle-s-theory-of-virtue-and-character-development-into-practice--65749389c8e5b297-2e11-4b3c-821d-3694da436f5aWed, 26 Feb 2025 22:47:27 +0000John VespasianVarious thinkers have tried to put rational systems of virtues and character development into practice. John Vespasian explains that their attempts have attained success to the extent that they are aligned with the ideas presented by Aristotle...403false33fullhttps://www.spreaker.com/episode/education-and-aristotle-s-theory-of-virtue-and-character-development--6574943204255110-c8af-4c9f-8c13-654f35f5e987Wed, 26 Feb 2025 22:45:55 +0000John VespasianAristotle (384-322 BC) made a large understatement in his work “Politics” by writing that “education is the best provision for old age.” He should have written that “education is the best investment one can make.” John Vespasian explains that the...462false32fullhttps://www.spreaker.com/episode/aristotle-s-philosophy-of-aesthetics--657494334a52958b-7645-4d96-b7e0-3dec2ded7b6aWed, 26 Feb 2025 22:44:04 +0000John VespasianAristotle (384-322 BC) presented his theory of aesthetics in his work “Poetics,” which is primarily devoted to literature and theatre. For defining art, Aristotle employed the Greek word “mimesis,” which means “imitation.” John Vespasian explains that...399false31fullhttps://www.spreaker.com/episode/aristotle-s-thoughts-on-tragedy-and-literature--65749409e428167a-165f-4117-b6d0-7bf9ca77da27Wed, 26 Feb 2025 22:42:28 +0000John VespasianAristotle (384-322 BC) outlined his thoughts on tragedy in his work “Poetics.” He regarded tragedy as an art form evoking pity and fear, leading the audience to gain emotional resilience and wisdom. John Vespasian explains that the process of gaining...424false30fullhttps://www.spreaker.com/episode/aristotle-s-thoughts-on-the-purpose-of-art-and-beauty--65749434ee10e434-f53b-4876-9ab4-0602156a77aaWed, 26 Feb 2025 22:40:50 +0000John VespasianAristotle (384-322 BC) devoted his “Poetics” to defining art and beauty, especially in the field of theatre. For Aristotle, art consists of a reality imitation or reflection (“mimesis”) with a purpose determined by the artist. John Vespasian explains...547false29fullhttps://www.spreaker.com/episode/aristotle-s-theory-of-rhetoric-and-persuasion--6574936871de3879-4fc3-47f9-afc5-baf671709babWed, 26 Feb 2025 22:39:19 +0000John VespasianIn his work “Rhetoric,” Aristotle (384-322 BC) presents the three principles of effective communication and persuasion. He names them “ethos,” “pathos,” and “logos.” John Vespasian explains that “ethos” refers to the persuasive appeal of the speaker’s...427false28fullhttps://www.spreaker.com/episode/schopenhauer-and-the-problem-of-evil--65749435526c8a06-7dbd-4d35-9904-2d4bf66e0bb1Wed, 26 Feb 2025 22:37:21 +0000John VespasianThe problem of evil was addressed by Arthur Schopenhauer (1788-1860) by referring to the theory of the will (“life force”), which constitutes the pillar of his philosophy. Schopenhauer defined the will as the force driving living creatures to secure...334false25fullhttps://www.spreaker.com/episode/putting-aristotle-s-theory-of-rhetoric-and-persuasion-into-practice--6574943646ba42b6-7017-4518-95da-f9bc02fe96d7Wed, 26 Feb 2025 22:36:34 +0000John VespasianIn his work “Rhetoric,” Aristotle (384-322 BC) identified a triad of pillars for persuasion and effective speaking. John Vespasian explains that the three pillars (ethos, pathos and logos) refer to the three key elements in communication, namely, the...341false27fullhttps://www.spreaker.com/episode/lessons-from-schopenhauer-s-views-on-genius--6574936920a8f867-1198-4d9e-abf7-bd4bd16c3667Wed, 26 Feb 2025 22:34:42 +0000John VespasianArthur Schopenhauer (1788-1860) wrote extensively about the phenomenon of genius. His notes provide clues on how to increase one’s creativity and critical thinking. They give hands-on advice on increasing one’s self-awareness and self-reliance. John...365false26fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-nature-of-evil--6574943884e0c854-3c31-4070-a377-1f15a41236d7Wed, 26 Feb 2025 22:31:08 +0000John VespasianThe philosophy of Arthur Schopenhauer (1788-1860) about the nature of evil stands in sharp contrast to other thinkers. For Schopenhauer, evil is a natural phenomenon. It’s the inevitable outcome of the will (“life force”) when left to operate freely....366false24fullhttps://www.spreaker.com/episode/errors-in-schopenhauer-s-views-on-the-problem-of-evil--657493735422a91a-d944-4b94-b8f4-28fa4f6e0490Wed, 26 Feb 2025 22:29:16 +0000John VespasianDid Arthur Schopenhauer (1788-1860) provide a waterproof answer to problem of evil? John Vespasian explains that Schopenhauer had based his analysis of evil on his theory of the will. He built his logic on the assumption that the will (a wild,...427false23fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-intellectual-pursuits--6574943771d9ff14-6962-4419-89f0-09967608b300Wed, 26 Feb 2025 22:27:42 +0000John VespasianArthur Schopenhauer (1788-1860) devoted his whole life to intellectual pursuits. In particular, he gave extensive thought to their contribution to happiness. John Vespasian explains that intellectual pursuits are commendable when they help fight the...350false22fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-intellectual-pursuits--65749395fd602418-9218-4de0-8565-1c195fa53053Wed, 26 Feb 2025 22:25:06 +0000John VespasianArthur Schopenhauer (1788-1860) regarded intellectual and cultural pursuits as potentially detrimental; he recommended to steer away from pursuits that generate unworkable desires and ambitions. Before investing oneself in those, one should figure out...366false21fullhttps://www.spreaker.com/episode/origin-of-schopenhauer-s-views-on-intellectual-pursuits--657493770a5f8282-1cd7-426f-85b4-b305f405ccebWed, 26 Feb 2025 22:23:09 +0000John VespasianFor what concerns intellectual and cultural pursuits, are the views of Arthur Schopenhauer (1788-1860) fully original or do they rely on prior philosophers? They are original because they are adding unique, innovative elements to the insights of prior...347false20fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-the-relationship-between-art-and-morality--65749382c7ab558f-924e-48f4-9298-435d6cbce0ccWed, 26 Feb 2025 22:20:55 +0000John VespasianThe relationship between art and morality plays a secondary role in the philosophy of Arthur Schopenhauer (1788-1860). In this area, Schopenhauer failed to establish consistent principles and incurred contradictions. Nevertheless, it teaches us...414false19fullhttps://www.spreaker.com/episode/schopenhauer-s-views-on-wisdom--65749422a684fa61-5900-44f3-bfef-0d43b8137a03Wed, 26 Feb 2025 22:18:35 +0000John VespasianFor Arthur Schopenhauer (1788-1860), wisdom is an effect from philosophy. John Vespasian explains that, according to Schopenhauer, wisdom is a practical outcome from philosophical study, especially from the study of the will (“life force”), which he...419false18fullhttps://www.spreaker.com/episode/schopenhauer-and-the-meaning-of-life--65749410af9cb7e4-481b-44db-8fd8-4e194d62f7d3Wed, 26 Feb 2025 22:16:56 +0000John VespasianArthur Schopenhauer (1788-1860) built his philosophy step by step, starting with a central concept (the theory of the will), and adding layers of explanations. His physics, epistemology, logic and morality revolve around the theory of the will, and so...401false17fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-the-meaning-of-life--65749412b87ffceb-d657-4062-ba96-199245850d77Wed, 26 Feb 2025 22:12:17 +0000John VespasianWas Arthur Schopenhauer (1788-1860) a subjective thinker? Did he reject an objective philosophy, where the concepts of good and bad are universally defined? What’s the difference between Schopenhauer and subjective thinkers? John Vespasian explains...477false16fullhttps://www.spreaker.com/episode/examples-of-aristotle-s-theory-of-rhetoric-and-persuasion--65749439e9be0353-3091-4d06-b2eb-4f455b602840Wed, 26 Feb 2025 22:10:07 +0000John VespasianHistory provides compelling illustrations of the rhetoric and persuasion techniques identified by Aristotle (384-322 BC) in his work “Rhetoric.” John Vespasian explains that Demosthenes (384-322 BC), who was born in the same year as Aristotle and died...491false15fullhttps://www.spreaker.com/episode/aristotle-s-views-on-knowledge-and-learning--6574944207a574a6-9f07-4ad2-aa72-6d24563f591fWed, 26 Feb 2025 22:06:25 +0000John VespasianIn contrast to his predecessors, Aristotle (384-322 BC) built his theory of knowledge on empiricism. The main principle of empiricism is that knowledge can only be gained from sensory experience before it can be assessed and refined. John Vespasian...334false14fullhttps://www.spreaker.com/episode/impact-of-aristotle-s-views-on-knowledge-and-learning--657494436e688203-1a0e-4e59-9d3c-02be8cdaebf0Wed, 26 Feb 2025 22:03:45 +0000John VespasianDespite its innovative, accurate character, philosophers first rejected the philosophy developed by Aristotle (384-322 BC) on knowledge and learning. His empiricism fell into disregard, and his detailed causal analysis (material cause, formal cause,...419false12fullhttps://www.spreaker.com/episode/schopenhauer-s-influence-on-literature--65749444194975fe-d8bc-415d-b140-e344d95121d0Wed, 26 Feb 2025 21:58:37 +0000John VespasianArthur Schopenhauer (1788-1860) never wrote any novels, but his ideas have influenced important authors and shaped their novels. John Vespasian explains that Schopenhauer’s influence on literature has taken place more in the novels’ atmosphere than in...331false11fullhttps://www.spreaker.com/episode/aristotle-s-views-on-education--65749413d09fcc5e-e98f-4d38-bf37-f4ab22c53918Wed, 26 Feb 2025 21:56:48 +0000John VespasianAristotle (384-322 BC) outlined his philosophy of education primarily in his works “Eudemian Ethics” and “Nicomachean Ethics.” John Vespasian explains that the Aristotelian formula for education revolves around the concept of virtue, that is, that the...407false10fullhttps://www.spreaker.com/episode/opponents-to-aristotle-s-views-on-education--65749383853a32c4-7a34-4dc9-98ed-bde1adb9bc59Wed, 26 Feb 2025 21:55:04 +0000John VespasianAfter Aristotle’s death in 322 BC, it did not take long for the world to forget his contributions to educational theory. John Vespasian explains how the Aristotelian idea that the purpose of life is happiness received attacks from all sides. In...340false9fullhttps://www.spreaker.com/episode/putting-aristotle-s-views-on-education-into-practice--657494231d6608f6-ef00-4deb-803b-b12d65dbf653Wed, 26 Feb 2025 21:53:13 +0000John VespasianAfter the disastrous distortions introduced in late Antiquity, it took centuries to put into practice the views that Aristotle (384-322 BC) had developed on education. John Vespasian explains that Aristotelian educational ideas emanate from the...318false8fullhttps://www.spreaker.com/episode/schopenhauer-s-main-ideas--6574943086fcaf82-15ff-43ac-a8ae-e185975a2382Wed, 26 Feb 2025 21:49:48 +0000John VespasianArthur Schopenhauer (1788-1860) produced a philosophical system that revolves around the theory of the will (“life force”), which he regarded as the prime mover of all living entities. John Vespasian passes review to Schopenhauer’s main ideas. Here is...394false7fullhttps://www.spreaker.com/episode/schopenhauer-s-key-concepts--657494254e4cbc29-4876-4dc8-bfff-512b1307737eWed, 26 Feb 2025 21:47:29 +0000John VespasianThe key concepts in the philosophy of Arthur Schopenhauer (1788-1860) connect it to Ancient Stoicism and existentialism. John Vespasian passes review to those concepts, which Schopenhauer first outlined in “The world as will and representation,” a...515false6fullhttps://www.spreaker.com/episode/the-revival-of-aristotle-s-views-on-education--657494400a4ce001-7e14-4d45-ad19-1a6de99a16e2Wed, 26 Feb 2025 21:43:23 +0000John VespasianThe twentieth century has generated three serious initiatives to revive the educational philosophy put forward by Aristotle (384-322 BC), or similar to his. John Vespasian explains Aristotle's views on education compared to John Dewey's, Carl Roger's,...483false5fullhttps://www.spreaker.com/episode/schopenhauer-and-the-role-of-reason--65749399046b33c8-ae27-499f-9478-eefa14585433Tue, 25 Feb 2025 23:09:40 +0000John VespasianArthur Schopenhauer (1788-1860) rejected the unshakeable optimism of his contemporaries about the power of reason. John Vespasian explains that Schopenhauer acknowledged that all individuals are potentially able to think, but pointed out that we have...427false4fullhttps://www.spreaker.com/episode/aristotle-s-influence-on-western-philosophy--65749396bbe9edf9-370b-4bd0-aaa4-f949e08ab96aTue, 25 Feb 2025 23:06:57 +0000John VespasianThe historical influence of Aristotle (384-322 BC) rests on the labours of one man, namely, Thomas Aquinas (1225-1274). John Vespasian explains why Aquinas devoted most of his life to reconciling Christian theology with Aristotelian philosophy. He...324false3fullhttps://www.spreaker.com/episode/analysis-of-schopenhauer-s-views-on-the-role-of-reason--65749426f74f426f-9fc2-4b71-baf1-85f753f90046Thu, 20 Feb 2025 23:07:00 +0000John VespasianThe views of Arthur Schopenhauer (1788-1860) on the role of reason differ from those of prior philosophers. John Vespasian explains the difference between Schopenhauer's views and those of Epicurus, Thomas Aquinas, Jean-Jacques Rousseau, Spinoza, and...571false2fullhttps://www.spreaker.com/episode/the-path-of-aristotle-s-influence-on-western-philosophy--65749441d563364c-917f-4ba2-8500-49f463f6e71aThu, 20 Feb 2025 23:04:43 +0000John VespasianThe influence of Aristotle (384-322 BC) on Western ideals, philosophy and society has been a slow and difficult process. John Vespasian gives an overview of the path of Aristotle's influence through the works of Avicenna, Maimonides, Averroes and...341false1full