Ask Stoics source guide · Stoicism and Emotions
Stoicism and Aversion: Facing What You Refuse to Face
Aversion, in Stoic thought, is not about avoiding all discomfort, but rather about directing our avoidance towards things truly within our control. This practice helps us distinguish between external circumstances and our internal responses. By understanding this distinction, we can cultivate a more tranquil and resilient state of mind, free from unnecessary distress. This page explores how to apply Stoic principles to examine and reframe your aversions.
On this page you will get a clear explanation, a way to examine the idea, exact evidence from public-domain Stoic texts, and links for continuing the study.
The Nature of Aversion
Stoicism teaches that aversion should be applied only to things dependent on one's will. This means focusing on avoiding internal errors rather than external events.
If one attempts to avoid anything independent of their will, they risk unhappiness. True progress involves aligning aversion with what is truly within one's power to change or prevent.
Sources: Epictetus, Discourses 1.4
Distinguishing Control
The core of Stoic aversion lies in recognizing what is and is not within our control. External events, like illness or others' opinions, are not subject to our will.
Our judgments, desires, and aversions, however, are entirely within our power. Directing aversion here prevents us from being disturbed by things outside our sphere of influence.
Sources: Epictetus, Discourses 1.4
Aversion and Tranquility
Happiness and tranquility are attainable when we do not fail to obtain what we desire and do not fall into what we would avoid. This requires careful management of our aversions.
By employing aversion only on things dependent on our will, we prevent ourselves from encountering things we wish to avoid, thus maintaining inner peace and stability.
Sources: Epictetus, Discourses 1.4
Avoiding Unnatural Practices
Stoic practice should not involve means contrary to nature or designed to cause admiration. Difficult and dangerous acts are not suitable for practice if they do not lead to our proposed goal.
The goal is to live with desire and aversion free from restraint, which means not being hindered by external circumstances or internal errors in judgment.
Sources: Epictetus, Discourses 3.12
The Danger of Misdirected Aversion
Misdirected aversion, such as fearing contempt, can lead to greater danger. If anger is used to avoid contempt, it becomes hateful and more dangerous than the contempt itself.
Things that are terrible are not necessarily desirable. Wisdom does not wish for a wise person to be feared like a wild beast, but rather to act with reason.
Sources: Seneca, On Anger 2.11
Progress in Aversion
A person making progress learns that aversion means aversion from bad things. They defer desire altogether and employ aversion only on what is within their will.
This progress towards virtue promises good fortune, tranquility, and happiness. It is a continuous journey of refining one's internal responses to the world.
Sources: Epictetus, Discourses 1.4
What the primary texts say
These excerpts keep their work and exact locator so you can check the claim in context rather than accepting a detached quotation.
“He who is making progress, having learned from philosophers that desire means the desire of good things, and aversion means aversion from bad things; having learned too that happiness and tranquillity are not attainable by man otherwise than by not failing to obtain what he desires, and not falling into that which he would avoid; such a man takes from himself desire altogether and defers it, but he employs his aversion only on things which are dependent on his will.”
“Everything which is difficult and dangerous is not suitable for practice; but that is suitable which conduces to the working out of that which is proposed to us. And what is that which is proposed to us as a thing to be worked out? To live with desire and aversion (avoidance of certain things) free from restraint.”
““Anger,” says our opponent, “is useful, because it avoids contempt, and because it frightens bad men.” Now, in the first place, if anger is strong in proportion to its threats, it is hateful for the same reason that it is terrible: and it is more dangerous to be hated than to be despised.”
Frequently asked questions
What is the Stoic view on aversion?
Stoicism teaches that aversion should be directed only towards things within our control, such as our judgments and impulses. Avoiding external events, which are not up to us, leads to unhappiness and frustration.
Sources: Epictetus, Discourses 1.4
How does misdirected aversion impact tranquility?
If we try to avoid things outside our control, we will inevitably encounter them and become unhappy. True tranquility comes from aligning our aversions with our will, ensuring we don't fall into what we wish to avoid.
Sources: Epictetus, Discourses 1.4
Should I avoid difficult or dangerous things?
Not all difficult or dangerous things are suitable for Stoic practice. The focus should be on practices that help us live with desire and aversion free from restraint, rather than those that are merely impressive or risky.
Sources: Epictetus, Discourses 3.12
Is fear a useful tool according to Stoicism?
No, fear is not considered a useful tool. While some things may inspire fear, wisdom does not advocate for a wise person to be feared like a wild beast. Misplaced fear can be more dangerous than what it seeks to avoid.
Sources: Seneca, On Anger 2.11
Continue with Ask Stoics
Bring one of these source-grounded questions into the app:
- How can I identify what is truly within my control regarding my fears?
- What specific practices can help me redirect my aversion effectively?
- Can you give me an example of an external fear and how to reframe it Stoically?
- How does managing aversion contribute to overall Stoic tranquility?