Ask Stoics source guide · Stoic Terms
Premeditation of Difficulties
The Stoic practice of premeditation of difficulties involves soberly rehearsing potential challenges and setbacks. This is not about predicting disaster, but rather about preparing one's character to meet life's inevitable frictions with equanimity. By considering what might happen, one can cultivate a resilient mindset, ensuring that unexpected events do not overwhelm the spirit. This practice helps to diminish the shock of misfortune and strengthens one's resolve.
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 Purpose of Premeditation
Premeditation serves to break the edge of grief and lighten its burden. By considering throughout one's life that nothing is impossible to happen, one prepares the mind for various turns of fortune. This constant reflection on human nature and life's conditions helps in complying with them.
The aim is not to invite misfortune, but to diminish its impact when it arrives. By anticipating potential difficulties, one can ensure that sudden events do not appear greater or cause more confusion than they otherwise would.
Sources: Cicero, Tusculan Disputations 3.16; Cicero, Tusculan Disputations 3.22
Preparing for the Unexpected
The unexpected nature of an event often amplifies its perceived severity. A sudden storm at sea, for instance, can cause greater fright than one that has been foreseen. This principle applies to many other cases in life.
By carefully considering the nature of what might be expected, one can mitigate the shock. While all things that come on a sudden may appear greater, premeditation helps to reduce this amplification effect, fostering a calmer response.
Sources: Cicero, Tusculan Disputations 3.22
Exercising Character
When faced with difficulty, it is an opportunity to demonstrate one's instruction and practice. Just as a student of syllogisms seeks complex problems to exercise their skill, so too should one view life's challenges.
This practice is akin to an athlete who desires a worthy opponent to test their strength. It is a chance to show if one has truly learned and prepared, rather than wishing for more learning when the trial arrives.
Sources: Epictetus, Discourses 1.29
Diminishing the Shock of Misfortune
The Stoics recognized that what falls out unexpected is often much heavier. This insight highlights the importance of mental preparation to lessen the blow of unforeseen circumstances.
By regularly reflecting on the potential for various outcomes, one can prevent the suddenness of an event from overwhelming their composure. This reduces the emotional impact and allows for a more rational response.
Sources: Cicero, Tusculan Disputations 3.22
The Wise Man's Reflection
Whoever reflects on the nature of things, the various turns of life, and the weakness of human nature, grieves at that reflection. However, in this very act of grieving, they are behaving as a wise person.
This reflection yields two benefits: it prepares the mind for what may come, and it ensures that when difficulties arise, one is not caught entirely off guard, thus maintaining a degree of inner stability.
Sources: Cicero, Tusculan Disputations 3.16
A Continuous Practice
Premeditation is not a one-time exercise but a continuous engagement with the conditions of life. It involves constantly considering how one might comply with the terms on which life was given.
This ongoing mental rehearsal ensures that one is always in a state of readiness, prepared to face challenges not with despair, but with the practiced resolve of someone who has considered such possibilities before.
Sources: Cicero, Tusculan Disputations 3.16
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.
“In the first place, they are wrong in forbidding men to premeditate on futurity, and blaming their wish to do so; for there is nothing that breaks the edge of grief and lightens it more, than considering, during one's whole life, that there is nothing which it is impossible should happen; or, than considering what human nature is, on what conditions life was given, and how we may comply with them.”
“What remains is the opinion of the Cyrenaics, who think that men grieve when anything happens unexpectedly. And that is, indeed, as I said before, a great aggravation of a misfortune; and I know that it appeared so to Chrysippus, “Whatever falls out unexpected is so much the heavier.””
“A man must keep this in mind; and when he is called to any such difficulty, he should know that the time is come for showing if he has been instructed.”
Frequently asked questions
What is the primary goal of premeditation of difficulties?
The primary goal is to prepare one's character for life's inevitable challenges. By considering potential difficulties, one can reduce the shock and emotional impact when they occur, fostering a more resilient mindset.
Sources: Cicero, Tusculan Disputations 3.16; Cicero, Tusculan Disputations 3.22
Does premeditation mean expecting the worst to happen?
No, it does not mean expecting the worst. Instead, it involves acknowledging that various things are possible. This prepares the mind to meet whatever comes with greater equanimity, rather than being overwhelmed by surprise.
Sources: Cicero, Tusculan Disputations 3.16
How does premeditation help with unexpected events?
Premeditation helps by diminishing the impact of the unexpected. Things that come suddenly often appear greater. By having considered such possibilities beforehand, one can reduce the confusion and fright that suddenness can cause.
Sources: Cicero, Tusculan Disputations 3.22
Is this practice meant to be a one-time exercise?
No, premeditation is a continuous practice. It involves ongoing reflection on human nature and life's conditions. This constant engagement helps one to always be prepared, rather than wishing for more learning when a trial arrives.
Sources: Cicero, Tusculan Disputations 3.16; Epictetus, Discourses 1.29
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