Donald Robertson

It's very different from the way that someone like Socrates would have seen it. Um, and Socrates, I think would be a critic of this idea that revenge is a rational motive for us to have. So there are some things, you know, I try to have an even-handed approach to understand it.

It's very different from the way that someone like Socrates would have seen it. Um, and Socrates, I think would be a critic of this idea that revenge is a rational motive for us to have. So there are some things, you know, I try to have an even-handed approach to understand it.

Again, like weighing up the pros and cons, I looked at Richard Stone's book and I thought, are there bits of this that kind of make sense in relation to ancient philosophy? And are there bits of it that seem like they might be the opposite? He says one or two things about resilience, I think his phrases turning chicken shit into chicken soup or something like that is the way he puts it.

Again, like weighing up the pros and cons, I looked at Richard Stone's book and I thought, are there bits of this that kind of make sense in relation to ancient philosophy? And are there bits of it that seem like they might be the opposite? He says one or two things about resilience, I think his phrases turning chicken shit into chicken soup or something like that is the way he puts it.

Again, like weighing up the pros and cons, I looked at Richard Stone's book and I thought, are there bits of this that kind of make sense in relation to ancient philosophy? And are there bits of it that seem like they might be the opposite? He says one or two things about resilience, I think his phrases turning chicken shit into chicken soup or something like that is the way he puts it.

Very artsy. Yeah, he has this idea that we should adapt to adversity and develop emotional resilience, which kind of sounds a little bit like the Stoics. But what's missing from it? I guess he has some ideas about emotional resilience, but he doesn't seem to see any connection between that and social virtue, for example, or justice. He sees...

Very artsy. Yeah, he has this idea that we should adapt to adversity and develop emotional resilience, which kind of sounds a little bit like the Stoics. But what's missing from it? I guess he has some ideas about emotional resilience, but he doesn't seem to see any connection between that and social virtue, for example, or justice. He sees...

Very artsy. Yeah, he has this idea that we should adapt to adversity and develop emotional resilience, which kind of sounds a little bit like the Stoics. But what's missing from it? I guess he has some ideas about emotional resilience, but he doesn't seem to see any connection between that and social virtue, for example, or justice. He sees...

I mean, again, the first thing he would do is apply, like, for example, when he's talking to that guy, Yuthi Demas, he asks him that very question, but he encourages him to think it through for himself, right? So Yuthi Demas is this young dude that's been reading loads of self-improvement books, and he says, okay, like, so what is a good life?

I mean, again, the first thing he would do is apply, like, for example, when he's talking to that guy, Yuthi Demas, he asks him that very question, but he encourages him to think it through for himself, right? So Yuthi Demas is this young dude that's been reading loads of self-improvement books, and he says, okay, like, so what is a good life?

I mean, again, the first thing he would do is apply, like, for example, when he's talking to that guy, Yuthi Demas, he asks him that very question, but he encourages him to think it through for himself, right? So Yuthi Demas is this young dude that's been reading loads of self-improvement books, and he says, okay, like, so what is a good life?

Actually, Uthidima says, where is the first place that I should begin applying philosophy, incidentally? And Socrates says, here. The first thing you should do is start by asking yourself what the goal of life is and what constitutes flourishing, or eudaimonia. So basically, what's good for us and what's bad for us in life.

Actually, Uthidima says, where is the first place that I should begin applying philosophy, incidentally? And Socrates says, here. The first thing you should do is start by asking yourself what the goal of life is and what constitutes flourishing, or eudaimonia. So basically, what's good for us and what's bad for us in life.

Actually, Uthidima says, where is the first place that I should begin applying philosophy, incidentally? And Socrates says, here. The first thing you should do is start by asking yourself what the goal of life is and what constitutes flourishing, or eudaimonia. So basically, what's good for us and what's bad for us in life.

And Euthydemus says, well, okay, so stuff like noble birth, wealth, status, having a nice house, being healthy, having lots of friends are all good. Generally, people think that constitutes good fortune and flourishing in life. And then Socrates basically goes through the list and says, but each one of these things could potentially be bad.

And Euthydemus says, well, okay, so stuff like noble birth, wealth, status, having a nice house, being healthy, having lots of friends are all good. Generally, people think that constitutes good fortune and flourishing in life. And then Socrates basically goes through the list and says, but each one of these things could potentially be bad.

And Euthydemus says, well, okay, so stuff like noble birth, wealth, status, having a nice house, being healthy, having lots of friends are all good. Generally, people think that constitutes good fortune and flourishing in life. And then Socrates basically goes through the list and says, but each one of these things could potentially be bad.

There's another dialogue by Plato where he provides a much clearer counter-argument where he says, okay, so let's start with wealth as the easiest example. Well, in the hands of somebody who's wise and virtuous would allow them to do more wise and virtuous things.

There's another dialogue by Plato where he provides a much clearer counter-argument where he says, okay, so let's start with wealth as the easiest example. Well, in the hands of somebody who's wise and virtuous would allow them to do more wise and virtuous things.

There's another dialogue by Plato where he provides a much clearer counter-argument where he says, okay, so let's start with wealth as the easiest example. Well, in the hands of somebody who's wise and virtuous would allow them to do more wise and virtuous things.