There is no gray area in Stoic ethics. For Stoics, virtue is the only good, while anything characterized as a vice (affects) is the only evil. All other external things that do not fall in these categories are merely indifferent.
In different ethical theories, the value or nature of good and evil is regarded in several ways. In some theories, such as Utilitarianism, the value of a moral action is measured through its beneficial consequences for the majority of people. In deontological ethics, an action is considered morally good because of the characteristic of the action itself, not because of the outcomes of the action. In other words, a good intention is what is important here, not the consequences.
However, both of the above theories leave room for a significant morally gray area. Stoic ethics, on the other hand, is uncompromising in its theory, leaving no room for gray areas. That means there are certain things that are good, and there are things that are considered to be harmful or evil. Stoics also believed in indifferent things that can’t be depicted as good or as evil.
Virtue and Practice
The main goal and practical principle of all Stoic ethics is to live according with nature. We can only live in accordance with nature when we follow our reasoning, which also allows us to act according to virtue. Therefore, virtue and our happiness depends on reason, as it allows us to discern the difference between good and bad.
Virtue is the only good in life, but what exactly are these virtues? Well, in order to lead a good life you must acquire all four cardinal virtues: wisdom, temperance, justice and courage. Zeno considered wisdom (or prudence) to be the common source for all virtues, while for Cleanthes, Zeno’s disciple and successor, it was temperance (or restraint).
Despite this difference regarding the main virtue, all Stoics accepted the idea that all virtues are inextricably linked as an expression of one’s character. In other words, where one virtue is present, all other virtues will also be found. If one possesses the virtue of wisdom, it is hard to imagine that wisdom would be followed by cowardice, injustice or other vices. One cannot be just without being wise and brave.
Older Stoics, including Zeno, Cleanthes and Chrysippus, crafted the ideal of “the wise man” who represents the perfect image of a virtuous character. Stoics thought it mostly impossible for us to reach this level of moral perfection, and if we were to reach it, it would likely be in our old age when it is too late to practice. Therefore, only a rare few are capable of walking the ultimate path of virtue.
Unlike the ancient Greek Stoics, their Roman predecessors, including Seneca, Epictetus and Marcus Aurelius, did not believe there was such a path to virtue. Instead, they believed that virtue is the path and that our purpose is to endure and learn while following its direction. Romans thought that the ideal of the wise man was impossible to reach, but that we should nevertheless try our hardest to become the best versions of ourselves.
Roman Stoics emphasized the practical importance of advancement, rather than some theoretical perfection. Even if you will never become a so-called wise man, that doesn’t mean you should avoid walking on the path of virtue. Virtue is a practice that everyone is capable of, because everyone shares the same reason.
Vices and Gray Areas
The same rules apply to vices. If you possess one vice, then others will surely follow. Stoicism is the philosophy of the individual character, so a weak character will naturally succumb to the influence of affects and vices more often. However, if one’s character is strong and fortified, then vices cannot affect their mind and well-being, and they will be strong enough to resist vices with ease.
As a result, there are no such things as gray areas in Stoic philosophy, because one action cannot be both virtuous and not virtuous depending on the context. There are no semi-virtuous characters and acts. This is because Stoics believed there is no such thing as a virtuous man who occasionally steals or cheats, only to return to his “virtuous” life when needed. Naturally, these vices cancel out any potential for virtue in this example.
If you commit vices, by nature you are not virtuous. If you are virtuous, by nature you cannot commit vices. You must decide to follow one path, as you can’t walk on two paths at the same time. According to this thinking, we either choose to live virtuously or we are swallowed by vice. That being said, Stoics would never say that anyone actually chooses to live a life of vice. A life of vice is born out of an unexamined mind and unawareness of our own sins. If one does not use his reason as he is supposed to, then vices and affects attack his weak state of mind.
A virtuous life is not focused on outside events. Instead, it is focused on our inner well-being. If Stoics took external events into account, which are indifferent by nature, then that would contradict their basic principle “to live in accordance with nature and virtue”. In other words, to live in accordance with ourselves. So, if you want to achieve virtue and happiness, you must turn to your own mind and learn to live consciously of your thoughts and actions.
