9 Ways to Stop Being Upset by Others!

Commit these nine observations to memory; accept them as gifts from the Muses; and while you still have life, begin to live...

The Emperor's Handbook 11:18

I keep track of my thoughts about Stoicism in a notebook that I try to keep near me. Most of its pages are incoherent; containing scattered musings from recent readings or reminders to revisit some chapter or other when I get the chance. From time to time, however, a Stoic author lays out an idea in such a succinct manner that the notes I create from it are practical. Book 11, Chapter 18 of Aurelius' Meditations is just such a usable bit of writing.

A page from Matt Van Natta's notebook. Points derived from Marcus Aurelius' Meditations, 11.18.

A page from Matt Van Natta's notebook. Points derived from Marcus Aurelius' Meditations, 11.18.

These four questions and five reminders are a certain means of regaining a Stoic mindset if we are set off balance by the day's social interactions. Of course, in order for them to be effective, we need a clear understanding of the worldview that informs the exercise.

  •  What is my relationship to others?

Marcus Aurelius' short answer is, "we are made for each other." The Stoic view is that our highest purpose is fulfilled by serving others. We should seek to do right by everyone we meet, even if they are not returning the favor.

  • What sort of person is upsetting me?

Evaluate the person you're dealing with. Aurelius breaks this down into sub-questions: What actions do their opinions compel them to perform and to what extent are their actions motivated by pride? Stoics never expect people with bad information to make good decisions.

  • Are they right?!

Check yourself. You could be the one that's in the wrong. Never forget that you are fallible.

  • Do I understand the context?

Aurelius reminds us that, "Many things are done for reasons that are not apparent. A man must know a great deal before condemning another person's behavior." Looking back to the question "are they right," the Stoic default position is, "I don't know." It's difficult enough to keep ourselves on a consistent path of virtue, why waste time guessing where someone else is at?

  • I also make mistakes.

If we expect any grace from others when we stumble, shouldn't we be willing to give the same to them?

  • Life is too short.

"Think...how soon you and your vexations will be laid in the grave." Aurelius didn't want to spend his time angry and impatient when he could, instead, pursue happiness. It's sound advice.

  • I am actually disturbing myself.

Stoics hold ourselves responsible for our emotions. As Epictetus put it, "it is not circumstances themselves that trouble people, but their judgement about those circumstances." It's important to realize that we can't control how others act, but we can choose how we will respond. Aurelius reminds himself that, "it isn't what others do that troubles you. That is on their own consciences. You are bothered by your opinions of what they do. Rid yourself of those opinions and stop assuming the worst - then your troubles will go away. How do you get rid of your opinions? By reminding yourself that you aren't disgraced by what others do."

  • I am choosing to prolong my suffering.

"Our rage and lamentations do us more harm than whatever caused our anger and grief in the first place." Again Aurelius lays bare the ridiculousness of fuming about another person's actions.

  • A good disposition is invincible.

"What can the most insolent man do if you remain relentlessly kind and, given the opportunity, counsel him calmly and gently even while he's trying to harm you?" I sort of love the term "relentlessly kind." If we succeed at keeping a Stoic mindset during every social interaction, then we will genuinely value each and every person we meet. This would have to be unnerving! I'm picturing a salesperson who is speaking nicely but seems to have spite behind their eyes. However, Aurelius isn't counseling a faux friendliness. In fact, he continues, "Let their be nothing ironic or scolding in your tone, but speak with true affection and with no residue of resentment in your heart. Don't lecture him. Don't embarrass him in front of others. But address him privately even if others are present."

We're not going to run out of situations that make these points useful. Emperor Aurelius advised himself to memorize them. You may want to as well. Or, like me, you might choose to carry a reminder with you. I know that when I turn to the nine points of Meditations 11:18, I find it impossible to continue stoking the anger that's in me. I'm reminded of the practical outcomes that are expected from a lived Stoic philosophy. I realize that if I truly believe that all people have value and that we are meant to work together, I can not act against that truth and consider myself reasonable. I suspect that taking a page from Aurelius will work as well for you.


All Aurelius quotes from The Emperor's Handbook, a new translation of the Meditations.

The Stoic Man (as well as Woman)

Ancient Stoic literature often uses terms like "manly" to describe the Stoic ideal. It's unfortunate that they couldn't see past the gendering of human capabilities* but thankfully we can have clearer eyes and need not promote the same mistakes. Still, they used the manly vs effeminate concept more than a few times.We can understand that when Stoics speak of a manly ideal, they are pointing towards the ideal philosopher, whatever that philosopher's gender happens to be. I personally advocate changing the language of quotes to be more inclusive. I often switch "man" to "human" for instance. Today however, for the sake of clarity, I will leave Marcus Aurelius' words alone because they illustrate my theme.

*Not to say that they totally missed the mark. Stoics were vocal advocates of female equality, at least concerning education. 


The practicing Stoic is kind and courteous. After all, if we are truly unperturbed by fortune, what reason do we have to be abrasive to those we meet? And yet I sometimes come across fellow Stoics who un-stoically claim that they have no duty to change their own offensive actions because, "isn't it the other person's fault that they are offended?" Stoicism is not a means of deflecting blame. It isn't a bludgeon to use against the feelings of those we meet nor a shield to deflect our social duties. The ideal Stoic is beyond the pettiness that drives such defensiveness. We need to remember to aim for such heights.

To ward off anger, keep these maxims handy:

  • There is nothing manly about petulance.

  • Because they are more natural to our species, qualities like courtesy and kindness are the more manly. These qualities, not irritability and bad temper, bespeak strength and fiber and manly fortitude.

  • The freer the mind from passion, the closer the man to power.

  • Anger is as much a proof of weakness as grief. Both involve being wounded and giving in to one's wounds.

Meditations 11:8

I suspect that Stoics sometimes allow the more martial forms of supposed "manliness" to inform our image of the ideal Stoic. It would be easy to do, seeing as our philosophy speaks in such strong terms. As we learn to live an unassailable life, we picture ourselves as lone Spartans before the Persian horde, but in the Stoic view the only real enemy is our own undisciplined will. That's why Marcus Aurelius challenges martial manliness in his Meditations.

Marcus steels himself against anger by remembering what it means to be "manly," but Stoic manliness has nothing to do with machismo. He reminds himself that defensiveness is weakness. Anger, irritability, and their whiny cousin petulance, are all forms of licking wounds. Kindness, in contrast, flows from a position of strength and courtesy aligns with our Discipline of Action. Stoic manliness and womanliness are informed by an appreciation of our common humanity. Lived Stoicism allows us to be fearless in our devotion to others. We act with courage when we affirm the dignity of those we meet. At the same time, Stoics don't need to defend our own dignity because we understand that it can not be taken from us.

A Stoic meets other people where they are. Stoics act with compassion because we don't expect others to be anything other than human. We should, however, expect ourselves to be examples of what human can mean. So don't choose to be weak, choose to be Stoic.

How Stoics Treat Jerks

People. What a bunch of bastards!

The IT Crowd

Stoics love people, even the bastards. The heart of our philosophy is love for humankind. The virtue that we seek to cultivate can only be properly expressed in relationship to our human family. We agree with Marcus Aurelius who reminded himself that, "your only joy, and your only rest, is to pass from one action performed in the service of the human community to another action performed in the service of the human community." Stoicism is often framed as a lonely discipline, encouraging men to stand apart from the crowd, but that is so far from the truth. Stoic wisdom is meant to enhance the humanity of those who practice it. We are participating with the crowd. We may not act as the crowd would expect or demand, but we always seek to act with our neighbor's best interest at heart. That said, how are Stoics to respond when faced with disagreeable people?

It is within a man's power to love even those who sin against him. This becomes possible when you realize that they are your brothers, that they wrong you unintentionally or out of ignorance, that in a little while you and they will be dead, and above all, that they have not really hurt you so long as you have not sullied your conscience or damaged your inner self by responding in kind.
Aurelius: Meditations 7:22

Marcus Aurelius spent a lot of time preparing himself to interact with awful people. The Emperor did not find his court to be filled with the most uplifting sorts of citizens. So in many of his meditations he would dwell on the formula found in the quote above;

  • humans are all family
  • no one intentionally makes an error in judgement
  • life is short
  • a Stoic can not be morally hurt by others; Stoics can only harm themselves through a vicious response

I've addressed the human family before, so I won't elaborate here. It is worth taking a moment to think about the second point; the Stoic principle that no one means to do wrong. Stoicism considers all immorality to be a form of ignorance. It works something like this;

  • only reasoned choices are moral
  • all people choose actions that they believe are best for themselves in the moment
  • 'evil' choices are never the true best choices
  • therefore, a person who does wrong is ignorant of the better way

This way of thinking should have a huge impact on how a Stoic treats disagreeable people. If we truly believe that the people who wrong us are simply ignorant, what is the appropriate response? Epictetus addresses this issue in chapter 42 of the Enchiridion:

"When any person harms you, or speaks badly of you, remember that he acts or speaks from a supposition of its being his duty. Now, it is not possible that he should follow what appears right to you, but what appears so to himself. Therefore, if he judges from a wrong appearance, he is the person hurt, since he too is the person deceived. For if anyone should suppose a true proposition to be false, the proposition is not hurt, but he who is deceived about it. Setting out, then, from these principles, you will meekly bear a person who reviles you, for you will say upon every occasion, 'It seemed so to him.'"

"It seemed so to him." This is a position of sympathy. In Stoicism, ignorance is not reviled, it is simply corrected. Epictetus, like Aurelius, clams that the person who is hurt by immorality is the person who performs it. The Stoic is left unscathed, assuming he reacts appropriately. One last Aurelius quote, "People exist for the sake of one another. Teach them then, or bear with them." I used this quote in the article I linked to earlier. In that post I viewed bear with them as a call for something like patience. I think I was mistaken. The more I dwell on the Stoic insistence that we truly love others, the more it sounds like a call to shoulder their burdens. Most daily insults do not happen during teachable moments but they do always arrive with the opportunity to enact virtue. In doing so, we not only stay true to ourselves, we bring good into the world.

Stoics are meant to see the common humanity of everyone we meet. With that kinship in mind, we bear up under the weight of unjust actions and, if possible, point out a better way. If we truly embrace the Stoic perspective, this isn't difficult. Our point of view contains no fuel that could feed indignation. We're left free to act with compassion, and through compassion we show the strength of our philosophy.