I like the way Tim LeBon begins his article (cited below) – with an homage to how ancient Greek & Roman philosophers practiced stoicism. My legacy take typically is that of a “grin and bear it” type of equanimity (without despair). Not ruled by the passions (hello, Mr. Spock, live long & prosper). A well-lived life of fortitude amid life’s ups & downs, and perseverance through tough times without whining.

… in the words of Epictetus, “sick and yet happy, in peril and yet happy, dying and yet happy, in exile and happy, in disgrace and happy” … – Wiki

But LeBon casts authentic stoicism as more robust. Even Wiki notes that:

Contemporary Stoicism draws from the late 20th- and early 21st-century spike in publications of scholarly works on ancient Stoicism. … According to philosopher Pierre Hadot, philosophy for a Stoic is not just a set of beliefs or ethical claims; it is a way of life involving constant practice and training (or “askesis”), an active process of constant practice and self-reminder.

And that process of practice connects with Zen. And reflecting on “the idea that wealth or recognition are essential to a good life.”

KEY POINTS (quoted)

• New research shows authentic Stoicism, unlike “stiff upper lip” suppression [the poker-faced caricature], predicts better well-being.
• The Stoic Attitudes and Behaviours Scale (SABS) identifies seven key dimensions of Stoic practice.
• High SABS scores are linked with greater resilience, lower anger, and higher life satisfaction.

• Psychology Today > “How the Science of Stoicism Can Boost Your Well-being” by Tim LeBon M.Phil. (9-20-2025) – New research shows Stoic practices improve resilience, calm, and happiness.

When most people hear the word “Stoic,” they picture a stiff upper lip: bottling up emotions, keeping silent about suffering, and pretending not to care. Psychology — and clients I see showing up in my own therapy practice — suggests that this kind of suppression is harmful.

But the ancient philosophy of Stoicism, practised by Marcus Aurelius, Seneca, and Epictetus, is something quite different. It’s about rationality, mindfulness, compassion, and living purposefully. And now, thanks to new research, we can measure how much people actually think and act like authentic Stoics.

Two decades ago, mindfulness moved from Buddhist practice into mainstream psychology, following the work of pioneers like Jon Kabat-Zinn, supported by validated measures and research programs. Today it’s used in healthcare, schools, and workplaces.

The SABS could open a similar door for Stoicism. By giving us a way to measure authentic practice, it makes possible new research and new applications — for example in mental health, resilience training, and helping people cope with chronic illness.

Want to see how Stoic you already are? Try answering these questions, rating yourself from 1 (strongly disagree) to 7 (strongly agree).

1. I remind myself that some things are within my control and others are not.
2. When faced with setbacks, I reflect before reacting.
3. I believe that happiness depends more on my character than on wealth or status.
4. I consistently live according to virtues such as wisdom, courage, justice, and self-control.
5. I feel connected to other people and try to act with compassion.

Notes

[1] Ancient philosophers noted in article.

Marcus Aurelius Antoninus [121 – 180]
Lucius Annaeus Seneca the Younger [c. 4 BC – AD 65]
Epictetus [c. AD 50 – c. 135]

[2] The SABS identifies seven dimensions of Stoicism.

(quoted)

1. Beliefs About Control …
2. Beliefs About Happiness …
3. Stoic Mindfulness …
4. Virtue …
5. Benevolence and Compassion …
6. Ethical Development — seeing life as a lifelong journey of growth and self-improvement.
7. Stoic Worldview — placing our lives in a bigger picture, which can bring perspective, acceptance, and gratitude.

[3] 19th century American revivalist preacher Charles Grandison Finney rejected the notion of “sinless perfection,” as noted by Wiki:

Finney was an advocate of perfectionism, the doctrine that through complete faith in Christ believers could receive a “second blessing of the Holy Spirit” and reach Christian perfection, a higher level of sanctification. For Finney, that meant living in obedience to God’s law and loving God and one’s neighbors but was not a sinless perfection. For Finney, even sanctified Christians are susceptible to temptation and capable of sin. Finney believed that it is possible for Christians to backslide, even to the point of losing their salvation.

And, regarding LeBon’s Stoic Attitudes and Behaviours Scale (SABS), Randall Balmer wrote:

A regenerated individual, in obedience to the teachings of Jesus, bore responsibility for the improvement of society and especially the interests of those most vulnerable. Finney, in fact, understood benevolence toward others as a necessary corollary of faith. “God’s rule requires universal benevolence,” he wrote. “I abhor a faith which has no humanity in it and with it,” he added. “God loves both piety and humanity.” – Balmer, Randall (2021). Bad Faith: Race and the Rise of the Religious Right. Wm. B. Eerdmans Publishing Co.. Kindle Edition.

[4] Many of my stories explore the question of what beacons best nurture our self and collective agency. Best align a sense of well-being, safety & peace. And yet doing so without any pretense of a guarantee. A path which requires ongoing practice. Avoiding complacency. Having hard conversations.

Should our attention dwell on the most strident factions and political postures? Pursue an activist call for reform (progressive justice)? Or, heed a nostalgic call for restoration, for reinstating an authoritarian playbook? Are we destined to retreat in havens, with any complaint silenced cruelly & crudely – without compassion? Thereby gaining unification of opinion, but leaving only the unanimity of the graveyard?