Temperance is central to a living philosophy. It determines behavior to others and the self-concept. Moderation is a test because it indicates the extent a student has learned the prime virtues of self-control and justice. It is also consistent with wisdom in that reason indicates that the most viable social organization is one based on love, justice, and truth. Justice is love extended to all humanity. One of the most profound observations of Socrates was that he had great skill in settling arguments, that he always had a pleasing countenance, blamed neither man nor god, endured a quarrelsome spouse, and valued himself for never having done an injustice to another individual. This last point was very important to him, as it was his preparation for death. Modesty is a critical part of this skill, because it allows the user a defense against personal attacks and avoids the error of hubris. Socrates said that he knew nothing and knowing this was his wisdom. In contrast, social organization based on valuing externals leads to bestiality and the war of all against all. Being free from passions and full of love is an important Stoical goal. The thinker accomplishes this by exercising control over desires, aversions, actions, and assents. Assents are judgements. The right use of appearances means that the philosopher must assent to what is the truth, and it contributes to moderation. Moreover, these qualities result in mental tranquility-a universal value among world philosophies. Tranquil people are happy people. All these ways of being must be practiced. No one is a sage at first. It is a process of habit. It is a daily discipline. It is mindfulness. Temperance is not learned by meditating on a mountaintop. It is learned by experiencing a child dumping an entire bucket of minnows in a car while one is trying to navigate busy traffic. Children are wonderful teachers of temperance. It is the acknowledging of initial negative emotions, but then directing those thoughts and emotions into a positive route. This is part of the practice of Neurostoicism.
Other than the view from above, another Stoic model is to enjoy existence as a festival where the thinker observes the purpose and administration of the holiday of life. Stoicism is a philosophy of life that must be lived. We must be cautious about matters of the Will, and courageous about externals. The disengagement from externals means that the student minimizes negative mental/emotional “handles” that may enslave, and maximalizes positive “handles” that allow us to bear anything. Think of the metaphor of a ball game. The players play as best they can while using a ball but think nothing of the ball itself. Just so, during his trial, Socrates played with the “ball” of death skillfully first suggesting that the Athenians should grant him room and board for life like an Olympic champion, or alternatively that he should pay a fine. Thus, he gave the Athenians an escape clause from offending philosophy by avoiding putting him to death. But as to death, he was indifferent. He was teaching a life lesson of endurance. Moreover, the philosopher Epictetus showed that a tool for the thinker is to use names as guidance for responsibilities. For example, you may be a mother. What does it mean to be a good mother? You may be a son. What does it mean to fulfill your role as justly as possible? You may be a teacher how is it best to exercise your duties. You may be a member of a family, what are your responsibilities to the rest of the family? Apply this to any role. Note this is all about individual responsibilities without regard to the behavior of others. Philosophers do not care what others do; they care about their own actions. Adults must continuously audit each of the roles they play. Temperance must be practiced. Moreover, we must embed role models of sages we admire.
