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We were taught “control what you can control” in the army. Was that Stoicism?

I served twenty-two years in the Korean army. In my last years "resilience training" was introduced, and the instructors sometimes quoted Epictetus. Control what you can control. Let the rest go. Some officers had read about James Stockdale, the American pilot who was a prisoner of war in Vietnam for more than seven years and said that Epictetus's Handbook helped him survive. It is a powerful story.

I want to describe a problem I saw. Resilience training helps with stress you did not cause: bad weather, bad orders, long deployments. It is much less helpful, sometimes harmful, with what is now called moral injury: the damage that comes from doing, or failing to prevent, something that violates your own conscience. A soldier who followed an order he believed wrong is not helped by "that was outside your control". Often it was not outside his control. That is the wound.

When I read Epictetus himself, I found something surprising. For him, the one thing fully in our control is our own choice and judgement. So the Stoic answer to moral injury would be stricter than the training, not softer: you are responsible exactly for what you chose, and only for that.

So was the training Stoicism? It seems to me it took the half of the doctrine that consoles and left the half that judges. I would like to hear from others who have met "resilience" teaching at work.

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  1. Elin Lindqvist

    Fellow

    We get resilience training in intensive care too, and I recognise exactly what you describe. My worry is institutional. When a ward is chronically understaffed, telling nurses to focus on what is in their control can become a way of making a structural problem into an individual's job. Epictetus addressed free individuals and slaves about their inner life. He wasn't advising managers on how to avoid fixing staffing. The detached technique fits too neatly into that use.

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  2. Brian Otieno Ouma

    Contributor

    I teach a reading class in a prison, and we read Epictetus. The men respond to him because he was himself a slave. His teaching that your judgement is yours, even in chains, came from someone who had none of the other things. In the prison it doesn't sound like resilience training. It sounds like dignity.

    But your point about moral injury is important there too. Several of my students carry what they did. Telling them it wasn't in their control would be a lie, and they would know it. What helps, slowly, is the other half: owning the choice, and then asking what to do now.

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    1. Choi Byeong-hun

      Contributor

      Brian, "it sounds like dignity" is right. I think that is what the training lost. It made Epictetus into a technique for staying functional, when for him the point was to be free and good. Elin, I saw your problem too: a commander can use "control what you can control" to stop subordinates asking why the plan was bad.

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  3. Andrés Zuluaga

    Contributor

    I have spent years in Colombia listening to former combatants and victims of the armed conflict, sometimes in the same room. Moral injury is everywhere in their stories. What I noticed is that the people who seemed most able to live with what they had done were not those who had been told it was outside their control. They were those who had admitted it, often publicly, and been met by someone, sometimes by the people they had harmed.

    That is not Stoicism. It's closer to what our truth commission tried to do. But it supports your reading: the consoling half of the doctrine alone can't heal this wound.

  4. Rohan Desai

    Fellow

    This thread changed how I read the startup version of Stoicism I've been practising. I'd been using it mostly as consolation. Choi's point that Epictetus is stricter about responsibility, not softer, is the half I'd skipped.

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