PTypes - Personality Types
PTypes Common False Values Conscientious Values



Values of the Exuberant Type

 

Why do people do the things they do? What people believe will benefit them, they judge to be good. What they believe will harm them, they judge to be bad. Their beliefs about what is good and bad constrain them to act as they do (Seddon, 2007, pg. 88).

The Stoic doctrine that things not in our power are neither good nor bad can be deduced from a number of other core Stoic beliefs. (see G. Sterling).

  1. Virtue is the only thing genuinely good (see K. Seddon), and vice is the only thing genuinely bad.

  2. The only things in our power are our beliefs and will.

  3. Virtue and vice are types of acts of will.

  4. Ergo, virtue and vice are in our power.

  5. Ergo, things not in our power are neither good nor bad.

The following seem to be the core value beliefs of the Exuberant type. These beliefs give primary value to external things, things not 'in our power' (2005, pg. 219). Therefore, they are false judgments of what is good and bad.


Generally, The Exuberant type goes through periods of making positive false value-judgments about the self, current experience, and the future; and then through periods of negative false value-judgments about the self, current, experience, and the future.

  1. Pleasure is good. Or pleasure is bad.

    But pleasure is not in our power. It is neither good nor bad.

  2. Past achievements and future prospects are good. Or past accomplishments and future prospects are bad.

    But past achievements and future prospects are not in our power. They are neither good nor bad.

  3. Social situations are good and bad.

    But social situations are not in our power. They are neither good nor bad.

  4. Sleeping is good and bad.

    But sleep is not in our power. It is neither good nor bad.

  5. One's self is good and bad.

    Only our wills and beliefs and all that is entailed by them is in our power. They are good and bad. But our whole being is not in our power. It is neither good nor bad.

  6. One's level of creativity is good or bad.

    But one's creativity is not in our power. Our level of creativity is neither good nor bad.

  7. One's work is good or bad.

    But work is not in our power. It is neither good nor bad.

  8. People-seeking and hyper-sexuality are good and bad.

    But other people and sex are not in our power. They are neither good nor bad. But desire for people and sex are in our power. They are bad.

  9. One's line of work, study, interests or future plans are good and bad.

    But one's line of work, study, interests or future plans are not in our power. They are neither good nor bad.

  10. Spending money is good or bad.

    But money is not in our power. Spending money is neither good nor bad.

  11. Promiscuity, conjugal relations, and romance are good and bad.

    Promiscuity is in our power. It is bad. Romantic love, emotional commitment and attachment are in our power. They are bad. Conjugal relations are not in our power. They are neither good nor bad.

  12. Alcohol and drugs are good and bad.

    But alcohol and drugs are not in our power. They are neither good nor bad.

  13. Events, and the things that loved ones do, are good and bad.

    But events, and the things that loved ones do, are not in our power. They are neither good nor bad.

  14. New residences and new geographical locations are good or bad.

    But residences and geographical locations are not in our power. They are neither good nor bad.


What we judge to be good, we desire; and what we judge to be bad we fear, or desire to avoid. What we desire, we pursue; and what we fear, we try to avoid. The repeated pursuit of objects of desire and avoidance of objects of fear form vices of character, or dispositions to make particular false value-judgments. The habitual false value-judgments listed above constitute the vices that I believe lie at the core of Cyclothymic personality, or character, disorder.

Making proper use of impressions, which is the core of what could be called Epictetus' self-therapy, consists of detecting our false value-judgments/passions and immediately correcting them. This requires an awareness of what is in our power and what is not in our power (Seddon, 2007, pg. 190).


Needs of the Exuberant Type



John M. Oldham and Lois B. Morris (1995). The New Personality Self-Portrait: Why You Think, Work, Love, and Act the Way You Do. Rev. ed. New York: Bantam.

Keith Seddon (2005). Epictetus' Handbook and the Tablet of Cebes: Guides to Stoic Living. New York: Routledge.

_________ (2007).Stoic Serenity: A Practical Course on Finding Inner Peace. United Kingdom: Lulu.com.

_________ (2009). Socrates on Virtue and its Sufficiency for Happiness. International Stoic Forum.

Grant Sterling (2005). "Core Stoicism." International Stoic Forum.





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Key to the Stoic Philosophy of Epictetus