Zeno: Logos and Quietism Zeno's interest was primarily ethical--in the manner of Socrates, whom he supposedly honored greatly in his teaching. He, like Socrates, was quite confident of the powers of disciplined human reason to secure both deep insight into the cosmos and happiness in a person s own life That confidence was clearly based on his belief in the supreme existence of Divine Reason (the Logos), the ultimate reality behind mere appearances. He taught that human mind could--and most certainly should--attach itself to this Logos in pure devotion He taught further that the only path to human happiness for a person came through complete personal self-mastery, in particular of the mind over the body, and especially as the mind was led to contemplate the higher realities of the Logos, Zeno taught his students to seek the ability to quiet the body' s cravings so as to become totally focused on this devotional union with the Logos. This quieting of the body--and of the mind--furthermore was expected to be possible (importantly so) in the face of particularly difficult human circumstances This "quietism"ultimately became the hallmark of the Stoic.Zeno: Logos and Quietism ◼ Zeno’s interest was primarily ethical--in the manner of Socrates, whom he supposedly honored greatly in his teaching. He, like Socrates, was quite confident of the powers of disciplined human reason to secure both deep insight into the cosmos and happiness in a person's own life. ◼ That confidence was clearly based on his belief in the supreme existence of Divine Reason (the Logos), the ultimate reality behind mere appearances. He taught that human mind could--and most certainly should--attach itself to this Logos in pure devotion. ◼ He taught further that the only path to human happiness for a person came through complete personal self-mastery, in particular of the mind over the body, and especially as the mind was led to contemplate the higher realities of the Logos. Zeno taught his students to seek the ability to quiet the body's cravings so as to become totally focused on this devotional union with the Logos. This quieting of the body--and of the mind--furthermore was expected to be possible (importantly so) in the face of particularly difficult human circumstances. ◼ This "quietism" ultimately became the hallmark of the Stoic