Revisiting a classic: As a Man Thinketh by James Allen
Have We Lost the Science of Self-Control?
I was gifted As a Man Thinketh (written by James Allen in 1902) by my husband, writer Jason V Brock, during one of the most difficult seasons of my life—recovering from the isolation of the COVID pandemic, grappling with my mental health, and grieving the recent loss of my mother to pancreatic cancer. As a Man Thinketh had been meaningful to him decades earlier, when his stepfather gave him a copy as he was coming of age, and he suspected it might speak to me as well. He was right. As I read, I found its timeless insights not only resonated with my journey, but also echoed ideas from other fields of study I’ve explored, including those I’ve encountered in my professional work in the software industry, such as process improvement and training AI models. The book’s blend of moral philosophy and practical discipline struck me as both personally restorative and intellectually engaging, offering a bridge between self-mastery and the structured, iterative approaches I’ve long applied to problem-solving in my technology career.
The overarching message of As a Man Thinketh is simple, yet profound: “You become what you think”. Every action, Allen writes, “springs from the hidden seeds of thought”.
“Act is the blossom of thought, and joy and suffering are its fruits; thus does a man garner in the sweet and bitter fruitage of his own husbandry…” (Allen 3)
In his book, Allen asserts many Truths and Laws as fundamental—akin to the laws of science and mathematics. He enumerates, for example, the “Four Ethical Truths” as “simple, undeviating moral principles” (Allen 83):
Four Ethical Truths
1. Justice
2. Rectitude1
3. Sincerity
4. Kindness
Allen warns the reader that they may ignore these truths, but do so at their peril. To work in accordance with these truths is to work in harmony with the universe.
These ethical truths parallel similar ideas, such as “The Three Gates of Speech,” a principle often cited in modern coaching circles and attributed to figures like Rumi and Buddha.
Before speaking, one is urged to pause and consider three pivotal questions:
– Is it true?
– Is it necessary?
– Is it kind?
These questions echo the essence of mindful and ethical communication, a theme that also underpins Paul Grice’s cooperative principle. In Logic and Conversation (1975), Grice introduces this principle, which asserts that individuals engaged in dialogue for cooperative and prosocial purposes should adhere to four maxims:
– Quantity: Be as informative as necessary, providing the required amount of information without excess.
– Quality: Ensure truthfulness and back up claims with evidence.
– Relation: Contribute information that is relevant to the discussion.
– Manner: Communicate clearly, concisely, and in an orderly way, avoiding obscurity and ambiguity (Grice 45).
While Grice’s work reflects mid-20th-century developments in philosophy and linguistics, Allen’s ideas—written in 1902—emerged in a vastly different intellectual climate, one on the cusp of rapid industrial, scientific, and social change.
Grice’s work in the early 1970s was originally intended as a contribution to linguistic philosophy, but it has since influenced everything from education to UX design. In contrast, we must remember that Allen’s book was written in 1902 – nearly 125 years ago – and that the fruits of science and technology were only starting to affect society. This was an exciting time for academia, a time when the freedom of following a secular approach to morality and ethics brought hope as to how to address a Western society still adjusting to the Industrial Revolution while struggling with the superstitions and conflicting religious beliefs of the many waves of immigrants throughout Europe and the New World.
Allen’s alignment of ethical principles with a structured, almost scientific method of self-examination and improvement fits squarely within this historical context—bridging moral philosophy with the methodical spirit of the age. To further bolster his argument that a person should apply a logical scaffolding to their own thinking and in how they comport themselves, Allen reminds the readers of the methodology of science, which at that time consisted of five steps.
Five Orderly Steps of Science
1. Observation
2. Experiment
3. Classification
4. Deduction
5. Knowledge
In comparison, the commonly accepted modern list of the steps of science:
1. Define a question
2. Gather information and resources (observe)
3. Form an explanatory hypothesis
4. Test the hypothesis by performing an experiment and collecting data in a reproducible manner
5. Analyze the data
6. Interpret the data and draw conclusions that serve as a starting point for a new hypothesis
7. Publish results
8. Retest (frequently done by other scientists)
(The iterative cycle inherent in this step-by-step method goes from point 3 to 6 and back to 3 again.)
Many logical, iterative methodologies for testing, proving, or improving a theory, process, or product follow very similar steps. For example, Six Sigma, a system for improving processes, employs the acronym DMAIC, which stands for Define, Measure, Analyze, Improve, Control (De Feo and Barnard). Any product or process that can be repeated can be improved through similar methods.
In As a Man Thinketh, Allen posits that a person should apply these steps intentionally and internally to improve oneself. Observation is attained through reflection and meditation. Experiment is in thought, divining what is true versus what is useless (internal application of The Three Gates, for example), and in observing and accepting one’s failures as well as successes. Classification is defined as organizing one’s findings into patterns, and Deduction is the revelation of hidden laws according to the patterns. Finally, Allen asserts that a person gains Knowledge of others and oneself by iterating the process (Allen 54-55)
Allen further refines this into a prescription for self-improvement. What he writes, in 1902, sounds like an eerie prediction of the present:
“Yet, with all our vast store of scientific knowledge, and its startling and rapidly increasing results in the world of discovery and invention, there is, in this age, one branch of science which has so far fallen into decay as to have become almost forgotten; a science, nevertheless, which is of greater importance than all the other sciences combined, and without which all science would but subserve the ends of selfishness, and aid in man’s destruction – I refer to the Science of Self Control” (Allen 52-53)
While the term “self-control” may seem daunting and restrictive, reframing it to “taming the will” may give additional insight into what Allen was trying to convey. Focusing one’s will—the moral and cognitive force that governs not just feelings, but intention, character, and conscious action—is not restrictive, but empowering. Learning to control and harness the power of will allows one to potentially access new levels of wisdom, putting mastery of ambitions and aspirations within reach.
To this end, Allen details his methodology to acquire this skillset:
Five Orderly Steps of Self-Control (Allen 51-60)
1. Introspection
2. Self-Analysis
3. Adjustment
4. Righteousness
5. Pure Knowledge
Introspection is the internal observation of oneself. In my early attempts at purposeful meditation, I imagined focusing my attention like a lighthouse, turning it completely inward to illuminate my thought processes. Self-Analysis, according to Allen, is the process of testing and proving what causes pain versus benefit to oneself and others. This may be achieved through a combination of reflection, discussion, and experimentation. Adjustment happens, according to Allen, when we see ourselves as we are (acceptance) and define how we want to be (setting our own boundaries for ourselves) and go through the process of weeding, sifting, and cleansing ourselves and our lives to align with our goals. Righteousness is when we live in a state true to ourselves and by the “Great Central Law” (which Allen likens to the Law of Gravity) that keeps balance and order in the Universe. Finally, one acquires Pure Knowledge, which is a “divine knowing” of oneself, and tangentially, others.
In reviewing these steps of self-control, I was struck by the overlap with traditional 12-Step Programs for addicts (e.g., Alcoholics Anonymous, Adult Children of Alcoholics and Dysfunctional Families) and also with psychotherapy methods, such as DBT (Dialectical Behavior Therapy). Along these lines, Allen further defines rules for controlling the will:
Seven Rules of Controlling Will (Allen 70)
1. Break off bad habits
2. Form good habits
3. Give scrupulous attention to the duty of the present moment (mindfulness)
4. Do vigorously, and at once, whatever has to be done (avoid procrastination)
5. Live by rule
6. Control the tongue
7. Control the mind
It’s important to understand that what Allen is advocating here is not discipline meant to force submission to an outside authority, but to subvert the need for an outside authority to have dominion by perfecting self-discipline in such a way that it allows for ultimate freedom and achievement of one’s goals.
Experience is gained through experimentation. Through focused self-discipline, much like rigorous scientific experimentation and improvement, one can become highly effective and forge a crafted character. Building confidence comes through concentrated effort and achievement, especially after responding to failures with thoughtful and insightful modifications to the approach (i.e., truthful post-mortems and the application of corrective “lessons learned”).
“Great is the heartfelt joy (albeit ineffable) when, after innumerable and apparently unsuccessful attempts, some ingrained fault of character is at last cast out to trouble its erstwhile victim and the world no more” (Allen 111).
According to Allen, joy is the reward of a task well done. Misery, on the other hand, is born of shirking obligation. Avoiding effort and responsibility creates a mind that is uneasy and disturbed, with inward shame and a lack of self-respect (Allen 109). Allen further asserts that taking the presumed easy path leads to arrogance and entitlement. As I’ve reminded myself in my personal journal, laziness (like comparison) is the thief of joy.
Furthermore, suffering is the result of wrong thinking and, often, the result of doing or thinking negatively about oneself. Allen likens suffering to a fire that burns “wrong” or “impure” thought until there is no more fuel. The healthy mind suffers very little (Allen 14). This is very much in line with ideas promoted by Stoics and Buddhists.
Wonderful, indeed, it is to subdue the mind, so difficult to subdue, swift and seizing whatever it desires. A tamed mind brings happiness. Let the discerning one guard the mind, so difficult to see, and a guarded mind brings happiness. (Buddha)
Debilitating thoughts about one’s health, enervating thoughts concerning unlawful pleasures, weakening thoughts of failure, and sickly thoughts of self-pity and self-praise are useless bricks with which no substantial mind temple can be raised (Allen 81).
Allen believed that “the people who live in fear of disease are the people who get it”. He further elaborates that “Anxiety quickly demoralizes the whole body and lays it open to the entrance of disease; while impure thoughts, even if not physically indulged, will soon shatter the nervous system” (Allen 19). Many studies and experts believe that sick thoughts sicken the mind and body. This isn’t meant to scorn those with “impure” thoughts; instead, the message is about conquering your own negative impressions of yourself instead of indulging in distraction and coping mechanisms.
As Bessel van der Kolk explains in The Body Keeps the Score, unresolved trauma and persistent stress can become “imprinted” in both mind and body, influencing physical health as much as emotional stability (Van der Kolk). Likewise, research on psychological resilience has shown that individuals who consciously reframe negative self-perceptions tend to experience lower mortality rates and better long-term health outcomes. The underlying message aligns with Allen’s century-old prescription: Conquer your own negative impressions of yourself, and you strengthen the very foundation of your mental and physical vitality.
Fortunately, we live in a time where focus on mental wellbeing is at a historically unprecedented high. Still, we must temper this trend by steering our thoughts instead of simply using “wellness” as another indulgent, selfish pursuit (e.g., “toxic positivity”, pursuing laziness in the name of mental wellness, using victimhood as an excuse for self-pity).
A great inspirational quote2 from Allen offers hope to those willing to learn self-control:
Tempest-tossed souls, wherever ye may be, under whatsoever circumstances ye may live, know this in the ocean of life the isles of Blessedness are smiling, and the sunny shore of your ideal awaits your coming. Keep your hand firmly upon the helm of thought (Allen 37)
This rally cry is meant to muster courage in the face of adversity. Allen contends that “doubt and fear are the greatest enemies of knowledge, and he who encourages them, who does not slay them, thwarts himself at every step. […H]e who has conquered doubt and fear has conquered failure” (Allen 24).
And which doubts and fears are the most important to conquer? They are those that bother us the most.
Those things which befall a man are the reflections of himself; that destiny which pursued him, which he was powerless to escape by effort or avert by prayer, was the relentless ghoul of his own wrong deeds demanding and reinforcing restitution; those blessings and curses which come to him unbidden are the reverberating echoes of the sounds which he himself sent forth (Allen 47)
From Plato’s Allegory of the Cave3 to later theories of projection and the subconscious in psychotherapy4, the concept of facing one’s demons or ghosts has permeated religion, philosophy, psychology, and morality plays throughout history. The Hero’s Journey—Joseph Campbell’s term for the recurring mythic pattern in which a character leaves home, faces trials, and returns transformed—is, at its heart, the eternal struggle of the self to achieve its full potential (Campbell). That which you need to conquer will keep presenting itself until you either conquer it or die from it.
Allen seems to describe the phenomenon of self-fulfilling prophecy by alluding to the Greek and Roman dramas in which a hero with knowledge of his fate does everything to avoid it, but in doing so brings it to fruition (Allen 44).
In his argument for self-determination, Allen brings in the concept of Free Will and offers his definition in contrast to Fate: “He chooses the cause (this is Free Will), he cannot choose, alter or avert the effect (this is Fate); thus Free Will stands for the power to initiate causes, and destiny is involvement in effects.” You reap what you sow. Indeed, if you wish to reap freedom, then conquering your weaknesses affords perhaps the best recourse to achieve liberation of the self from the enslavement of attachments and defeatist thinking.
He who has conquered weakness, and has put away all selfish thoughts, belongs neither to oppressor nor oppressed. He is free (Allen 27).
If, as Allen conjectures, slaves and oppressors are codependent on one another, then true freedom comes from conquering one’s thoughts and breaking the cycle. Even in the face of physical coercion, the free person—free from weakness—is neither the oppressed nor the oppressor.
When weighing determinism versus Free Will, Allen suggests a middle way, bringing both extremes into balance by emphasizing justice, harmony, and compensation. Again, this ethos aligns well with the principles of Stoicism.5 In Allen’s view, true freedom is found in embracing truth:
Truth cannot be a partisan, but, by its nature, is the reconciler of extremes; and so, in the matter which we are considering, there is a “golden mean” which brings Fate and Free Will into close relationship (Allen 45-46)
Allen’s premise is that we determine our own destinies, but that the nature of truth (reality) will bring about a sort of cosmic balance or “instant karma” in that if we are too extreme (out of control), the consequences of doing so will cause a correction—sooner or later. “The ‘divinity’ that shapes our ends’ is in ourselves; it is our very self” (Allen 10).
Reality’s penchant for balance imbues favor for those who act in accord with it. “The universe does not favor the greedy, the dishonest, the vicious, although on the mere surface it may sometimes appear to do so; it helps the honest, the magnanimous, the virtuous” (Allen 28).
To that end, if we examine the concept of greed6, we observe that it is commonly tied to dishonesty and aggression. Those who want to cheat at life, to take more than they contribute to the collective, are those who ultimately bring the most suffering for themselves and others, not only through their direct actions, but also through unintended consequences. However, this is a temporary condition. If one survives self-destructive behavior (or the destructive behavior of another), there is always the opportunity to set things right and balance the scales:
It should be remembered that man is a changing, evolving being. The good man was not always good; the bad man was not always bad. Even in this life, there was a time, in a large number of instances, when the man who is now just, was unjust; when he who is now kind, was cruel; when he who is now pure, was impure (Allen 48-49).
And so we must allow for and encourage the evolution of character. In the Foreword to The Mastery of Destiny, Allen claims that “The will which, in ignorance, chooses evil, will, as wisdom evolves and emerges, choose good” (Allen 42). It is this earned wisdom that truly frees a person. In contrast, “…by submitting to a bad habit, because of the immediate pleasure it affords, one forfeits the right to rule over himself, and is so far a weak slave” (Allen 71).
So, what then, is Destiny? My husband, writer Jason V Brock, asks himself, “Who am I, and what do I want?” Upon first hearing this explanation so many years ago, I was perplexed as to why you would ask this of yourself. Why did I need to ask myself? And now I understand that who I am and who I want to be are tied to what I want. Not just what I want right now, superficially, but what I want tomorrow, next week, next month, next year, before I die… This is what I have come to understand as my purpose. To fulfill my purpose, I must build myself into the future self that can achieve the goals needed to meet my purpose. This is character; character is built:
The universe is built upon simple mathematical principles. If we build, we must use these principles to create a sturdy edifice. The same is true of the mind and character (Allen 82).
So, who then is the architect and builder of character? Chance? Circumstance?
Epictetus, a key figure in Stoicism, is often credited with the saying, “Circumstance does not make the man; it reveals him to himself,” a paraphrase reflecting the Stoic belief that external events expose, rather than shape, our inner character. Allen quotes this early in As a Man Thinketh and returns to the ideas again in Mastery of Destiny.
Character, Allen surmises, is built by thoughts, just as bricks in a house, or cells in the body. Although thoughts may reflect some atomicity, seemingly discreet and fleeting, thoughts with purpose and organization, coupled with creative exploration, build a sturdy and uniquely individual character (Allen 80).
Thoughts are the precursors to actions. Character is built by a person’s cumulative deeds. Character is not only a by-product of destiny; it is an integral part. (Allen 47)
Imagine then, not only an individual of such character, but groups of them, working together as whole individuals:
Great will be the peace and prosperity of a nation when there shall arise within it a line of statesmen who, having first established themselves in a lofty integrity of character, shall direct the energies of the nation toward the culture of virtue and development of character, knowing only through personal industry, integrity, and nobility can national prosperity proceed (Allen 51).
Allen’s prescription then is to strengthen the mind and thereby one’s character (Allen 22). Thought strengthens with purpose and with the trials and tribulations that come with trying to reach it. The fish that struggles against the stream becomes stronger as a result: “Purpose goes with intelligence… a drifting mind argues a measure of undevelopment” (Allen 106). The purpose that Allen refers to here may be more familiar to us as “focus”:
Purpose is the keystone in the temple of achievement. It binds and holds together in a complete whole that which would otherwise lie scattered and useless. (Allen 105)
All good, but what about the proverb “All work and no play makes Jack a dull boy?” There is room for both, and the enjoyment of the ripe fruit of one’s personal labor is well worth it. The joy in finding one’s true purpose (i.e., one’s “calling”), and therefore true self, is evident in those who accept themselves and work at honest improvement. Those who reject themselves, always looking externally to bring some fleeting satisfaction, damage themselves in the process. Allen even notes the effect on the body:
A sour face does not come by chance; it is made by sour thoughts. Wrinkles that mar are drawn by folly, passion, and pride.
I know a woman of ninety-six who has the bright, innocent face of a girl. I know a man well under middle age whose face is drawn into inharmonious contours. The one is the result of a sweet and sunny disposition; the other is the outcome of passion and discontent” (Allen 20-21).
Allen invokes serenity again as a benefit of addressing one’s mental hygiene: “Calmness of mind is one of the beautiful jewels of wisdom” (Allen 35). Just like the nervous state of someone deep in debt, “owing” oneself (and even the greater good) by cheating sets up a perpetual undercurrent of guilt and shame.
He further explains that one who wishes to set himself to live according to his best self should settle his cosmic accounts and “take care not to accumulate any new debts” (Allen 48). Similarly, all 12-Step Programs tout atonement as a cornerstone of healing, and popular culture is full of morality plays in which those themes come back to haunt the protagonist or save them from the haughty villain.
To effect change, Allen brings in the concept of “meditation” and contrasts it with “reverie” as a more positive state of being.
“Nothing has such power to broaden the mind as the ability to investigate systematically and truly all that comes under thy observation in life.” – Marcus Aurelius (Aurelius 3.11)
True meditation, in the modern understanding such as popularized by Jon Kabat-Zinn and others, is a practice of mindfulness—observing one’s thoughts and training the mind to remain anchored in the present. For Allen, it is more of a thing of determined focus. He provides the following break to distinguish “Reverie” (which he deems as a self-indulgent waste of time) from “Meditation” in their respective effect on one’s demeanor:
Reverie
Avoid exertion
Seek pleasure of dreaming
Distaste for duties
Desire to shirk responsibility
Fear of consequences
Desire for money with little effort
Lack of self-control
Meditation
Increased energy
Strive for wisdom
Tolerance of duty
Determined and responsible
Freedom from fear
Indifference to money
Contented self-control (Allen 101)
Allen contrasts the mindset that indulges in “laziness” with the focused mind striving to be a conscientious contributor. Laziness, in this context, refers to the desire to shirk responsibility and cheat life, thereby cheating oneself. Ultimately, this erodes trust in oneself and damages self-esteem.
Instead, Allen advocates concentration in all tasks: “Concentration, or the bringing of the mind to a center and keeping it there, is vitally necessary to the accomplishment of any task. It is the father of thoroughness and the mother of excellence” (Allen 86). Interestingly, modern Mindfulness Meditation practice seeks to improve one’s concentration through training when no task is at hand, so that concentration becomes second nature during any activity. Much like the Stoics before him and the more modern practitioners of mindfulness, Allen touts the benefits of quieting the mind and honing the powers of observation. “The world is your kaleidoscope, and the varying combinations of colours, which at every succeeding moment it presents to you, are the exquisitely adjusted pictures of ever-moving thoughts” (Allen 18).
Indeed, Allen seems to draw on Stoicism when he says at the beginning of the book that when you can’t choose your circumstances, you can choose your thoughts, and therefore, can ultimately work to improve your lot. Indirectly, you, in turn, shape your circumstances (Allen 17).
Allen likens the mind to a garden in which one plants seeds and tends the crop. Useful seeds are desired; wild seeds may take root, but it is up to you, as the gardener, to weed out “wrong, useless, and impure thoughts” to keep the garden healthy. I’ll note that the use of “impure” is not about self-censorship, but more for focusing on what is good and useful instead of purely prurient. Of course, pleasure has its place, but “all things in moderation” is a motto of which Allen and the Stoics would approve. This is the ultimate hallmark of maturity in Allen’s view:
A man only begins to be a man when he ceases to whine and revile, and commences to search for the hidden justice which regulates his life. And as he adapts his mind to that regulating factor, he ceases to accuse others as the cause of his condition, and builds himself up in strong and noble thoughts; ceases to kick against circumstances, but begins to use them as aids to his more rapid progress, and as a means of discovering the hidden powers and possibilities within himself (Allen 15).
Allen asserts that when a person earnestly applies themselves to addressing their character defects, their circumstances improve in proportion to their effort. As a corollary to this idea, he states that “the soul attracts that which it secretly harbours.” When the desire is to improve oneself, the circumstances to do so present themselves. However, we must also understand that a person doesn’t necessarily attract what they want, but what they are (Allen 9-10). This is a similar concept shared by Buddhism: “When the student is ready, the master will appear.”
To truly become the best person, the best approach is thoroughness: doing even the smallest things as though they were the greatest things in the world (Allen 74). Successful people know that it’s the little things that count. Steve McQueen, famed action man of the 1960s and 1970s, once told biographer William F. Nolan, “When I take a shower, it’s the greatest shower in the world!” Imagine what one could accomplish by employing thoroughness to one’s own thought processes:
… Thoroughness leads more rapidly to the development of character and the acquisition of wisdom; it accelerates progress and unfoldment; and while it leads the bad to something better, it spurs the good to higher and even higher heights of usefulness and power (Allen 78).
When exercising self-discipline, one’s relationship with oneself need not be cruel or harsh. The best results come from self-acceptance and honest expectations. It also comes from understanding that, in the final analysis, giving more than taking will bring greater rewards in the long run and that being mentally and physically fit is the best preparation for life. If one wants to stand out from the crowd and be successful, then remember that the fittest are thoughtful and industrious; carelessness, negligence, and laziness are common.
“The law of the survival of the fittest is not based on cruelty, it is based on justice: It is one aspect of that divine equity which everywhere prevails” (Allen 75).
Allen describes a “fourth stage” of concentration as “activity in repose” only achieved by masters that he likens to a top spinning in perfect balance, seeming to defy friction and gravity. He was effectively describing what we now term the “flow state”: “Inventors, artists, poets, scientists, philosophers, and all men of genius… accomplish… with ease,… that which the objective workers… cannot accomplish with the most strenuous labor” (Allen 93).
Making a distinction between lazy daydreaming to escape duty and productive envisioning of the masters, Allen suggests that even in play and daydreaming, the truly honed mind will relax and create at the same time.
The dreamers: artists, sculptors, composers, poets, sages – they are the architects of the future (Allen 30).
Circling back to the Five Orderly Steps of Self-Control, Allen has this to say about mastery:
…[B]eyond the fifth step of Pure Knowledge, there is a still further one of Wisdom, which is the right application of the knowledge acquired; the pouring out upon the world, unselfishly and without stint, the result of one’s labors, thus accelerating progress and uplifting humanity (Allen 61).
Allen asserts that the ultimate goal of knowledge (and wisdom) is service – to be of unselfish use to the betterment of all. Most programs of learning, mastery, or overcoming (such as 12-Step Programs) include service, usually as a graduating step. The notion that one truly learns when one teaches others holds true, and deep personal satisfaction comes from the fruits of service. Through service to oneself and others, one truly attains knowledge of self:
Knowledge of self is knowledge of all people (Allen 61).
And so we’ll conclude with this final thought: It is incumbent upon us as human beings, irrespective of philosophical or religious leanings (or lack thereof), to better ourselves and do right by our fellow earthlings. The only alternative is to give up and die.
“And now you have become the master, who did so recently dream of great things while driving sheep. You shall lay down the saw and the plane to take upon yourself the regeneration of the world.” – Quoted in As a Man Thinketh by James Allen, attributed to Stanton Davis Kirkham.
Works Cited
Allen, James. As a Man Thinketh: includes The Mastery of Destiny. 2022. Reader's Library Classics, 1902. Paperback.
Aurelius, Marcus. Meditations. Trans. Gregory Hays. New York: Modern Library, 2002. hardcover.
Buddha. "The Dhammapada." n.d. buddha.net. 8 August 2025.
Campbell, Joseph. The Hero with a Thousand Faces. 3rd. Novato, CA: New World Library, 2008.
De Feo, Joseph A. and William Barnard. JURAN Institute's Six Sigma Breakthrough and Beyond - Quality Performance Breakthrough Methods. New York: Tata McGraw-Hill Publishing Company Limited, 2005. Hardcover.
Grice, Paul. "Logic and Conversation." Syntax and Semantics. Ed. P. Cole and J. Morgan. Vol. Vol 3: Speech Acts. New York: Academic Press, 1975. 41-58.
Newton, John. Peter Walking on Water. n.d. 20 April 2025. <https://www.thecatholicthing.org/2023/06/07/peter-walking-on-water/>.
Nolan, William F. McQueen: As Told to His Friend William F. Nolan. New York: Berkley, 1985. Paperback.
Oxford University Press. Rectitude, N., Sense 2. June 2024. 18 April 2025. <https://doi.org/10.1093/OED/9812842144>.
—. Rectitude, N., Sense 3. June 2024. 18 April 2025. <https://doi.org/10.1093/OED/9812842144>.
Van der Kolk, Bessel. The Body Keep the Score: Brain, Mind, and Body in the Healing of Trauma. New York: Penguin Books, 2015. pb.
Rectitude has a dual meaning here. In the obvious sense, from the Oxford Dictionary: “ Conformity to accepted standards of morality in behaviour or thinking; uprightness, virtue; moral integrity. Formerly also as a count noun: †a moral quality, a virtue (obsolete)” (Oxford University Press) Also, “The quality of being correct or true; rightness, fittingness; correctness of (intellectual or artistic) judgement, opinion, or procedure. Also: an instance of this. Now rare” (Oxford University Press)
Allen was most likely alluding to John Newton’s poem, “Peter Walking on Water”. John Newton, 1725-1807, was an Anglican cleric, abolitionist, and author of “Amazing Grace,” the original title of which was “Faith’s Review and Expectation” (Newton).
Plato's Allegory of the Cave describes prisoners who mistake shadows for reality until one escapes and discovers the true world outside. The allegory symbolizes the journey from ignorance to enlightenment, emphasizing the importance of education and critical thinking in understanding deeper truths.
Plato's Allegory of the Cave and Freud's theories share a deep connection in their exploration of human perception and the unconscious mind. Freud's psychoanalytic model divides the psyche into the id, ego, and superego, which parallels Plato's idea of moving from illusion to enlightenment.
The Cave as the Unconscious: The prisoners in the cave, unaware of the true world outside, resemble Freud's concept of the unconscious mind—where hidden desires and fears shape behavior.
The Escape as Self-Discovery: Just as the freed prisoner struggles to adjust to reality, Freud describes the painful process of uncovering repressed thoughts through psychoanalysis.
Resistance to Truth: Plato's prisoners reject enlightenment, much like Freud's idea of psychological defense mechanisms that resist uncomfortable truths.
Freud himself acknowledged Plato’s influence, particularly in his concept of Eros, the life instinct. Some scholars even argue that Freud’s tripartite division of the psyche owes much to Plato’s theory of the soul.
“The one precious thing in life is to spend it on a steady course of truth and justice, with kindness even for the false and the unjust.” (Marcus Aurelius, Meditations 6.47)
Christianity: Greed (avarice) is one of the Seven Deadly Sins, seen as corrupting the soul and leading to injustice.
Buddhism: Greed (lobha) is one of the Three Poisons that generate suffering and entrapment in the cycle of rebirth.
Stoicism: Greed is irrational, driven by a false belief that external things bring happiness or peace.