Stoicism: the bad points 10 lessons from

From practicing and reading stoicism, what are my negative initial impressions.

Here's the great summary of stoic physics I promised:

Source: https://www.academia.edu/271550/Early_Stoic_Determinism_Le_Déterminisme_Dans_LAncien_Stoïcisme

For the Stoics, the world is a unitary and continuous body, without any gaps; it is located in the void, and it contains no smallest parts. Stoic physics is thus a continuum theory. The world is constituted of two principles, the active and the passive. The passive principle is called “matter” and “substance”; it is amorphous and unqualified; it possesses neither power of cohesion nor power of movement. The active principle is a power that is eternal and self-moved; it is responsible for all form, quality, individuation, differentiation, cohesion and change in the world. Both principles are material. In physical terms, for Chrysippus, the active principle is pneuma or breath, which is a special combination of air and fire; the passive principle is a combination of earth and water. (For Zeno, physically the active principle is creative fire.) The two principles form a complete blending both in the world as a whole, and in any object in the world; that is, they are completely co-extended, but they and their respective qualities are fully preserved in that mixture, and they are in principle separable again.

The function of the active principle can be contemplated from two view-points: from a global perspective, which considers the whole cosmos as one unified entity; and from the innerworldly perspective, which looks at particular objects and their interrelations. The active principle is responsible both for the cohesion, form and change of the cosmos as a whole, and for the individuation, cohesion, form, change and duration of the objects in the world.

The individual objects are each held together (as the objects they are) by the active principle, which gives them a certain tension or tenor. Different objects have different complexity, owing to the complexity of their tenor. With increasing complexity, inanimate objects have tenor (in the specific sense); plants have nature; non-rational animals have soul; and rational beings have reason as their highest organising principle. They each also have all the lower kinds of tenor. Physically, these kinds of tenor are pneuma of increasing purity or fineness. The finest pneuma, reason, is situated in beings of the highest order, i.e. rational beings, in the ruling part of their soul. The world as a whole is a being of the highest order, i.e. a rational being, too. Like human beings, in addition to tenor, nature and soul, it has reason. This rational organising principle, the reason of the cosmos, is called “god” or “god’s soul”, “nature”, or “ruling principle”. Sometimes it is placed in the aether, as the accumulation of finest pneuma in the cosmos. Sometimes all of the active principle, sometimes only its finest part is called the “reason of god”.

Stoic determinism is causal determinism in one of its main aspects. However, we must beware of rash comparisons with modern theories of causal determinism. Modern theories may consider causes as events, facts, things, or properties, but mostly there is the assumption that cause and effect belong to the same ontological category, and that what is effect in one instance of causation can be cause in a subsequent instance. On this point, the Stoics differ: for them causes and effects belong to two different ontological categories; this has various consequences for their account of determinism.