The concept of determinism was unknown to ancient Greek and Roman philosophers because they regarded the universe as a combination of forces. Gods could influence our lives, but we can request the succour of other divinities. Our future is not written in stone.
Seneca lived in a polytheistic environment in which Roman deities embodied concepts taken from Greece or Egypt. Humans find themselves on the receiving end of divine forces, but those are contradictory, inconstant and chaotic.
After some initial hesitations, Seneca embraced the ideas of Stoicism, as they had been coined by Zeno of Citium (334-262 BC) and Cleanthes (330-230 BC). However, he regarded them as a starting point, not as a closed universe.
Little by little, Seneca purified and filtered the Stoic ideals, until, in some areas, they became unrecognisable. I’m referring specifically to the concept of fate, which Seneca linked to luck, rationality and individual responsibility.
Seneca: dealing with the inevitable hassles of life
In his essay “On Providence,” he called readers to accept the inevitable hassles of life, learn from experience and take an active role in shaping their own lives. In contrast to Zeno and Cleanthes, Seneca viewed “fate” as the outcome of conflicting forces that are strengthened or tempered by our decisions.
Seneca didn’t equate “fate” with “doom” because he viewed all events as learning experiences. Today’s adversity, he noted, can help us build a better future and prevent future problems. It can literally “save our life,” in the future says Seneca, even if it proves painful in the short term.
By “fate,” Seneca referred to the elements in life that prove dominant and irresistible, like storms on the open sea. Wisdom (practical philosophy) helps us steer away from storms before they arrive, but if we are caught in a storm, we shouldn’t waste time complaining. It is better to use our energies productively.
Seneca encourages readers to ascertain when “fate” is really irresistible and when it isn’t. When circumstances prompt us to make difficult decisions, it isn’t “fate” if we decide to stay loyal to our values instead of relinquishing them.
Instead of misrepresenting the facts, Publius Rutilius Rufus (158-78 BC) had opted to go into exile. He could have lied and prevaricated, blaming his misconduct on “fate,” but he would have lost his peace of mind.
Similarly, the Roman officer Gaius Mucius Scaevola, could have begged for mercy after being captured by Lars Porsenna, the king of Clusium. Scaevola could have fallen prey to fear and blamed his mental breakdown on “fate,” but chose instead to give an extraordinary proof of valour.
Seneca: metaphor of the fire stirred by the wind
Seneca explains that, due to their moral rectitude, Rutilius and Scaevola had triumphed over “fate.” They had made the right decisions by strengthening their souls, not by falling apart emotionally and letting “fate” take over their lives.
Wise individuals view difficulties and adversity as character tests, not as final determinations. “Fate” may force them to lose ground temporarily, but the ground can be regained.
For Seneca, character strength is comparable to an open fire that is stirred by the wind. The stronger the wind, the brighter the fire will become. The stronger the adversity, the deeper will be the lesson learned. “Fate” cannot break that kind of person.
How can we raise our effectiveness and face “fate” without fear? Seneca addresses this matter in his 59th Letter to Lucilius. He calls for increasing our practical knowledge and skills, and cultivating our self-reliance. He emphasizes that only practical knowledge and skills make us stronger, not empty rhetoric.
Seneca regards morality as the crucial element in character formation. When confronted with “fate” and the need to adopt immediate countermeasures, we’ll have to rely on our virtues. I agree with Seneca that literature (such as Homer’s “Odyssey”) plays a major role in illustrating and transmitting those values.
Fate will always win in the long term because humans are mortal. Seneca acknowledges this fact, but only to encourage readers to increase their wisdom. If we do things right and try our best but death still comes upon us, we’ll be able to face it calmly.
Our commitment to learning from adversity is the basis for a virtuous character. Seneca recommends studying philosophy because “it can render us wise and free” to such an extent that we will not fear fate when our time comes to the end.
Seneca’s ideas and George Fox’ persistence
The religious leader George Fox (1624-1691) exemplifies Seneca’s attitude towards fate. Like Seneca, Fox lived in an era of widespread troubles, and sought to understand the principles of mental strength and happiness.
Seneca had fought against severe illness in his late twenties, and turned himself into a Stoic philosopher. Fox had received spiritual enlightenment in his early thirties, and turned himself into an itinerant preacher.
Like Rutilius and Scaevola in ancient Rome, Fox had faced imprisonment but had kept his beliefs intact. Little by little, his insights had shaped the Quaker faith, leading to repeated trials and periods of imprisonment.
Fox had not flinched in the face of “fate,” regarding his hard life as the outcome of bad decisions made by specific people. I can only praise his commitment and endurance in the countless occasions when everything seemed lost.
Eventually, when Fox was almost fifty, he was able to travel to the American colonies and provide direct support to Quaker communities there. He called for relying on one’s “inner light,” which is the religious equivalent of Seneca’s reliance on virtue.
“Fate” did not scare Fox because he refused to regard doom as inevitable. He was arrested and jailed seventeen times, but remained loyal to his convictions. Seneca would have regarded him as a compelling example of a philosophical life sustained by a strong character.
If you are interested in putting rational ideas into practice in all sorts of situations, I recommend my book “Undisrupted: How highly effective people deal with disruptions.”
Related articles
Seneca’s formula for achieving tranquillity
Putting Seneca’s anti-worry recipe into practice
Seneca on how to stop worrying