Like most antique philosophers, Seneca (4 BC-65 AD) used grandiloquent terms to spice up his writings. For instance, he employed the words “cosmos” and “natural order” to designate rather mundane events. Similarly, he used the word “logos” to mean “destiny.”

Respect of the natural order is Seneca’s favourite theme. He regarded nature as all-encompassing, not just as wilderness or greenery. When he spoke about nature, he was also referring to human actions. I mean professional, family, political and sports activities, just to name a few.

In his essay “On the happy life,” Seneca outlines his recipe for happiness. Like it was customary in ancient times, Seneca wrote the text as a dialogue between friends.

Plato (427-347 BC) had established the “dialogue” as a the literary genre of choice for philosophers, although his works do not constitute proper “dialogues” as we define them today.

When we listen to dialogues in movies or television shows, we expect them to sound spontaneous. If they happen to lack vividness, we’ll quickly lose interest and categorize the movie or show as boring.

Plato and Seneca had established lower demands for their “dialogues.” It never crossed their minds that the public might rate their characters as artificial, and their speech as construed.

In fact, Plato and Seneca regarded artificiality and craftiness in literature as laudable. The objective of their “dialogues” was to get a philosophical message across. They did not consider it relevant to create compelling characters and make their speech realistic.

Seneca’s dialogue “On the happy life”

Seneca and his friend Lucilius are the two participants in the dialogue “On the happy life.” In older English translations, this dialogue had been titled “On the blessed life,” but I abhor this title because it’s pregnant with philosophical determinism.

The three conclusions of Seneca’s essay “On the happy life” are that happiness results from virtue, that virtue means living in accordance with nature, and that happiness is feasible in this life, here and now.

Nonetheless, Seneca acknowledges that most people fail to figure out what virtue is. He laments that “living in accordance with nature” has become rare and unnatural because we tend to get distracted with harmful pursuits.

Seneca regards philosophers as experts in guiding people in the direction of virtue, that is, bringing them back to “living in accordance with nature.” His explanations are not always clear, but thankfully, he illustrates them with examples.

Let’s take for instance Socrates (470-399 BC), says Seneca. He postulates that Socrates led a happy life because he devoted most of his energies to pursuing wisdom. Socrates did as little remunerated work as possible, Seneca pointed out, because he preferred to focus on immaterial pursuits.

I can tell you right away that Socrates would have starved if he had lived today. Even for ancient Greek standards, he didn’t do particularly well; when charged with ridiculous accusations, he did not seize the opportunity to flee and ended up sentenced to death; so much for Socrates’ wisdom and happiness.

Seneca’s recipe for “living in accordance with nature”

Seneca comes up with a better illustration when he refers to Crassus (115-53 BC), who had accumulated large wealth, but then embarked on a foolish military campaign and perished in the battlefield.

Nonetheless, Seneca draws the wrong conclusion from the story. He theorises that Crassus would have been happier if he had not pursued wealth, but fails to give the slightest proof for that statement.

Seneca should have simply pointed out Crassus’ foolishness in pursuing military glory, instead of enjoying his wealth. I see nothing wrong in Crassus’ business success, and everything to condemn in his expeditionary fervour.

Bellicosity kills and Crassus constitutes a perfect example. I wonder why Seneca failed to come to the obvious conclusion. Did he not see the risks inherent in military expeditions? Those cannot constitute “living in accordance with nature.”

Zeno of Citium (334-262 BC) embodies a better example of wisdom, happiness, and “living in accordance with nature.” He had lost his life’s savings in a shipwreck, where he almost died himself, but instead of wasting time with lamentations, he went to Athens and started a new career as philosopher and teacher.

Seneca lacked the right word to characterize Zeno’s resilient and proactive personality. Nowadays, we would refer to Zeno’s exploits as “entrepreneurship.” Indeed, his biography denotes a combination of qualities worth imitating.

Zeno of Citium supplies the best example of Seneca’s recipe

for wisdom and happiness. His actions outline a prescription that is still valid today, and will remain valid in the future.

How can live in accordance with nature? When we seize opportunities to exploit our talent and build a successful career, business, or artistic project. Equally, when we take good care of our health, family and friends.

Despite some meandering and imprecision, Seneca came up with the right conclusion, one that is fully workable. His path to happiness entails “self-sufficiency and independence.” Let’s commit ourselves to putting his recipe into practice.

If you are interested in putting rational ideas into practice in all areas of life, I recommend you my book “Rational living, rational working.”