Together with scepticism and hedonism, stoicism exerted a strong influence on Michel de Montaigne (1533-1592). About one third of his “Essays” convey the doctrines of stoicism. I am referring to the doctrines put forward by Epictetus, Seneca, and Marcus Aurelius in the first century of our era.
Seneca produced a large output in terms of philosophical writings, but Epictetus was closer to Montaigne’s heart because of his concise formulations. Where Seneca wrote a whole letter (about twenty pages), Epictetus wrote a few lines.
Epictetus (50-135 AD) formulated his ideas in compelling, elegant sentences, providing ideal quotations for Montaigne’s essays. Nonetheless, Epictetus thoughts must have been edited by his disciples, the ones that actually put them in writing.
According to the tradition, Epictetus had been born a slave in Hierapolis, Phrygia, a Greek settlement that is located in today’s Turkey. In his youth, Epictetus was brought to Rome.
His master, named Epaphroditus, occupied a high position in the Roman imperial administration under Nero. Epictetus was allowed by to learn to read and help in his master’s work. Over the years, he delivered such good help that Epaphroditus released him from slavery.
After becoming a freedman, Epictetus taught philosophy in Rome by using a hands-on approach. He recommending living in accordance with nature and reason, focusing on actions that are within our control, and accepting the constraints we cannot change.
Stoicism philosophy sources in Montaigne
When Emperor Domitian expelled philosophers from Rome in the year 89 AD, Epictetus relocated to Nicopolis in Greece. He was around forty years old at that time. In the next decade, he taught hundreds of students, including the future Roman Emperor Marcus Aurelius.
Montaigne was very familiar with the writings of Epictetus, that is, with the records written by Arrian, one of Epictetus’ students at the end of the first century of our era.
The two compilations of Epictetus’ philosophy are known as “The Discourses” and “The Enchiridion.” The latter is shorter, much more concise. In his essays, Montaigne quoted liberally from both.
Montaigne takes over the two main ideas contained in “The Discourses” and “The Enchiridion.” Those two ideas constitute the essence of ancient stoicism. Montaigne applies those ideas to various areas of human activity, giving extensive examples.
From “The Discourses,” Montaigne is referring to Epictetus’ key conclusion, namely, that happiness depends more on one’s attitude than on external circumstances.
Lessons from Montaigne and classical philosophy
Montaigne endorses Epictetus’ recommendations to render ourselves more resilient. He calls readers to embrace reason, self-discipline, and self-reliance as a way of life. The more we learn to rely on ourselves, we can protect our own happiness. I fully subscribe to this idea from Epictetus.
From “The Enchiridion,” Montaigne is using the second key principle taught by Epictetus. If we want to achieve peace of mind (tranquillity, stability, happiness), he is telling us to focus on elements and actions falling under our control.
At the same time, Epictetus is encouraging us to accept the elements and actions that are not under control. He is referring to social, political, legal and personal elements that we cannot change.
Before subscribing to this second principle of Epictetus’, it’s crucial that we define its scope of application. Both Epictetus and Montaigne interpret this principle very widely. They are willing to categorize practically all social, political, legal and personal constraints as outside of our sphere of control.
In today’s world, I must regard their scope of application as oversized. Twenty-one centuries ago, in the times of Epictetus, Seneca, and Marcus Aurelius, the definition of social, political, legal and personal constraints was different as nowadays. The same applies to the interpretation given by Montaigne.
Critique of Montaigne and classical philosophy
My point is that we should not categorize too easily factors or obstacles as outside of our sphere of control. Many of those can be removed by relocating, making new friends, changing our professional focus, or by taking other measures.
Montaigne shows a willingness to give up to soon, which is understandable in his context (the sixteenth century), or in the times of Epictetus, Seneca, and Marcus Aurelius. However, we should not adopt such a defeatist attitude in our century.
I view defeatism as a major philosophical mistake. It’s often tantamount to a self-fulfilling prophecy of doom. When people work half-heartedly and without conviction, it should not be a surprise if they fail to achieve their goals.
Montaigne’s conveyance of ancient stoicism is accurate and compelling. He provides us an accurate overview of the ideas from Seneca, Marcus Aurelius, and Epictetus.
Nonetheless, we should not place those ideas out of context. Before giving up in any area, we should research and explore all possibilities. More often than not, solutions can be found. In our century, we have opportunities that were unavailable to the ancient stoics and to Montaigne.
If you are interested in applying rational philosophy today to all kind of situations, I recommend you my book titled “Undisrupted: How highly effective people deal with disruptions.”