When people read the writings of Seneca and put them into practice, the consequences can be disappointing. If they were looking for easy solutions, they would soon discover that Stoicism is hard to implement and arduous to sustain.
Am I exaggerating the difficulties of practising Stoicism in all areas of life? Not in the least. The effort involved can prove much larger than people had expected, and the accompanying fatigue might exhaust their determination.
For instance, let us take the recommendations contained in Seneca’s 11th Letter to Lucilius. It advises readers to befriend “only people who will turn them into better persons.” If we put this recommendation into practice, the impact can be gigantic.
Do all our friends meet Seneca’s requirement of turning us into better persons? If some fall short in this area, are we ready to unfriend them? What will be the consequences on our social and professional life?
Seneca explained that the principle plays in both directions. On the one hand, it is prompting us to end all friendships that fail to turn us into a better person. On the other hand, it tells us to steer away from new ones that do not meet the mark.
Seneca and the story of Gaius Cassius Longinus
I think that Seneca should have recounted the story of Gaius Cassius Longinus (86-42 BC), whose philosophy had shifted away from Stoicism. Cassius would have chosen a different course of action if he had stayed loyal to Stoicism.
Early in life, Cassius had focused on his career and steered away from political conflict, but later, he joined the conspiracy to assassinate Julius Caesar (100-44 BC). Cassius befriended Brutus, Trebonius and Decimus, and carried out the plan.
If Cassius had maintained his Stoic convictions, he wouldn’t have joined the conspiracy. He would have realised that Brutus and the other conspirators were not going to turn him into a better person. None of them fulfilled the Stoic criteria for desirable friendships.
Cassius’ philosophical inconsistencies ended up badly. The assassination of Caesar created a chaotic political situation and a civil war. When Cassius found himself in the losing faction, he opted for committing suicide.
To put this insight into practice, we should consider the consequences of Cassius’ philosophical errors. The goal is to learn the lesson from the story and avoid repeating the error.
Cassius lived only forty-four years because he had adopted a confused philosophy. He had abandoned Stoicism precisely when he had to make a crucial decision. If he had stayed loyal to his Stoic philosophy, he would not have participated in the conspiracy.
Seneca and the example of Emperor Augustus
Stoicism requires steadiness in thought and action. The impact should prove beneficial over time, but we should not ask for miracles. Stoic heroes in history have proven the value of their ideas, but emphasising the need for steadiness.
Epictetus (55-135 AD), a Stoic of the next generation, spent a large part of his life in servitude, but used the time wisely to learn and improve himself; eventually, he attained freedom and became a successful philosopher.
I am not advocating passivity in the face of adversity, but on the other hand, one should not engage in reckless action. Stoic philosophy calls for clear purpose and steady action. Epictetus waited for the right opportunity and succeeded. Cassius opted for assassinating Caesar, and made the situation worse.
Seneca emphasised the virtue of constancy in his essays and in the Letters to Lucilius. Philosophical constancy leads to smooth results. Disasters are avoided, and little by little, major goals can be achieved; there is no guarantee of success, but the odds are in our favour when we practise steadiness.
In his essay “On the Shortness of Life,” Seneca points to Emperor Augustus (63 BC-14 AD) to illustrate constancy. Year after year, Augustus had devoted himself to improving the vast Roman Empire.
During his reign (27 BC-14 AD), the economy grew, fuelled by peaceful and predictable trade routes. Augustus’ use of time proved extremely effective, enabling him to leave behind solid, enduring institutions.
Seneca’s emphasis on reason and steadiness
In his 95th Letter to Lucilius, Seneca affirms that constancy is dependent on reason. We can only maintain a steady course if we rely on sound arguments. “Philosophy cannot be reduced to isolated moral precepts,” he writes.
Seneca gives the following example: If we want someone to carry out a complex task, the most effective way is to explain the rationale. We can ask a courier to travel to Hierapolis and deliver a message to Epictetus, but leaving the courier free to decide how to travel from Rome to Hierapolis and back.
It would be detrimental if we ask the courier to accomplish isolated actions without telling him the purpose. Ride a horse from Rome to Ostia. Find a ship sailing to Athens, Thessaly, or Crete. Then look for a ship sailing to Hierapolis. And so forth.
Seneca was conscious that Stoicism would deliver stronger benefits if it is practised purposefully and consistently. It is not enough to memorise a few quotations, put them into practice now and then, and hope for the best.
The clearer the purpose, the stronger the benefits. It doesn’t make sense to engage in virtue signalling, pretending to adhere to Seneca’s philosophy, but then doing the contrary every time we encounter an obstacle.
In his 95th Letter to Lucilius, Seneca names food or nutrition as an example. We may know the kind of food best for our health, but our knowledge will prove worthless if we overindulge and engage in excessive drinking.
Like the impact of philosophy, the impact of dieting is made stronger by consistency. The same goes for honesty, explained Seneca. Honest individuals are guided by good philosophy all the time. To be honest, it’s not enough to memorise the law and respect isolated legal precepts.
It would be pointless, writes Seneca, “to respect the specific legal precept, but remain corrupt in our actions.” Inconsistency destroys the benefits of philosophy. The positive impact of Stoicism depends on virtue, not on the appearance of virtue.
If you are interested in applying rational ideas in all areas of life, I recommend my book “Rational living, rational working.”
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