Letters from a Stoic

Seneca opens by saying that he is seeing proof he is old wherever he turns. He most recently noticed this because of a visit to a house he built while growing up. The evident age of the property and of the people he knew as a boy while living there made his own age undeniable. Seneca seeks to cherish his old age and thinks it might be the most enjoyable time of his life, or at least one in which he has finally outgrown his desires.

Preempting the question that it is not pleasant to be near death, Seneca argues that an old man is not necessarily nearer death than a young man; people may die at any stage in life. Further, no one is so old that they would not want one more day at least. He advises that each day should be treated as if it were the last so that living for another day is always a joyful surprise. Doing this allows one to forget the fear of death.

Seneca employs another Epicurus quote to end the letter: “To live under constraint is a misfortune, but there is no constraint to live under constraint” (59). He explains that there are numerous easy methods people can adopt to live in freedom (such as his advice on treating days as the last). Being a prisoner of fear is not necessary; indeed, escape is easy.

Seneca begins by highlighting the ancient Roman custom of opening a letter with a wish for the good health of the recipient. He says that a Stoic may as well say that they hope the letter “finds you in pursuit of wisdom” because this is what good health means (60). While it is important to tend to physical health, Seneca argues that this is a secondary good compared to the need to acquire wisdom.

He criticizes those who focus too much on physical exercise as shortsighted. Seneca believes that the large intake of food such pursuits require also dulls the spirit, while the time needed to train could be much more usefully spent elsewhere. Instead, Seneca prescribes a simple set of exercises that keep the body capable without taking up much time. Once a person has attended to the basic health needs, they should return to philosophy. He clarifies that he does not think a person should spend all their time studying, but he believes that relaxing too much will lead the mind to deteriorate. As health is inevitably fleeting, a person should pursue wisdom so they will gain an asset that will not lessen with age.

Following a quick digression into insulting vocal trainers, Seneca moves on to the discussion of a quote from an unspecified individual: “The life of folly is empty of gratitude, full of anxiety: it is focused wholly on the future” (62). Seneca takes this opportunity to again state the Stoic principle that it is important to be content. Rather than worrying about what others have, Lucilius should think about how much more he already has than some people. This will allow him to appreciate his current standing.

Seneca assumes that it is clear to Lucilius that no one can lead a happy or even bearable life without pursuing wisdom. Complete wisdom makes one completely happy, but even acquiring the beginnings of wisdom is pleasing. However, Seneca stresses that this knowledge must be deepened by daily reflection on it. Likewise, convictions must be strengthened until the will to do good becomes an ingrained disposition toward good.

Seneca states that this molding of an individual’s personality in preparation for moral action in the world is the main purpose of philosophy. He then raises two potential objections. First, one might wonder what good it is to help a person act well if a deity has predetermined everything; second, one might ask the same if everything is based on random chance. The former view suggests that there is no use in seeking moral development because everything is preordained, while the latter poses the problem of the impossibility of preparing oneself for every potentiality. Seneca states that whichever view is true, it is still important to practice philosophy, as it will either allow a person to face fate cheerfully or persist through whatever chance brings.

Seneca ends with another quote, again from Epicurus: “If you shape your life according to nature, you will never be poor; if according to people’s opinions, you will never be rich” (65). Seneca fits this quote into the Stoic moral framework, arguing that by simply abiding by the demands of nature, the wise man can be content. Conversely, there is no limit to the opinions that others will have.

Seneca dates this letter to December—near the Roman feast of Saturnalia, which he explains he can hear being prepared. He wishes he could discuss with Lucilius whether they should engage in the festivities or not. In the letter he warns against indulging in celebrations too much, as this will lead the soul off of the moral path they seek.

He further advises that Lucilius should, on occasion, challenge himself only to eat plain food and wear coarse clothing. Seneca hopes that these practices will help Lucilius realize that simple living is not bad and that happiness does not depend on wealth. In depriving himself, Seneca says, Lucilius would be performing a considerable feat; to willingly reject pleasures is a sign of the power of his mind, and his lack of care for riches makes him worthy of God.

Seneca ends with another Epicurus quote: “Anger carried to excess begets madness” (69). While Seneca acknowledges that everyone can become angry, he presents anger as a flame that ignites best in grounds filled with fuel. In other words, those who are most prone to anger most likely lack mental wellness.

Seneca, referencing Letter 12, tells Lucilius that while he was earlier telling him of the beginning of his old age, he has now left old age behind all together. Seneca refers to himself instead as decrepit and near death. However, he prides himself in his spirit; it is only his vices that have declined. He questions how much of this is due to philosophy and how much to age itself.

Seneca then talks about imagining himself being judged at the end of his life. He presents this as a comforting thought, as he will no longer need to worry about his life or beliefs: He will simply have to present himself and receive a verdict. It is unnecessary to think about how others view him, as it is only this final judgment that matters.

Again, he relies on Epicurus for a final quote: “It is a very good thing to familiarize oneself with death” (72). Seneca explains that it may seem unnecessary to practice something that will only happen once, but by rehearsing death (through thinking about it), a person will learn to die contentedly when it happens.

Seneca opens with an imaginary accuser asking how Seneca can teach about wisdom when he has not yet become a truly wise man. Seneca defends his teaching by saying that others should receive his words as though he were talking to himself—repeating what has benefited him most in his life.

After distinguishing between “unsettled pleasures,” which harm a person after the fact, and true happiness, Seneca states, “A good character is the only guarantee of everlasting, carefree happiness” (73). To hasten the development of this good character, one should devote all waking hours to building it, and this must be done personally. He illustrates this by telling the story of a man named Calvisus Sabinus who knew little of classical education, so he hired enslaved people who were well educated. He required them to follow him around providing quotations that he could later repeat in company to appear intelligent. When someone suggested he take up wrestling and Sabinus proclaimed his physical weakness, the man humorously riposted that he could just use an enslaved person. Seneca relays the moral of this story by stating, “A sound mind can neither be bought nor borrowed” (75).

Finally, Seneca quotes Epicurus as saying, “Poverty brought into accord with the law of nature is wealth” (75). While Seneca admits that this quote and quotes like it are passed on constantly, he thinks that it is a message that one can never learn too well.

Seneca directs this letter seemingly in response to Lucilius complaining that traveling has not cheered him up. Seneca says that traveling will never be useful for this purpose: “A change of character, not a change of air is what you need” (75). Referencing Socrates, Seneca states that however far a person travels, they still carry themselves, which is the true cause of their problem and only fixable by addressing internal issues. Once one has overcome these, every part of the Earth may be delightful, as “[w]here you arrive does not matter so much as what sort of person you are when you arrive there” (76).

Seneca further states that Rome is the greatest scene of turmoil in the world. A person of true Stoic virtue could lead a life of peace there, but tumultuous places are not the best places to live; while the wise man will put up with hardships, they will not seek them out.

As is his custom, Seneca finishes with a reference to Epicurus. Epicurus held that a person who is unaware of their wrongdoing can have no desire to be put right. Turning this to advice, Seneca stresses the need to act as one’s own prosecutor so that when one is guilty, one can realize and rectify the issue.