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19 July 2013

Another Man's Sin

"My brother ought not to have treated me so."  No; but it is for him to look to that.  As for me, no matter how he behaves, I shall observe all my relations to him as I ought."

                                               Epictetus, Discourses 3:10 (Oldfather translation) 

     The most annoying words that I seemed to hear constantly from Mrs. Countess, my second grade teacher, were, "Two wrongs don't make a right." Those words meant, to my childish disappointment, that I should not punch my fellow classmates in the nose every time I felt as though I had been done wrong by one of them. (And Mrs. Countess was quite right, of course!)
     The ancient Stoics taught that much of the supposed injuries we receive from one another are often only imagined offences, and that, furthermore, we ultimately can only injure our own selves through Vice. But they went further than that, and (like Mrs. Countess) insisted that, while Virtue demands that we must (dispassionately) pursue justice, we must not return wrong for wrong. Another person's injustice is no justification for our own. 
     Nature has assigned to us all particular roles corresponding to our station in life. The brother, the son, the wife, the husband, the ruler, the subject, the citizen, etc., all have their own individualized functions. Certainly people will often fail in these roles, even doing what is entirely contrary to them, and Epictetus admits as much in the above quotation. But Epictetus reminded his students that what another person does is beyond the sphere of our control, and therefore a "thing indifferent." We must be concerned only with our own moral purpose, not the moral purpose of another. And morality consists of performing our own duties well.
     Your father is neglectful. What of it? This does not prevent you from being a good (adult) son. Your husband is a difficult man; but what is stopping you from being a dutiful and faithful wife? Your neighbour is unpatriotic, unneighbourly, and quite possibly a crook; why does this mean that you have to be a bad citizen? Another pedestrian or driver is rude and abrasive; does this stop you from behaving with proper politeness and decorum while in public? The people around you are licentious and lustful like animals; but you can still be chaste and temperate as a man.  
     If we are to be Stoics, let us let another man's sin rest with him, while we concentrate on our own.   
                                      

16 July 2013

Wanting To Live But Not To Die?

He who does not wish to die cannot have wished to live. For life is granted to us with the reservation that we shall die; to this end our path leads.

                                      Seneca, Epistle 30 (Gummere translation)

     It is a strange thing - perhaps even a sign of a kind of madness - to expect or wish for something that cannot be. No man is so unstable as to be offended when one plus one equals two instead of three; or to lament that gravity causes an apple to fall downwards from a tree and not upwards; or to expect a rain cloud to produce sunshine. These are things that must be, ordained by the very Universe itself. 
    How foolish, then, that a mortal would wish to live forever! He torments himself, desiring the impossible, while neglecting the possible - to live life nobly while life still remains to him. This one thing should be his desire.   

10 July 2013

Deny Admittance To The Passions

It is easier to exclude harmful Passions than to rule over them, and to deny them admittance than to moderate them after they have been admitted.                                                         Seneca, On Anger

     It is a mistake to think we are able to control our Passions after we have been foolish enough to indulge in them. Seneca writes, "As one who is cast headlong from a cliff has no control over his body... so it is with the mind if it plunges into Anger, Love, or the other Passions." The very weight of the Vice sends the mind tumbling downward, mixed up with Vice as though inside an ever-growing snowball rolling down a hill, increasing in size and speed as it goes, and picking up more Passions along the way. The lover, once having indulged in Love is later afflicted by it, and, as his immune system has been weakened, he becomes susceptible to all the other ailments associated with that disease, Lust, Jealously, Idleness, Intemperance, and Neglectfulness of duty. The angry man, besides suffering like an insane man under that most hideous of Vices, invites also Cruelty, Malice and Injustice. Indulge Fear and you run the risk of becoming a coward, and the coward is incapable of any honourable action.
     One might object, "But what of Reason? Does not the Stoic school teach that Reason is mightier than the Passions? Shouldn't Reason, then, be able to control them?" Reason is indeed more powerful than Vice, and can always conquer the Passions - but not while she consorts with them! To win a battle, an army fights against, not alongside, the enemy. And it certainly does not invite the foe to become part of its command structure. Yet this is precisely what one does when he attempts to use his reasoning faculty while simultaneously welcoming any of the Passions. Reason will not be able to conquer those Passions, but she will become their slave. 
     If we would be free, we must block the Passions at the front gates. They are not harmless visitors. No matter what friendly or pleasurable disguise they might wear, their intention is to enslave us.                 
       
      

6 July 2013

The Morally Necessary Trumps The Physically Necessary

A thing is not necessarily a good simply because it is necessary. We degrade the meaning of the term "good" when we apply this title to bread, barely, and the other commodities without which life cannot be sustained. The Good is in every case necessary; but what is necessary [for mere life], is not in every case good, since certain very paltry things are indeed necessary. Nobody is so ignorant of the nobility of the title "good" so as to demote it to the status of trivial utilities.  
                                                    Seneca, Epistle 45

     Mere survival is not the purpose of the Stoic's life. Life is not an end in and of itself. It cannot be. Bacteria lives. Pigs who lounge in their own filth and dogs that eat their own vomit live. The criminal and the murderer, the libertine and lustful, the selfish and angry, the coward and the impious - these also live. It is not enough for a man simply to live, but to live well. For the Stoic, living well does not consist of living long or being constantly satiated with the things that make for longevity - and much less in base pleasures, comforts and luxury! A life lived well is a life lived nobly, virtuously, piously, free of Vice and Passion. 
     To call food "good" is to have a false notions concerning the Good Life. Do we not sometimes reject  food when Virtue demands it? Sleep, too, is necessary for mere living, but sometimes sleep must be sacrificed for good living. We willingly in certain situations suffer the cold, the heat, and various discomforts for the sake of what is morally right. Many men - brave souls and heroes! - have even sacrificed their lives altogether for the sake of living life well. How can we, then, call anything "good" which we at times easily spurn for the sake of something else? 
     The morally necessary trumps always the physically necessary. Only the Good is truly desirable and only the Virtuous is truly good. These other things, our "bread, barely and other commodities", while they should not be rejected to no purpose, ought to be recognized for what they are: objects that, depending on how they are utilized or esteemed, can be used as much for Vice as for Virtue. We debase the title "good" when we apply such a noble word to what can be used for its opposite.  

1 July 2013

Pain Doesn't Hurt

Pain is either an evil to the body (and if so, let it be declared so by the body!), or to the soul. But the soul is able to preserve its own clear sky and calm wind, and not accept pain as an evil. For every judgment, choice, desire, and rejection is from within; and nothing foreign can enter therein.  

                                         Marcus Aurelius, Meditations 8:28

     Pain does not hurt the Stoic, for he considers it no evil thing. The body of the Stoic, however, feels the sensation of pain like any other man, and feels it deeply when the pain is intense. His body can be torn and mangled, even to the point where he jerks, grimaces and screams in agony, and his body altogether shuts down. But this reaction is a bodily reaction, uncontrollable like a sneeze or blush. Even in the midst of his groans the wise man's soul is uninjured; only what is evil can harm him and only Vice is evil. Indeed, in certain situations, when Virtue demands it, he willing chooses to undergo bodily pain over bodily comfort in order to avoid that which can truly harm him - the same way that a patient will choose to allow a painful surgery for the sake of his overall health.
     And by what power does he remain uninjured by physical pain? By his powers of judgment, choice, desire and rejection or aversion. He judges the pain to be no evil and chooses to accept this judgement; he desires only what is virtuous and avoids only what is vicious, and pain fits into neither category. As he posits his happiness in Virtue alone, he can be happy even in agony, which is, for him, an opportunity for Fortitude.