Letters from the past
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Bam111
Abandon your fear. Look forward.
Moral Letters - 27: On the Good Which Abides (written format)
Seneca to Lucilius, greetings.You ask me what good I have derived from philosophy. To begin with, it has taught me to live in the present, to make the most of every moment, and to focus on what is truly important.
Philosophy has also taught me to distinguish between what is truly good and what is merely pleasurable or expedient. It has helped me to develop a sense of inner peace and contentment, even in the face of adversity and hardship.
But perhaps the greatest benefit of philosophy is that it has taught me to cultivate virtue and to live a life of integrity and honor. By focusing on what is truly good and noble, I have been able to overcome my weaknesses and to become a better person.
Of course, this does not mean that I am perfect, or that I do not make mistakes. But philosophy has given me the tools to recognize my faults and to strive for self-improvement.
Ultimately, philosophy has taught me that the good which abides is not found in external circumstances, but in the quality of one's own character. It is not wealth or power that brings lasting happiness, but the cultivation of wisdom, virtue, and inner peace.
So, my dear Lucilius, I urge you to pursue philosophy with diligence and devotion. For in it, you will find not only the means to live well, but also the key to a life of lasting significance and meaning.
Farewell.
Bam111
Abandon your fear. Look forward.
In this letter, Seneca responds to Lucilius's question about what good he has derived from philosophy. Seneca explains that philosophy has taught him to live in the present, to distinguish between what is truly good and what is merely pleasurable or expedient, and to cultivate inner peace and contentment.
Furthermore, Seneca emphasizes that the greatest benefit of philosophy is the cultivation of virtue and living a life of integrity and honor. Although one may never achieve perfection, philosophy provides the tools to recognize one's faults and strive for self-improvement.
Seneca concludes by stating that the good which abides is not found in external circumstances, such as wealth or power, but in the quality of one's own character. Pursuing philosophy with diligence and devotion can lead to a life of lasting significance and meaning.
Furthermore, Seneca emphasizes that the greatest benefit of philosophy is the cultivation of virtue and living a life of integrity and honor. Although one may never achieve perfection, philosophy provides the tools to recognize one's faults and strive for self-improvement.
Seneca concludes by stating that the good which abides is not found in external circumstances, such as wealth or power, but in the quality of one's own character. Pursuing philosophy with diligence and devotion can lead to a life of lasting significance and meaning.
Bam111
Abandon your fear. Look forward.
Moral Letters - 28: On Travel as a Cure for Discontent
Bam111
Abandon your fear. Look forward.
Moral Letters - 28: On Travel as a Cure for Discontent (written format)
Seneca to Lucilius, greetings.
You complain, my dear Lucilius, that you are bored and discontented with your life. You feel that you are trapped in the same routine, day after day, and that you are not making progress towards your goals.
I understand your feelings, and I have a suggestion for you: travel. Travel can be a cure for discontent, for it can break you out of your routine and show you new sights and experiences. Travel can also help you gain perspective on your life and your problems.
But travel alone is not enough. You must approach it with the right attitude. You must not travel simply to escape your problems, for they will follow you wherever you go. You must travel with the intention of learning and growing.
When you travel, take the opportunity to observe the people and the places around you. Try to learn from their customs and their way of life. Ask questions and seek out new experiences. By doing so, you will broaden your horizons and gain a new perspective on your own life.
But remember, my dear Lucilius, that travel is not a cure-all. It is only a temporary respite from your problems. When you return home, your problems will still be waiting for you. Therefore, you must use your travel experiences to make changes in your life. Use what you have learned to improve yourself and your circumstances.
In conclusion, my dear Lucilius, I encourage you to travel with the intention of learning and growing. Use your travel experiences to gain perspective on your life and your problems. But remember that travel is only a temporary respite, and it is up to you to make lasting changes in your life.
Farewell.
Bam111
Abandon your fear. Look forward.
In this letter, Seneca suggests that travel can be a cure for discontent and a way to break out of one's routine. However, he warns that travel alone is not enough and that one must approach it with the right attitude. Rather than simply trying to escape one's problems, one should travel with the intention of learning and growing. Seneca advises that when traveling, one should observe and learn from the customs and ways of life of the people and places around them. However, Seneca also emphasizes that travel is only a temporary respite and that it is up to the individual to make lasting changes in their life based on what they have learned from their experiences.
Bam111
Abandon your fear. Look forward.
Bam111
Abandon your fear. Look forward.
Seneca, Lucilius.
Greetings.
I have just returned from the country, and while the fresh air and quiet have done me good, nevertheless, even there, my pleasures were mingled with annoyances. It is always the way with men who venture to set foot beyond the city gates; they are exposed to accidents by land and sea, and they are liable to annoyances within doors. How, then, do you suppose that I fared, - I who am by nature sensitive, and whose feelings are not under control as they should be? Whatever direction I turn, I encounter something to remind me of my own shortcomings.
Would you really know what philosophy offers to humanity? Philosophy offers counsel. Death calls away one man, and poverty chafes another; a third is worried either by his own self or by some of those about him, by domestic or official troubles. What is the good of having escaped dangers of this sort? Busy yourself in philosophy, O young man, if you would be truly at ease. "No," you say, "philosophy promises me the highest good." And it will surely be yours if you so order your life as to obtain it.
"But," you reply, "it takes a long time to lead a good life." Yes, but one which is already underway is safer. And if you wish to attain to philosophy, follow the example of those who have lived in conformity with its rules; associate with men of good quality if you esteem your own reputation; for it is better to be alone than in bad company. Let us therefore form a select company, and let us discuss the problems which engage our attention, and make a practice of the virtues which are the antidote to evil.
We must persevere, and, if our efforts are not crowned with success, we must nevertheless persevere. The life of the philosopher, you know, consists of that which he does himself, not of that which he says to others. There is no credit in hearing, none in learning; it is only in acting that one profits by philosophy. It is therefore not sufficient to be informed about virtue, but we must strive to possess it, and that not by haphazard, but unswervingly, day by day.
As to what you say, that you have not yet attained wisdom, that you are still seeking it, and that you believe it to be a matter of the highest moment, you are right. It is the highest good. But the acquisition of it must be undertaken with resolution and zeal, and it will be realized only by him who approaches philosophy with a serious purpose. You must not dabble in it, but must concentrate upon it, until, without realizing it, you have acquired it.
And as to what you say, that you are a lover of literature, that you derive pleasure from books, but that you have no faith in yourself, that you are over-sensitive, that your mind is inclined to waver, do you not know that these are the ordinary failings of a learner? The first step to progress is to become aware of them.
It is an evil for a man to be entangled with the affairs of others; it is a greater evil to be entangled with one's own affairs. "What is my object in all this?" you ask. It is to learn how to live; for as yet you have not learned that, and are compelled to trust to the chance of circumstances, and to accept whatever befalls you, like a beast of the field.
Farewell.
Greetings.
I have just returned from the country, and while the fresh air and quiet have done me good, nevertheless, even there, my pleasures were mingled with annoyances. It is always the way with men who venture to set foot beyond the city gates; they are exposed to accidents by land and sea, and they are liable to annoyances within doors. How, then, do you suppose that I fared, - I who am by nature sensitive, and whose feelings are not under control as they should be? Whatever direction I turn, I encounter something to remind me of my own shortcomings.
Would you really know what philosophy offers to humanity? Philosophy offers counsel. Death calls away one man, and poverty chafes another; a third is worried either by his own self or by some of those about him, by domestic or official troubles. What is the good of having escaped dangers of this sort? Busy yourself in philosophy, O young man, if you would be truly at ease. "No," you say, "philosophy promises me the highest good." And it will surely be yours if you so order your life as to obtain it.
"But," you reply, "it takes a long time to lead a good life." Yes, but one which is already underway is safer. And if you wish to attain to philosophy, follow the example of those who have lived in conformity with its rules; associate with men of good quality if you esteem your own reputation; for it is better to be alone than in bad company. Let us therefore form a select company, and let us discuss the problems which engage our attention, and make a practice of the virtues which are the antidote to evil.
We must persevere, and, if our efforts are not crowned with success, we must nevertheless persevere. The life of the philosopher, you know, consists of that which he does himself, not of that which he says to others. There is no credit in hearing, none in learning; it is only in acting that one profits by philosophy. It is therefore not sufficient to be informed about virtue, but we must strive to possess it, and that not by haphazard, but unswervingly, day by day.
As to what you say, that you have not yet attained wisdom, that you are still seeking it, and that you believe it to be a matter of the highest moment, you are right. It is the highest good. But the acquisition of it must be undertaken with resolution and zeal, and it will be realized only by him who approaches philosophy with a serious purpose. You must not dabble in it, but must concentrate upon it, until, without realizing it, you have acquired it.
And as to what you say, that you are a lover of literature, that you derive pleasure from books, but that you have no faith in yourself, that you are over-sensitive, that your mind is inclined to waver, do you not know that these are the ordinary failings of a learner? The first step to progress is to become aware of them.
It is an evil for a man to be entangled with the affairs of others; it is a greater evil to be entangled with one's own affairs. "What is my object in all this?" you ask. It is to learn how to live; for as yet you have not learned that, and are compelled to trust to the chance of circumstances, and to accept whatever befalls you, like a beast of the field.
Farewell.
Bam111
Abandon your fear. Look forward.
In this letter, Seneca offers advice to his friend Lucilius on how to live a good life. He emphasizes the importance of philosophy, which offers counsel for dealing with the challenges of life. Seneca encourages Lucilius to associate with good people and to practice virtues that are the antidote to evil. He also urges him to persevere in his pursuit of wisdom and to concentrate on it seriously. Seneca acknowledges that being a learner is not easy and that everyone has ordinary failings. He warns against being entangled in the affairs of others and advises Lucilius to learn how to live a good life by focusing on his own actions and choices.
Bam111
Abandon your fear. Look forward.
Bam111
Abandon your fear. Look forward.
30. On Conquering the Conqueror
Seneca, Lucilius.
Greetings.
I confess, my dear Lucilius, that I began to write you a letter in which I was drawing certain admonitions as if from the fountain of life, concerning anger, and how it might be appeased and softened. But since they came more copiously than I had planned, and more and more writing was needed to cover the subject, I shall change my plan and make this letter deal with a matter which can be treated more briefly. I shall pass on to you some remarks which I have by me bearing on the true objects of ambition.
I admit that it is very hard to persuade philosophers of this, especially when they are at Rome; for when they come here, they are quite carried away by ambition. Nevertheless, I shall go on trying my utmost, and if I cannot recall them to their senses, I shall at least clear my own conscience. "What then," you say, "is it not an honourable thing to hold office?" Yes, if you are a worthy magistrate. "Is it not an honourable thing to sit in the Roman knights' seats at the theatre?" Yes, if your rank as a Roman knight is honourable. "Is it not an honourable thing to be elected first of your century?" Yes, if you are the first man. "What, then," you say, "is not this an honourable thing, - to receive from the people the insignia of aedile or tribune?" Yes, if the insignia have been given you for worth. "Is it not an honourable thing to have a crown bestowed upon you at the games?" Yes, if the crown is a gift from the people and not a reward for partisanship.
"What, then," you say, "is left that is honourable?" To be honoured by oneself, to be approved by oneself. And that, of course, not on the grounds which most men use for approval. These grounds, however, are the only grounds that are sound and unshaken. If someone were entrusted by the people with the selection of the athletes who are to compete at Olympia, he would certainly choose those who are like to win. Suppose, however, that it did not lie with him to choose, but that the lot was cast upon him and that he must select without being able to see the athletes in advance. Do you think that he would choose the ones with the handsomest bodies, or those who were the tallest? No; he would choose those whose training had been best and who had practiced the most severe self-discipline; for he must give an exhibition of good athletes, not display fine ones.
Just so, I hold that a wise man will not be chosen by a person who makes choices on the basis of personal appearance, or eloquence, or lineage, but by himself, - that is, by his own estimate of himself. For he is the only person who makes no mistakes in the matter of choosing the better man, seeing that he knows what each one is worth. His selection, however, will be such as to include only a few. For it is inevitable that he should be very choice in his love of men, if only because, in the whole range of mankind, only a few are fit to be loved.
Just as in the case of some things, we call not only the best but also the only things good, so we may say that there are few men who are good; for the good man differs from the bad man by the addition of the word "rare". Even when laws have been written down, they ought not always to be considered final. They should be adapted to the general needs of the state, and to the circumstances of the age. What is still practicable, what was practicable under a different form of government, may not be practicable now. We must make new laws, but keep the old; so that if we cannot all be good men, we may all be orderly men.
For the present I have only a few words to say: the subject is extensive and cannot be crowded into a mere letter. I shall write you a fuller treatment of it some day; nevertheless, you can arrive at a sound understanding of it, if only you will rid yourself of the miscellaneous rabble who call themselves your teachers. For it is of little concern to you how great are the numbers who lecture to you; you should rather consider their quality. It is not a sign of a good wrestler when a large crowd applauds; it is of no advantage to a fever patient to have a big attendance, but rather to have a skilful physician. What do you think that I mean? I mean that I shall pass over all precepts, for I am not now dealing with them, but with the preceptors of precepts; - I shall pass over, I say, all precepts of the teachers of duty, which are really empty and commonplace, and are learned with but little cost of effort; I shall, therefore, tell you how you may know that you have reached the heights, or, at any rate, how you may measure your own growth in goodness. Those to whose influence I would entrust you, on the other hand, are not in haste to become your advisers; they are too concerned about their own improvement; for they have reached the heights and dwell there.
There is a lust for power which ceases only in death. If men get what they desire, they are still driven by desire: all their wishes are not fulfilled; but if they are defeated, they are crushed and destroyed. No one lays aside his thirst for power because he has gained power. Out of one thousand men, one will be what he ought to be, one hundred will be sound animals, but no more. The rest will be spoiled by either riches or poverty, by their own faults or those of others, by prosperity or adversity.
We must, therefore, lay down the following rule for ourselves: that we may be able to endure all things, if we have dared all things. We must see to it that our spirits are at all times high; if they are, we shall be better able to bear bravely and resignedly the adverse turn of events. As it is, however, you and men like you, instead of lighting your spirits to a brave glow, and preparing them for a contest by noble thought, place your hopes in the outcome; the result is, you cannot even await the issue of events. You ought to be looking sometimes for no small amount of abuse; if you act honourably, and as a true man ought, you will have reason to endure patiently many a wrong and many an undeserved reproach. You will be making enemies of wicked men, men who will hate you for very goodness' sake; but in order that they may hate you, you must live good lives.
"What do you mean by 'good lives'?" you ask. Lives which are great, which are consistent, which are equable, which do not depend upon the whim of Fortune. You have no reason, therefore, to be offended at the remarks of those who think badly of you, when they themselves are such that even your goodwill could not have made them think well of you. As for the fact that you are held in slight esteem, you should.
Farewell.
Seneca, Lucilius.
Greetings.
I confess, my dear Lucilius, that I began to write you a letter in which I was drawing certain admonitions as if from the fountain of life, concerning anger, and how it might be appeased and softened. But since they came more copiously than I had planned, and more and more writing was needed to cover the subject, I shall change my plan and make this letter deal with a matter which can be treated more briefly. I shall pass on to you some remarks which I have by me bearing on the true objects of ambition.
I admit that it is very hard to persuade philosophers of this, especially when they are at Rome; for when they come here, they are quite carried away by ambition. Nevertheless, I shall go on trying my utmost, and if I cannot recall them to their senses, I shall at least clear my own conscience. "What then," you say, "is it not an honourable thing to hold office?" Yes, if you are a worthy magistrate. "Is it not an honourable thing to sit in the Roman knights' seats at the theatre?" Yes, if your rank as a Roman knight is honourable. "Is it not an honourable thing to be elected first of your century?" Yes, if you are the first man. "What, then," you say, "is not this an honourable thing, - to receive from the people the insignia of aedile or tribune?" Yes, if the insignia have been given you for worth. "Is it not an honourable thing to have a crown bestowed upon you at the games?" Yes, if the crown is a gift from the people and not a reward for partisanship.
"What, then," you say, "is left that is honourable?" To be honoured by oneself, to be approved by oneself. And that, of course, not on the grounds which most men use for approval. These grounds, however, are the only grounds that are sound and unshaken. If someone were entrusted by the people with the selection of the athletes who are to compete at Olympia, he would certainly choose those who are like to win. Suppose, however, that it did not lie with him to choose, but that the lot was cast upon him and that he must select without being able to see the athletes in advance. Do you think that he would choose the ones with the handsomest bodies, or those who were the tallest? No; he would choose those whose training had been best and who had practiced the most severe self-discipline; for he must give an exhibition of good athletes, not display fine ones.
Just so, I hold that a wise man will not be chosen by a person who makes choices on the basis of personal appearance, or eloquence, or lineage, but by himself, - that is, by his own estimate of himself. For he is the only person who makes no mistakes in the matter of choosing the better man, seeing that he knows what each one is worth. His selection, however, will be such as to include only a few. For it is inevitable that he should be very choice in his love of men, if only because, in the whole range of mankind, only a few are fit to be loved.
Just as in the case of some things, we call not only the best but also the only things good, so we may say that there are few men who are good; for the good man differs from the bad man by the addition of the word "rare". Even when laws have been written down, they ought not always to be considered final. They should be adapted to the general needs of the state, and to the circumstances of the age. What is still practicable, what was practicable under a different form of government, may not be practicable now. We must make new laws, but keep the old; so that if we cannot all be good men, we may all be orderly men.
For the present I have only a few words to say: the subject is extensive and cannot be crowded into a mere letter. I shall write you a fuller treatment of it some day; nevertheless, you can arrive at a sound understanding of it, if only you will rid yourself of the miscellaneous rabble who call themselves your teachers. For it is of little concern to you how great are the numbers who lecture to you; you should rather consider their quality. It is not a sign of a good wrestler when a large crowd applauds; it is of no advantage to a fever patient to have a big attendance, but rather to have a skilful physician. What do you think that I mean? I mean that I shall pass over all precepts, for I am not now dealing with them, but with the preceptors of precepts; - I shall pass over, I say, all precepts of the teachers of duty, which are really empty and commonplace, and are learned with but little cost of effort; I shall, therefore, tell you how you may know that you have reached the heights, or, at any rate, how you may measure your own growth in goodness. Those to whose influence I would entrust you, on the other hand, are not in haste to become your advisers; they are too concerned about their own improvement; for they have reached the heights and dwell there.
There is a lust for power which ceases only in death. If men get what they desire, they are still driven by desire: all their wishes are not fulfilled; but if they are defeated, they are crushed and destroyed. No one lays aside his thirst for power because he has gained power. Out of one thousand men, one will be what he ought to be, one hundred will be sound animals, but no more. The rest will be spoiled by either riches or poverty, by their own faults or those of others, by prosperity or adversity.
We must, therefore, lay down the following rule for ourselves: that we may be able to endure all things, if we have dared all things. We must see to it that our spirits are at all times high; if they are, we shall be better able to bear bravely and resignedly the adverse turn of events. As it is, however, you and men like you, instead of lighting your spirits to a brave glow, and preparing them for a contest by noble thought, place your hopes in the outcome; the result is, you cannot even await the issue of events. You ought to be looking sometimes for no small amount of abuse; if you act honourably, and as a true man ought, you will have reason to endure patiently many a wrong and many an undeserved reproach. You will be making enemies of wicked men, men who will hate you for very goodness' sake; but in order that they may hate you, you must live good lives.
"What do you mean by 'good lives'?" you ask. Lives which are great, which are consistent, which are equable, which do not depend upon the whim of Fortune. You have no reason, therefore, to be offended at the remarks of those who think badly of you, when they themselves are such that even your goodwill could not have made them think well of you. As for the fact that you are held in slight esteem, you should.
Farewell.
Bam111
Abandon your fear. Look forward.
In Seneca's Letter 30 to Lucilius, he discusses the true nature of ambition and what it means to lead an honorable life. Seneca argues that seeking external honors and positions, such as political office or public recognition, is not inherently honorable. Instead, he suggests that true honor comes from being able to approve of oneself based on one's own moral character and integrity.
Seneca emphasizes that a wise person should not seek approval or recognition from others but should focus on self-improvement and self-approval. He compares the selection of honorable individuals to choosing skilled athletes for a competition, emphasizing that the worth of a person is determined by their inner qualities, not external appearances or achievements.
Furthermore, Seneca suggests that being a good person is a rare quality, and not everyone can achieve it. He encourages Lucilius to surround himself with wise and virtuous mentors who can help him on his journey toward self-improvement.
In essence, Seneca's Letter 30 underscores the importance of inner moral character over external honors and recognition and emphasizes the pursuit of self-approval and self-improvement as the true path to honor and wisdom.
Seneca emphasizes that a wise person should not seek approval or recognition from others but should focus on self-improvement and self-approval. He compares the selection of honorable individuals to choosing skilled athletes for a competition, emphasizing that the worth of a person is determined by their inner qualities, not external appearances or achievements.
Furthermore, Seneca suggests that being a good person is a rare quality, and not everyone can achieve it. He encourages Lucilius to surround himself with wise and virtuous mentors who can help him on his journey toward self-improvement.
In essence, Seneca's Letter 30 underscores the importance of inner moral character over external honors and recognition and emphasizes the pursuit of self-approval and self-improvement as the true path to honor and wisdom.
