âWe can remove most sins if we have a witness standing by as we are about to go wrong. The soul should have someone it can respect, by whose example it can make its inner sanctum more inviolable. Happy is the person who can improve others, not only when present, but even when in their thoughts!â
âSeneca, Moral Letters, 11.9
Cato the Younger, a Roman politician best known for his self-discipline and for his heroic defense of the Republic against Julius Caesar, appears constantly throughout Stoic literatureâwhich is interesting because he didnât write anything down. He taught no classes. He gave no interviews. His bold and brave example is what made him such a commonly cited and quoted philosopher.
Seneca tells us that we should each have our own Catoâa great and noble person we can allow into our minds and use to guide our actions, even when theyâre not physically present. The economist Adam Smith had a similar concept, which he called the indifferent spectator. It doesnât have to be an actual person, just someone who, like Seneca said, can stand witness to our behavior. Someone who can quietly admonish us if we are considering doing something lazy, dishonest, or selfish.
And if we do it right, and live our lives in such a way, perhaps we can serve as someone elseâs Cato or indifferent spectator when they need it.
We tend to assume the best about our own intentions and the worst about other peopleâs. Then we wonder why life is so full of conflict! The Stoics flipped this habit around, reminding themselves to be suspicious about their own first reaction and to approach others first with sympathy. Powerful people are often surprisingly terrible at behaving this way, but Marcus Aurelius, the most powerful man on earth during his reign, was renowned for his humanity in dealing with others. He told himself to always take a moment to remember his own failings and to contemplate how another might see a situation. He reminded himself, as we should, that most people are trying their best, even though thatâs easy to lose sight of in the rough and tumble of daily life. Letâs remember that this week and think about each interaction from more than just our own point of view.
âWhenever someone has done wrong by you, immediately consider what notion of good or evil they had in doing it. For when you see that, youâll feel compassion, instead of astonishment or rage. For you may yourself have the same notions of good and evil, or similar ones, in which case youâll make an allowance for what theyâve done. But if you no longer hold the same notions, youâll be more readily gracious for their error.â
âMarcus Aurelius, Meditations, 7.26
âWhen your sparring partner scratches or head-butts you, you donât then make a show of it, or protest, or view him with suspicion or as plotting against you. And yet you keep an eye on him, not as an enemy or with suspicion, but with a healthy avoidance. You should act this way with all things in life. We should give a pass to many things with our fellow trainees. For, as Iâve said, itâs possible to avoid without suspicion or hate.â
âMarcus Aurelius, Meditations, 6.20
If we were to describe Stoicism in one sentence, it would be this: A Stoic believes they donât control the world around them, only how they respondâand that they must always respond with courage, temperance, wisdom, and justice.
Summary of Daily Stoic 4 Stoic Virtues.
âThe chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my ownâ
âEpictetus
Wisdom is harnessing what the philosophy teaches then wielding it in the real world. As Seneca put it, âWorks not words.â
ââIf you seek tranquillity, do less.â Or (more accurately) do whatâs essentialâwhat the logos of a social being requires, and in the requisite way. Which brings a double satisfaction: to do less, better. Because most of what we say and do is not essential. If you can eliminate it, youâll have more time, and more tranquillity. Ask yourself at every moment, âIs this necessary?ââ
âMarcus Aurelius, Meditations, 4.24
Temperance is the knowledge that abundance comes from having what is essential. The Stoics often used temperance interchangeably with âself-control.â Self-control, not just towards material goods, but self-control, harmony, and good discipline alwaysâin pleasure or pain, admiration or contempt, failure or triumph. Temperance is guarded against extremes, not relying on the fleetingness of pleasure for happiness nor allowing the fleetingness of pain to destroy it.
âAnd a commitment to justice in your own acts. Which means: thought and action resulting in the common good. What you were born to do.â
âMarcus Aurelius, Meditations, 9.31
Justice is âthe principle which constitutes the bond of human society and of a virtual community of life.â
Epictetus said, âSeeking the very best in ourselves means actively caring for the welfare of other human beings.â
âDonât you know life is like a military campaign? One must serve on watch, another in reconnaissance, another on the front line. . . . So it is for usâeach personâs life is a kind of battle, and a long and varied one too. You must keep watch like a soldier and do everything commanded. . . . You have been stationed in a key post, not some lowly place, and not for a short time but for life.â
âEpictetus, Discourses, 3.24.31-36
Epictetus was once asked which words would help a person thrive. âTwo words should be committed to memory and obeyed,â he said, âpersist and resist.â
Courage to face misfortune. Courage to face death. Courage to risk yourself for the sake of your fellow man. Courage to hold to your principles, even when others get away with or are rewarded for disregarding theirs. Courage to speak your mind and insist on truth.