âNothing will ever befall me that I will receive with gloom or a bad disposition. I will pay my taxes gladly. Now, all the things which cause complaint or dread are like the taxes of lifeâthings from which, my dear Lucilius, you should never hope for exemption or seek escape.â
âSeneca, Moral Letters, 96.2
As your income taxes come due, you might be like many peopleâ complaining at what you have to fork over to the government. Forty percent of everything I make goes to these people? And for what?!
First off, taxes go to a lot of programs and services you almost certainly take for granted. Second, you think youâre so special? People have been complaining about their taxes for thousands of years, and now theyâre dead. Get over it. Third, this is a good problem to have. Far better than, say, making so little there is nothing left to pay the government or living in an anarchy and having to pay for every basic service in a struggle against nature.
But more important, income taxes are not the only taxes you pay in life. They are just the financial form. Everything we do has a toll attached to it. Waiting around is a tax on traveling. Rumours and gossip are the taxes that come from acquiring a public persona. Disagreements and occasional frustration are taxes placed on even the happiest of relationships. Theft is a tax on abundance and having things that other people want. Stress and problems are tariffs that come attached to success. And on and on and on.
There are many forms of taxes in life. You can argue with them, you can go to greatâbut ultimately futileâlengths to evade them, or you can simply pay them and enjoy the fruits of what you get to keep.
If something is making you upset, write it here and look at it. What happened? Who caused it? Now think about your reaction: What did you say? What did you feel? Did this make it better or worse? Marcus Aurelius, as emperor, clearly had many people and causes to be upset about. He also had real power and authority. Even so we find that he would tell himself, âYou have power over your mindânot outside events. Realize this, and you will find strength.â So, too, with what has happened to youâyou did not control what happened, but you do control which impulses you follow in the wake of it.
âEpictetus says we must discover the missing art of assent and pay special attention to the sphere of our impulsesâthat they are subject to reservation, to the common good, and that they are in proportion to actual worth.â
âMarcus Aurelius, Meditations, 11.37
âYou say, good fortune used to meet you at every corner. But the fortunate person is the one who gives themselves a good fortune. And good fortunes are a well-tuned soul, good impulses, and good actions.â
âMarcus Aurelius, Meditations, 5.36
âFrame your thoughts like thisâyou are an old person, you wonât let yourself be enslaved by this any longer, no longer pulled like a puppet by every impulse, and youâll stop complaining about your present fortune or dreading the future.â
âMarcus Aurelius, Meditations, 2.2
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.