âThe unjust person acts against the gods. For insofar as the nature of the universe made rational creatures for the sake of each other, with an eye toward mutual benefit based on true value and never for harm, anyone breaking natureâs will obviously acts against the oldest of gods.â
âMarcus Aurelius, Meditations, 9.1.1
We say of the most heinous acts that they are crimes against nature. We consider certain things to be an affront against humanity, saying, âThis violates everything we hold dear.â However much we differ in religion, upbringing, politics, class, or gender, we can come together in agreement there.
Why? Because our sense of justice goes marrow deep. We donât like it when people cut in line; we donât like freeloaders; we pass laws that protect the defenceless; and we pay our taxes, agreeing, in part, to redistribute our wealth to those in need. At the same time, if we think we can get away with it, we might try to cheat or bend the rules. To paraphrase Bill Walsh, when left to our own devices, many of us individuals seek lower ground like water.
The key, then, is to support our natural inclination to justice with strong boundaries and strong commitmentsâto embrace, as Lincoln urged a divided, angry nation to do, âthe better angels of our nature.â
Itâs easy to imagine Marcus Aurelius losing his temper. His responsibilities were vast and his job required him to work with many frustrating, difficult people. As such, he had an acute sense of the problem of anger, knowing just how counterproductive it can be and how miserable it can make its users. He often repeated a simple exercise designed to preserve goodwill for others by simply replacing anger with gentleness. We canât allow ourselves to desert our goodwill, and we must remind ourselves that no one makes a mistake willingly. Each time you feel anger this week, remember Marcus and see how you might replace it with gentlenessâand write these examples down.
âAs you move forward along the path of reason, people will stand in your way. They will never be able to keep you from doing whatâs sound, so donât let them knock out your goodwill for them. Keep a steady watch on both fronts, not only for well-based judgments and actions, but also for gentleness with those who would obstruct our path or create other difficulties. For getting angry is also a weakness, just as much as abandoning the task or surrendering under panic.â
âMarcus Aurelius, Meditations, 11.9
âAs Plato said, every soul is deprived of truth against its will. The same holds true for justice, self-control, goodwill to others, and every similar virtue. Itâs essential to constantly keep this in your mind, for it will make you more gentle to all.â
âMarcus Aurelius, Meditations, 7.63
âKeep this thought handy when you feel a fit of rage coming onâ it isnât manly to be enraged. Rather, gentleness and civility are more human, and therefore manlier. A real man doesnât give way to anger and discontent, and such a person has strength, courage, and endurance....â
âMarcus Aurelius, Meditations, 11.18.5b
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.