âBut there is no reason to live and no limit to our miseries if we let our fears predominate.â
âSeneca, Moral Letters, 13.12b
In the early days of what would become known as the Great Depression, a new president named Franklin Delano Roosevelt was sworn in and gave his first inaugural address. As the last president to hold office before the Twentieth Amendment was ratified, FDR wasnât able to take office until Marchâmeaning that the country had been without strong leadership for months. Panic was in the air, banks were failing, and people were scared.
Youâve probably heard the ânothing to fear but fear itselfâ sound bite that FDR gave in that famous speech, but the full line is worth reading because it applies to many difficult things we face in life:
âLet me assert my firm belief that the only thing we have to fear is fear itselfânameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.â
The Stoics knew that fear was to be feared because of the miseries it creates. The things we fear pale in comparison to the damage we do to ourselves and others when we unthinkingly scramble to avoid them. An economic depression is bad; a panic is worse. A tough situation isnât helped by terrorâit only makes things harder. And thatâs why we must resist it and reject it if we wish to turn this situation around.
We often pray for the things we desire and, in the process, excuse ourselves from the equation. Weâre hoping the heavens will magically gift us with the outcome we wantâwhether itâs for a promotion or the speedy recovery of a loved one. The Stoics would urge you to stop doing this. Marcus Aurelius reminded himself not to present the gods with a list of demands for pleasures or comforts, but instead to ask for help not needing those things. In a sense then, he was really asking for inner strength. He was asking himself. Think about all the things you wantâthat youâre praying or hoping for this weekâand try turning them around like that. See what you come up with instead.
âTry praying differently, and see what happens: Instead of asking for âa way to sleep with her,â try asking for âa way to stop desiring to sleep with her.â Instead of âa way to get rid of him,â try asking for âa way to not crave his demise.â Instead of âa way to not lose my child,â try asking for âa way to lose my fear of it.ââ
âMarcus Aurelius, Meditations, 9.40.(6)
âWe cry to God Almighty, how can we escape this agony? Fool, donât you have hands? Or could it be God forgot to give you a pair? Sit and pray your nose doesnât run! Or rather just wipe your nose and stop seeking a scapegoat.â
âEpictetus, Discourses, 2.16.13
âBut I havenât at any time been hindered in my will, nor forced against it. And how is this possible? I have bound up my choice to act with the will of God. God wills that I be sick, such is my will. He wills that I should choose something, so do I. He wills that I reach for something, or something be given to meâI wish for the same. What God doesnât will, I do not wish for.â
âEpictetus, Discourses, 4.1.89
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.