âBeing unexpected adds to the weight of a disaster, and being a surprise has never failed to increase a personâs pain. For that reason, nothing should ever be unexpected by us. Our minds should be sent out in advance to all things and we shouldnât just consider the normal course of things, but what could actually happen. For is there anything in life that Fortune wonât knock off its high horse if it pleases her?â
âSeneca, Moral Letters, 91.3aâ4
In the year 64, during the reign of Nero, a fire tore through the city of Rome. The French city of Lyons sent a large sum of money to aid the victims. The next year the citizens of Lyons were suddenly struck by a tragic fire of their own, prompting Nero to send an equal sum to its victims. As Seneca wrote about the event to a friend in one of his letters, he must have been struck by the poetryâone city helping another, only to be struck by similar disaster not long after.
How often does that happen to us? We comfort a friend during a breakup, only to be surprised when our own relationship ends. We must prepare in our minds for the possibility of extreme reversals of fate. The next time you make a donation to charity, donât just think about the good turn youâre doing, but take a moment to consider that one day you may need to receive charity yourself.
As far as we know, Seneca truly lived these words. Just a year or so after writing this letter, he was falsely accused of plotting against Nero. The price? Seneca was sentenced to commit suicide. As the historian Tacitus relates the scene, Senecaâs closest friends wept and protested the verdict. âWhere,â Seneca asked them repeatedly, âare your maxims of philosophy, or the preparations of so many yearsâ study against evils to come? Who knew not Neroâs cruelty?â That is: he knew it could happen to him too, and so he was prepared for it.
Name one situation that is improved by panicking. Go aheadâ write it down if youâve got one! Seneca mused often about the problem of panic both in his letters and essays. It creates danger and limits our ability to function effectively. It prevents us from finding success and seeing objectively. Worse, it makes us weaker over time because weâve never truly faced the danger we are so worried about. Meditate on the scary things that might make you panic. Think about what is so overwhelming about them. Come to understand them. Get familiar with them.
âFor even peace itself will supply more reason for worry. Not even safe circumstances will bring you confidence once your mind has been shockedâonce it gets in the habit of blind panic, it canât provide for its own safety. For it doesnât really avoid danger, it just runs away. Yet we are exposed to greater danger with our backs turned.â
âSeneca, Moral Letters, 104.10b
âSuccess comes to the lowly and to the poorly talented, but the special characteristic of a great person is to triumph over the disasters and panics of human life.â
âSeneca, On Providence, 4.1
âThe unprepared are panic-stricken by the smallest things.â
âSeneca, Moral Letters, 107.4
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.