Letters from a Stoic

Letter 3 opens with Seneca referencing a letter sent by someone Lucilius referred to as a friend but said not to trust completely. This leads Seneca to argue that this is a misuse of what the word “friend” truly means. Before calling someone a friend, one should judge them. If they are worthy of trust, they must be welcomed “with heart and soul” (35). With such friends, it is a mistake both to share too much too quickly and to be too secretive. Instead, Seneca prescribes extremely intimate friendships, asking, “Why shouldn’t I imagine I’m alone when I’m in his company?” (35).

Seneca concludes by warning against restlessness and laziness in equal measure. The former shows a “hunted mind,” while the latter shows “spineless inertia” (36). Referencing a writer called Pomponius, he compares the two states of mind to day and night: Just as both day and night exist in nature, people should be capable of both action and rest.

Seneca commends Lucilius’s single-minded pursuit of personal betterment and urges him to continue in this. However, he should not follow the example of people who choose to live an ascetic lifestyle for attention. According to Seneca, philosophy is unpopular enough without those who reject societal norms representing it. While the belongings and appearance of a philosopher should not be gaudy, there is no reason for them to be shabby either.

Seneca raises two main issues with the ascetic lifestyle of some philosophers. First, he argues that philosophy (and especially Stoic philosophy) promises people that it will help them feel fellowship with the rest of humankind. Purposefully alienating oneself is therefore counterproductive. Second, the motto of Stoicism is said to be “to live in conformity with nature” (37). It is just as contrary to nature to torture oneself as it is to surround oneself exclusively with luxury. Ultimately, Seneca believes that one should balance “ideal” morality against “popular morality.” Achieving this will mark a Stoic out as admirable but also understandable; it is thus most likely to gain the support of non-Stoics.

Ending the letter, Seneca again gives a maxim he has found in his reading. This time he references Hecato (another Stoic), who says, “Cease to hope […] and you will cease to fear” (38). Seneca assumes that Lucilius will object to linking hope and fear, so he explains that both are the result of human anxiety regarding the future. By avoiding concerning themselves about the future at all, people may live better lives.

Seneca begins by praising his own improvement in his attempts to pursue virtue. While he admits he is not wholly virtuous, he takes pride in what he has accomplished and in the fact that he knows he must accomplish more. He likens this acknowledgment to a sick person recognizing their illness, which is the initial step toward recovery.

Seneca is excited to share with Lucilius what has helped him improve, because true friends strengthen their friendship through sharing everything with each other. Furthermore, part of the happiness Seneca has felt while learning is the knowledge that he may use what he learns to instruct others. Seneca proclaims that if wisdom were offered to him on the condition he keep it to himself, he would reject it, as nothing valuable is enjoyable if it cannot be shared. To share his knowledge, Seneca is sending Lucilius books with the most important passages marked out. Seneca states that he wishes Lucilius were with him, as in person Seneca’s improvements could be better observed and taught.

Seneca ends with another quote from Hecato: “What progress have I made? I am beginning to be my own friend” (40). Seneca agrees that this is a good trait, as one will then never be alone.

This letter is a response to Lucilius asking what it is important to avoid. Seneca answers: crowds. Seneca confesses that he finds crowds unsettle his internal peace, as the immorality of most tempts one toward vice. He finds attending gladiator contests exceptionally harmful, as their pointless brutality leads to cruelty in the audience. They learn from the contests to celebrate violence. He argues that the mind is impressionable and often does not have a solid grip on what is right. Crowds celebrating something that is wrong will lose any principles they have developed. Seneca thinks that even his philosophical role models (Socrates, Cato, or Laelius) would have trouble sticking to their principles in a crowd of people who disagreed.

Seneca describes two options when faced with the immorality of people: to hate the world or to imitate it. However, he then says these both must be shunned. Instead, the right course is to keep away from crowds and associate only with those who are likely to provide good moral role models. A person should use their Stoic wisdom to improve themselves and the friends they choose, but they should not try to convince crowds of morality, as it is unlikely to work or be understood.

Finally, Seneca chooses three quotations he recently encountered. Democritus describes a crowd and a man as interchangeable. An anonymous sculptor responds to questions about the size of his audience by saying, “A few is enough for me; so is one; and so is none” (44). Epicurus wrote to his colleague, “not for the eyes of the many, but for yours alone: for each of us is audience enough for the other” (44). Seneca hopes that these quotes show Lucilius that seeking the approval of crowds is pointless.

Following on from the last letter, Seneca imagines a response that asks if he is really advising Lucilius to retire from public life and avoid people. Seneca defends himself by stating that solitude does not mean inactivity; he himself is secluded but spends all day studying and writing. By doing this he is creating philosophical texts that, like medical formulas, can lead future generations to health.

Seneca goes on to say that seeking the approval of the crowd is like a baited snare; it is a false gift that should be looked at suspiciously. Instead of seeking prosperity and popularity, which will eventually lead to ruin, Seneca advises that people stick to a plan of indulging the body only in what it needs to be healthy. A person should eat, drink, wear appropriate clothing, and live in a house that protects them from the weather, but anything beyond this should be avoided. The only truly noble endeavor is spiritual improvement.

In giving this advice, Seneca believes that he is being more useful than he was as a politician or lawyer, as he is dealing with matters that are both human and divine. He again quotes Epicurus: “To win true freedom you must be a slave to philosophy” (46). Seneca clarifies that focusing on philosophy is an immediate solution to the “slavery” of worldly demands, such as seeking the approval of crowds.

Seneca here defends his use of Epicurus, a philosopher he disagreed with on many topics. He argues that wise sayings are common intellectual property. They do not belong to a specific school but may instead be used by any to illustrate a point.

Seneca responds to a question from Lucilius. Lucilius asked him if he believed Epicurus is right in criticizing Cynic philosophers who argued that a wise man has no need of friends, as he is content with himself.

Seneca approaches this question by defining the largest difference he identifies between the Stoic and Epicurean conceptions of a wise man. The Stoic wise man will feel his troubles but overcome them, while the Epicurean will feel no trouble at all. As an example, he states that a Stoic wise man would prefer not to lose a hand but will accept it if he does. Similarly, he prefers not to lose a friend but will bear the loss of one while seeking to make more. Establishing new friendships as well as maintaining old ones are tasks that the Stoic may take great pleasure in. If a Stoic is forced to live in complete isolation, Seneca understands that they may prefer not to live.

Seneca returns to the question. He says that the wise man should desire friends for the virtues friendship encourages—not, as Epicurus argued, so that someone will comfort him when he is going through hardship. Seneca thinks that the true benefit of a friend is that they provide someone who can be comforted during hardships. However, people should make friends simply with the goal of having someone to share their life with; if they seek a friend only for personal benefit, they will lose the friend quickly. Making a friend is, for Seneca, very similar to falling in love: It must be a genuine mutual affection.

Seneca argues that people misinterpret the statement “The wise man is content with himself” to mean that a wise man should be removed from the world (51). Referencing the Greek Stoic Chrysippus, Seneca holds, “The wise man […] lack[s] nothing but need[s] a great number of things” (51). Their rational spirit makes them entirely content with life and misfortune, this content being the source of their happiness. However, friends will still improve their day-to-day life by providing pleasure. To illustrate this point, he references a man named Stilbo (whom Epicurus criticized while criticizing the Cynics) whose town was destroyed. Nevertheless, Stilbo told the town’s conqueror, “I have all my valuables with me” (52).

Seneca wraps up the letter by using an Epicurus quote that he believes has the same message as the story of Stilbo: “Any man […] who does not think that what he has is more than ample, is an unhappy man, even if he is the master of the whole world” (53). Seneca explains that this supports his views that contentment is critical to happiness.