Letters from a Stoic

Seneca opens with a response to Lucilius, who is implied to have urged that they send letters more often. Seneca agrees but wishes they could speak in person because conversation is the best way to learn. He considers lectures less useful as a method to learn philosophy because “no one gives advice at the top of his voice” (81). This may be useful if someone needs to be pushed into a decision, but it is not as effective when trying to teach.

Seneca further says that when trying to teach someone, what matters is not the number of words but their effectiveness. He compares words to a seed that, no matter how tiny, may lead to great growth under the right circumstances.

Seneca thanks Lucilius for writing so often, as it makes him feel connected. Lucilius’s previous letter apparently discussed the high speed and volume at which a lecturing philosopher spoke. Seneca believes that this is not a fitting for a philosopher, whose speech should reflect his well-regulated life. Equally, a teaching philosopher should not speak at too slow a pace, as this will cause most to become bored and not listen to his advice. Seneca further says that a philosopher should use language that is plain and easily understandable. The goal, he says, is to persuade a mass audience that has little experience in philosophical thought by presenting the truth. Speech that is too rapid is not aimed at the truth; it convinces people based on eloquence and pace alone. Moreover, rapid speech is likely to result in less control over what is being said—an idea antithetical to Seneca, as he argues control of passions is central to philosophy.

Following a comparison of two historical Romans’ methods of speech, in which Seneca favors the slower to the faster, he states that some styles are more suitable to different languages. In Greek, Seneca says, the rapid pace is more acceptable than the punctuated speech that is necessary for effective Latin oratory. He describes Cicero as the wellspring of Roman oratory and commends his steady pace. Seneca ends with advice on how to speak steadily. He tells Lucilius to practice speaking daily, going slowly and focusing on the words he uses more than the subject matter.

Seneca commends Lucilius for his efforts to acquire wisdom, as this is something that can only be done by effort and not prayer. People do not reach God through prayer because the divine is already in every person: The soul is divine. No one is capable of good without God because it is the divine part of humans that prompts them to good deeds. That the divine exists can be observed in sites of natural beauty and power, which provide “some inkling of the divine” (87). The existence of wise men is further proof of the divine, as their evident great character shows that they are more than simply their body.

Seneca argues that the soul is something of inherent value. Seneca says that people would not admire lions and horses for any adornments put on them; it is their innate qualities of ferociousness and speed, respectively, that impress people. In the same way, a person should not be praised for any items they own but rather for their soul, which is the only thing that is truly theirs. A praiseworthy soul is one that fulfills the ideal state of living in accordance with nature. The reason that not everyone can do this is “the madness that is universal among men” (89)—specifically, encouraging one another in vice. This tendency leads to difficulties in achieving spiritual well-being.

Seneca reviews a book that Lucilius has written and sent to him. He says that its style and spirit made it a joy to read. The subject also contributed to Seneca’s enjoyment, as it was one Seneca was intrigued by. Seneca ends the letter assuring Lucilius that he is telling the truth, which he notes cannot always be ensured even when people have few reasons to lie.

Seneca congratulates Lucilius for being on good terms with the enslaved people in his household, which is what he expects from cultured people. He notes that some do not see the point in this and protest calls to better the treatment of enslaved people. Seneca raises four counterarguments: that enslaved people are human, too, that they share the roof of their enslaver, that they should be the friends of the enslaver, and that everyone is enslaved to what fate has in store for them. He further criticizes those who find it degrading to eat with enslaved people, as he thinks this tendency is linked to excessive greed and cruelty. The result of treating enslaved people as “beasts of burden instead of human beings” is to make them unnecessarily antagonistic (91). Seneca imagines a more virtuous past in which Romans treated enslaved people better, causing these people to be willing to die for them.

Seneca then describes various ways Romans mistreat enslaved people and tells the story of an enslaved man turned freedman who was able to embarrass his previous master. He urges Lucilius to reflect on the fundamental similarities of enslaved people and Romans. He emphasizes that all are human and that Romans have been enslaved in the past. He stresses this point by reminding Lucilius that he may one day be enslaved, so he must imagine how he would want to be treated.

To the potential criticism of whether it is reasonable for a man to have all the enslaved people in his household eating dinner with him, Seneca answers that it is not. In the same way, it would be unreasonable to invite everyone who isn’t enslaved to share dinner. Like anyone else, enslaved people should be valued for their character—not their social status. There is no reason why an enslaved person cannot become a friend or why friends should only come from the same class. It is not shameful to have been enslaved by others, but it is shameful to be enslaved to one’s own desires.

Finally, Seneca argues that treating enslaved people with respect will not make them more likely to rebel, as to be respected is to be loved. Those who feel welcomed and well-treated will not take any chance that comes their way to leave. Moreover, beating enslaved people not only degrades one’s fellow humans but also brings out one’s own worst vices.

Seneca discusses a question he has received from Lucilius—one that Lucilius hesitated to share. Seneca confirms that friends should be able to share everything. Cultivating the bond of friendship helps one believe in the existence of a common law for humankind.

Seneca then mentions “subtle thinkers” who will try to define the exact meaning of “friend” and parse its details. He disagrees with this approach, thinking that it turns a serious topic into a game. To illustrate the issues with focusing on logic, he presents a false syllogism: A mouse is a syllable and a mouse eats cheese, so syllables therefore eat cheese. He points out both that this contains an obviously flawed premise and that it is a debate that has no consequences. Philosophy is meant to help people overcome unhappiness, not pursue wordplay debates.

In fact, the focus on logic is not only unhelpful but actively harmful. Seneca thinks that the talents wasted on logical puzzles could be better applied to finding what nature has made necessary or superfluous. Further, an obsession with logic causes philosophers to ignore their promises of providing truth to their followers. Seneca concludes with the advice that “[s]traightforwardness and simplicity are in keeping with goodness” (99). Life is too short to focus on inessential questions.

Seneca begins by describing a recent experience he had at sea. Following an overwhelming bout of seasickness, he swam to the shore. This experience ruined sea travel for him. It has led him to reflect on people’s forgetfulness about their own weaknesses. Physical weaknesses are often not apparent until they have become serious. The worse a physical ailment becomes, the more noticeable it is. This is the opposite of mental weakness, as the worse a person is, the less they will notice it. Seneca compares this to being in a deep sleep; only philosophy can rouse a person and cause them to reflect on their morality. One must focus on philosophy to ensure recovery from mental weakness.

Seneca concludes by arguing that devotion to philosophy can allow a person to lose their fear. This is a more praiseworthy trait among mortals than immortals because it comes entirely through their own efforts, not their nature.