Seneca Philosopher Quotes

My advice is really this: what we hear the philosophers saying and what we find in their writings should be applied in our pursuit of the happy life. We should hunt out the helpful pieces of teaching, and the spirited and noble-minded sayings which are capable of immediate practical application—not far-fetched or archaic expressions or extravagant metaphors and figures of speech—and learn them so well that words become works. No one to my mind lets humanity down quite so much as those who study philosophy as if it were a sort of commercial skill and then proceed to live in a quite different manner from the way they tell other people to live.

So the life of a philosopher extends widely: he is not confined by the same boundary as are others. He alone is free from the laws that limit the human race, and all ages serve him as though he were a god.

One can expect an agreement between philosophers sooner than between clocks.

When Zeno received news of a shipwreck and heard that all his luggage had been sunk he said, "Fortune bids me to be a less encumbered philosopher.

The Roman philosopher Seneca the Younger (tutor to Nero) complained that his peers were wasting time and money accumulating too many books, admonishing that “the abundance of books is a distraction.” Instead, Seneca recommended focusing on a limited number of good books, to be read thoroughly and repeatedly.

Stop preventing philosophers from possessing money; no one has condemned wisdom to poverty. I will despise whatever lies in the domain of Fortune, but if a choice is offered, I will choose the better half.

Seneca: “we are bad men living among bad men; and only one thing can calm us—we must agree to go easy on one another.”1 Another thing to keep in mind

When Zeno received news of a shipwreck and heard that all his luggage had been sunk he said, 'Fortune bids me to be a less encumbered philosopher.

Our Stoic philosophers, as you know, maintain that there are two elements in the universe from which all things are derived, namely cause and matter. Matter lies inert and inactive, a substance with limited potential, but destined to remain idle if no one sets it in motion; and it is cause (this meaning the same as reason) which turns matter to whatever end it wishes and fashions it into a variety of different products.

[Philosophers] have come to envy the philologist and the mathematician, and they have taken over all the inessential elements in those studies—with the result that they know more about devoting care and attention to their speech than about devoting such attention to their lives.

Of all men they alone are at leisure who take time for philosophy, they alone really live; for they are not content to be good guardians of their own lifetime only. They annex every age to their own; all the years that have gone before them are an addition to their own.

Once we face our fear, once we treat our anxiety itself as a thing, we can then choose otherwise. Instead of filling the unknown in our minds with expectations of the tragic, we can choose to fill the void with a different expectation – the expectation of adventure. For example, Seneca, the Greek philosopher, refused to be afraid of what he did not know. When asked if he was afraid of dying, he replied, “Absolutely not, why should I be afraid of something I know nothing about.” His orientation toward the unknown of death was not to fill the gap in his understanding with horror but potential.

It's easier to get philosophers to agree than clocks.

These individuals have riches just as we say that we ‘have a fever,’ when really the fever has us.” –Seneca Roman Stoic philosopher, famed playwright

The Stoic philosopher and playwright Seneca is said to have owned five hundred tripod tables with ivory legs—no small irony, since he was a vocal critic of the empire's extravagances.

But Fabianus, who was not one of today’s academic philosophers but the true old-fashioned sort, used to say that we must attack the passions by brute force and not by logic; that the enemy’s line must be turned by a strong attack and not by pinpricks; for vices have to be crushed rather than picked at.

One sign of maturity is a realization of the extent to which you, either intentionally or unintentionally, make life difficult for those around you. Consequently, you should keep in mind the words of Seneca: “we are bad men living among bad men; and only one thing can calm us—we must agree to go easy on one another.

One sign of maturity is a realization of the extent to which you, either intentionally or unintentionally, make life difficult for those around you. Consequently, you should keep in mind the words of Seneca: “we are bad men living among bad men; and only one thing can calm us—we must agree to go easy on one another.”1

Seneca had an extreme trick for practising amor fati. He was asthmatic, and attacks brought him almost to the point of suffocation. He often felt that he was about to die, but he learned to use each attack as a philosophical opportunity. While his throat closed and his lungs strained for breath, he tried to embrace what was happening to him: to say “yes” to it. I will this, he would think; and, if necessary, I will myself to die from it. When the attack receded, he emerged feeling stronger, for he had done battle with fear and defeated it.

But except in rare circumstances, you can train until you’re blue in the face and you’d never be as good as if you just focused on one thing at a time.” What we’re doing when we multitask “is learning to be skillful at a superficial level.” The Roman philosopher Seneca May have put it best two thousand years ago: “To be everywhere is to be nowhere.

Death is nonexistence. I know what it’s like. It will be the same after me as it was before me. If death holds any torment, then that torment must also have existed before we came forth into light, but back then, we felt nothing troubling.

Modern philosopher Nassim Taleb has warned of the “narrative fallacy”—the tendency to assemble unrelated events of the past into stories. These stories, however gratifying to create, are inherently misleading. They lead to a sense of cohesion and certainty that isn’t real.

That’s why the philosophers warn us not to be satisfied with mere learning, but to add practice and then training. For as time passes we forget what we learned and end up doing the opposite, and hold opinions the opposite of what we should.” —EPICTETUS, DISCOURSES, 2.9.13–14

When a comedy of Plautus is being played, and the household slaves are cracking trivial jokes together, ou propose to come on stage in the garb of a philosopher, and repeat Seneca's speech to Nero from the Octavia. Wouldn't it be better to take a silent role than to say something wholly inappropriate, and thus turn the play into a tragi-comedy? You pervert a play and ruin it when you add irrelevant speeches, even if they are better than the play itself. So go through with the drama in hand as best you can, and don't spoil it all just because you happen to think of another that would be better.

Oft hat ein hochbetagter Greis keinen anderen Beweis für die Länge seiner Lebens als die Summe seiner Jahre.

If you lay violent hands on me, you’ll have my body, but my mind will remain with Stilpo.” —ZENO, QUOTED IN DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, 7.1.24

Roman philosopher Seneca who some two thousand years ago said, ‘Luck is what happens when preparation meets opportunity.

A foolish consistency is the hobgoblin of little minds,” Emerson said, “adored by little statesmen and philosophers and divines.

XXI.—Philosophers, and Seneca above all, have not diminished crimes by their precepts; they have only used them in the building up of pride. (1665, No. 105.)

it has been a stock criticism of Seneca right down the centuries – between his philosophical teachings and his practice.

To Seneca, as Letter XC and other letters plainly show, the philosopher and the wise man were the same person.

The ‘teaching’ is generously eclectic; the first thirty letters each contain some quotation from or reference to writings of the main rival philosophical school, the Epicureans.

When Zeno received news of a shipwreck and heard that all his luggage had been sunk he said, “Fortune bids me to be a less encumbered philosopher.”   Creation

No man is more unhappy,” the Stoic philosopher Seneca said, “than he who never faces adversity. For he is not permitted to prove himself.

If you would attain real freedom, you must be the slave of philosophy. Epicurus, quoted in Seneca, Epistles 8.7

what upsets people is not things themselves but their judgments about the things.”3 Seneca shared this view—“It is not how the wrong is done that matters, but how it is taken

What‟s the use of overcoming opponent after opponent in the wrestling or boxing rings if you can be overcome by your temper?

a quotation from Seneca, the Roman philosopher. Sometimes, even to live is an act of courage.

So the life of the philosopher extends widely: he is not confined by the same boundary as are others. He alone is free from the laws that limit the human race, and all ages serve him as though he were a god. Some time has passed: he grasps it in his recollection. Time is present: he uses it. Time is to come: he anticipates it. This combination of all times into one gives him a long life.

To the youngster talking nonsense Zeno said, ‘The reason why we have two ears and only one mouth is so we might listen more and talk less.’ ” —DIOGENES LAERTIUS, LIVES OF EMINENT PHILOSOPHERS, 7.1.23

As Francis Bacon remarked, quoting from a speech by the Stoic philosopher Seneca, “The good things which belong to prosperity are to be wished, but the good things that belong to adversity are to be admired.

Or as Seneca expresses it, in the Letters to Lucilius: ‘You must dispense with these two things: fear of the future, and the recollection of ancient ills. The latter no longer concerns me, the former has yet to concern me.

During the age of Christ, of his apostles, and of their first disciples, the doctrine which they preached was confirmed by innumerable prodigies. The lame walked, the blind saw, the sick were healed, the dead were raised, daemons were expelled, and the laws of Nature were frequently suspended for the benefit of the church [...] But the sages of Greece and Rome turned aside from the awful spectacle, and, pursuing the ordinary occupations of life and study, appeared unconscious of any alterations in the moral or physical government of the world. Under the reign of Tiberius, the whole earth, or at least a celebrated province of the Roman empire, was involved in a preternatural darkness of three hours. Even this miraculous event, which ought to have excited the wonder, the curiosity, and the devotion of mankind, passed without notice in an age of science and history. It happened during the lifetime of Seneca and the elder Pliny, who must have experienced the immediate effects, or received the earliest intelligence, of the prodigy. Each of these philosophers, in a laborious work, has recorded all the great phenomena of Nature, earthquakes, meteors, comets, and eclipses, which his indefatigable curiosity could collect. Both the one and the other have omitted to mention the greatest phenomenon to which the mortal eye has been witness since the creation of the globe.

Stoic philosopher Seneca, about whom I will have much to say in this book, “He who studies with a philosopher should take away with him some one good thing every day: he should daily return home a sounder man, or on the way to become sounder.

Livy seems never to have held any public office, but to have given himself up entirely to literature. Seneca says that he wrote dialogues which one might classify under history as well as under philosophy, besides books which were professedly philosophical.

But more than this, he would have denounced the opinion to which most philosophers, tacitly or otherwise, have come round in the last half-century, that it is no part of the business of philosophy to turn people into better persons, as tantamount to desertion or lèse-majesté.

Live with Chrysippus, live with Posidonius; they will give you a knowledge of man and the universe; they will tell you to be a practical philosopher: not just to entertain your listeners to a clever display of language, but to steel your spirit and brace it against whatever threatens.

Marcus reminded himself: “Don’t await the perfection of Plato’s Republic.” He wasn’t expecting the world to be exactly the way he wanted it to be, but Marcus knew instinctively, as the Catholic philosopher Josef Pieper would later write, that “he alone can do good who knows what things are like and what their situation is.

Let this once be clear, that there is nothing good except that which is honourable, and all hardships will have a just title to the name of “goods,” when once virtue has made them honourable. Many think that we Stoics are holding out expectations greater than our human lot admits of; and they have a right to think so. For they have regard to the body only. But let them turn back to the soul, and they will soon measure man by the standard of God. Rouse yourself, most excellent Lucilius, and leave off all this word-play of the philosophers, who reduce a most glorious subject to a matter of syllables, and lower and wear out the soul by teaching fragments; then you will become like the men who discovered these precepts, instead of those who by their teaching do their best to make philosophy seem difficult rather than great.

A philosopher is a scientific tradesman, who, for a certain price, sells prescriptions of self-denial, temperance and poverty; he generally preaches the pains of wealth, till he becomes rich himself, when he abandons the world for a comfortable and dignified retreat. The father of the philosophers, Seneca, is said to have collected royal wealth. A poet is one who makes a great stir with printed prattle, falsehood and fury. Madness is the characteristic of the true poet. All those who express themselves, with clearness, precision and simplicity are deemed unworthy of the laurel wreath. The grammarians are a sort of military body, who disturb the public peace. They are distinguished from all other warriors, by dress and weapons. They wear black instead of colored uniforms, and wield pens rather than swords. They fight with as much obstinacy for letters and words as do the others for liberty and father-land.

Obviously no two creation stories can both be true. All of those invented by the many known thousands of religions and sects in fact have certainly been false. A great many educated citizens have realized that their own faiths are indeed false, or at least questionable in details. But they understand the rule attributed to the Roman stoic philosopher Seneca the Younger that religion is regarded by the common people as true, by the wise as false, and by rulers as useful.

None of these men will bring about your death any time sooner, but rather they will teach you how to die. None of them will shorten your lifespan, but each will add the wisdom of his years to yours. In other words, there is nothing dangerous about talking to these people and it won’t cost you a penny. Take from them as much as you wish. It’s up to you to squeeze the most you can from their wisdom. What bliss, what a glorious old age awaits the man who has offered himself as a mate to these intellects! He will have mentors and colleagues from whom he may seek advice on the smallest of matters, companions ever ready with counsel for his daily life, from whom he may hear truth without judgment, praise without flattery, and after whose likeness he may fashion himself. They say ‘you can’t choose your parents,’ that they have been given to us by chance; but the good news is we can choose to be the sons of whomever we desire. There are many respectable fathers scattered across the centuries to choose from. Select a genius and make yourself their adopted son. You could even inherit their name and make claim to be a true descendant and then go forth and share this wealth of knowledge with others. These men will show you the way to immortality, and raise you to heights from which no man can be cast down. This is the only way to extend mortality – truly, by transforming time into immortality. Honors, statues and all other mighty monuments to man’s ambition carved in stone will crumble but the wisdom of the past is indestructible. Age cannot wither nor destroy philosophy which serves all generations. Its vitality is strengthened by each new generation’s contribution to it. The Philosopher alone is unfettered by the confines of humanity. He lives forever, like a god. He embraces memory, utilizes the present and anticipates with relish what is to come. He makes his time on Earth longer by merging past, present and future into one.

For the ancient world, then, apart from reviving philosophy in Latin literature, he ‘spiritualized and humanized’36 Stoicism. What of Seneca and modern philosophy? The latter, at least in the universities of the English-speaking world, has for some time been set on a course which he would certainly have condemned; he would not have understood the attention it pays to ordinary language, and some of his letters (for example letter XLVIII) make it clear that it would have come in for a share of his impatience with philosophers (not excluding Stoics) who in his eyes degraded philosophy by wasting their time on verbal puzzles or logical hairsplitting.

Seneca was given the choice of either killing himself or being killed by someone else. He chose the former option. Friends and family were allowed to be present during his final moments. When some of them wept, he responded by chastising them for abandoning their Stoicism, just when it would have been quite useful. He embraced his wife and cut the veins in his arms—but didn’t die. Because of old age and infirmity, he was a slow bleeder. He then cut the arteries in his legs, but he still didn’t die. He requested poison and drank it, but again, without the desired effect. Finally he was carried into a steam bath, where he parted from life. All this time, he remained true to his Stoic principles.

Which philosophers would Alain suggest for practical living? Alain’s list overlaps nearly 100% with my own: Epicurus, Seneca, Marcus Aurelius, Plato, Michel de Montaigne, Arthur Schopenhauer, Friedrich Nietzsche, and Bertrand Russell. * Most-gifted or recommended books? The Unbearable Lightness of Being by Milan Kundera, Essays of Michel de Montaigne. * Favorite documentary The Up series: This ongoing series is filmed in the UK, and revisits the same group of people every 7 years. It started with their 7th birthdays (Seven Up!) and continues up to present day, when they are in their 50s. Subjects were picked from a wide variety of social backgrounds. Alain calls these very undramatic and quietly powerful films “probably the best documentary that exists.” TF: This is also the favorite of Stephen Dubner on page 574. Stephen says, “If you are at all interested in any kind of science or sociology, or human decision-making, or nurture versus nature, it is the best thing ever.” * Advice to your 30-year-old self? “I would have said, ‘Appreciate what’s good about this moment. Don’t always think that you’re on a permanent journey. Stop and enjoy the view.’ . . . I always had this assumption that if you appreciate the moment, you’re weakening your resolve to improve your circumstances. That’s not true, but I think when you’re young, it’s sort of associated with that. . . . I had people around me who’d say things like, ‘Oh, a flower, nice.’ A little part of me was thinking, ‘You absolute loser. You’ve taken time to appreciate a flower? Do you not have bigger plans? I mean, this the limit of your ambition?’ and when life’s knocked you around a bit and when you’ve seen a few things, and time has happened and you’ve got some years under your belt, you start to think more highly of modest things like flowers and a pretty sky, or just a morning where nothing’s wrong and everyone’s been pretty nice to everyone else. . . . Fortune can do anything with us. We are very fragile creatures. You only need to tap us or hit us in slightly the wrong place. . . . You only have to push us a little bit, and we crack very easily, whether that’s the pressure of disgrace or physical illness, financial pressure, etc. It doesn’t take very much. So, we do have to appreciate every day that goes by without a major disaster.

The matter of sedition is of two kinds: much poverty and much discontentment....The causes and motives of sedition are, innovation in religion; taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons, strangers; dearths; disbanded soldiers; factions grown desperate; and whatsoever in offending people joineth them in a common cause.' The cue of every leader, of course, is to divide his enemies and to unite his friends. 'Generally, the dividing and breaking of all factions...that are adverse to the state, and setting them at a distance, or at least distrust, among themselves, is not one of the worst remedies; for it is a desperate case, if those that hold with the proceeding of the state be full of discord and faction, and those that are against it be entire and united.' A better recipe for the avoidance of revolutions is an equitable distribution of wealth: 'Money is like muck, not good unless it be spread.' But this does not mean socialism, or even democracy; Bacon distrusts the people, who were in his day quite without access to education; 'the lowest of all flatteries is the flattery of the common people;' and 'Phocion took it right, who, being applauded by the multitude, asked, What had he done amiss?' What Bacon wants is first a yeomanry of owning farmers; then an aristocracy for administration; and above all a philosopher-king. 'It is almost without instance that any government was unprosperous under learned governors.' He mentions Seneca, Antonius Pius and Aurelius; it was his hope that to their names posterity would add his own.

Epictetus agrees with Seneca regarding God’s goals. At one point in his Discourses, he imagines a conversation in which God explains why humans experience setbacks: If it had been possible, Epictetus, I [God] would have ensured that your poor body and petty possessions were free and immune from hindrance. But as things are, you mustn’t forget that this body isn’t truly your own, but is nothing more than cleverly moulded clay. But since I couldn’t give you that, I’ve given you a certain portion of myself, this faculty of motivation to act and not to act, of desire and aversion, and, in a word, the power to make proper use of impressions; if you pay good heed to this, and entrust all that you have to its keeping, you’ll never be hindered, never obstructed, and you’ll never groan, never find fault, and never flatter anyone at all.

I have been speaking about liberal studies. Yet look at the amount of useless and superfluous matter to be found in the philosophers. Even they have descended to the level of drawing distinctions between the uses of different syllables and discussing the proper meanings of prepositions and conjunctions. They have come to envy the philologist and the mathematician, and they have taken over all the inessential elements in those studies – with the result that they know more about devoting care and attention to their speech than about devoting such attention to their lives. Listen and let me show you the sorry consequences to which subtlety carried too far can lead, and what an enemy it is to truth. Protagoras declares that it is possible to argue either side of any question with equal force, even the question whether or not one can equally argue either side of any question! Nausiphanes declares that of the things which appear to us to exist, none exists any more than it does not exist. Parmenides declares that of all these phenomena none exists except the whole. Zeno of Elea has dismissed all such difficulties by introducing another; he declares that nothing exists. The Pyrrhonean, Megarian, Eretrian and Academic schools pursue more or less similar lines; the last named have introduced a new branch of knowledge, non-knowledge.

In this way, Boethius served as a special exemplar. Just as the sixth-century philosopher lived in an age overrun by barbarians (“huge, fair-skinned, beer-drinking, boasting thanes”) and desperately gathered and saved whatever fragments he could from the old “high Pagan past,” so too did Lewis feel it his duty to save not this or that ancient author, but the general wisdom of the Long Middle Ages, and then vernacularize it for his world, which was now dominated by a new type of barbarian. His own age was one of “Proletarianism,” which was now, in a way similar to Boethius’s barbarians, cut off from the classical past and proud of its distance from classical antiquity: we are “self-satisfied to a degree perhaps beyond the self-satisfaction of any recorded aristocracy” we are women and men who have become as “practical as the irrational animals.” Having abandoned the study of the old, modern barbarians no longer have access to any values other than those “of modern industrial civilization,” and so, Lewis wondered if “we shall not have to re-convert men to real Paganism as a preliminary to converting them to Christianity.” In this way, Lewis followed the path of Boethius, who chose not to focus on “what divided him from Virgil, Seneca, Plato, and the old Republican heroes” but rather, “he preferred [a theme] that enabled him to feel how nearly they had been right, to think of them not as ‘they’ but as ‘we.’ Lewis’s vocation, like Boethius’s, was the humble one of making old books live again.

But we may fairly say that they alone are engaged in the true duties of life who shall wish to have Zeno, Pythagoras, Democritus, and all the other high priests of liberal studies, and Aristotle and Theophrastus, as their most intimate friends every day. No one of these will be "not at home," no one of these will fail to have his visitor leave more happy and more devoted to himself than when he came, no one of these will allow anyone to leave him with empty hands; all mortals can meet with them by night or by day. No one of these will force you to die, but all will teach you how to die; no one of these will wear out your years, but each will add his own years to yours; conversations with no one of these will bring you peril, the friendship of none will endanger your life, the courting of none will tax your purse. From them you will take whatever you wish; it will be no fault of theirs if you do not draw the utmost that you can desire. What happiness, what a fair old age awaits him who has offered himself as a client to these! He will have friends from whom he may seek counsel on matters great and small, whom he may consult every day about himself, from whom he may hear truth without insult, praise without flattery, and after whose likeness he may fashion himself. We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one. But those who forget the past, neglect the present, and fear for the future have a life that is very brief and troubled; when they have reached the end of it, the poor wretches perceive too late that for such a long while they have been busied in doing nothing.

We can start with approximately nine traditional authors of the New Testament. If we consider the critical thesis that other authors wrote the pastoral letters and such letters as Ephesians and 2 Thessalonians, we'd have an even larger number. Another twenty early Christian authors20 and four heretical writings mention Jesus within 150 years of his death on the cross.21 Moreover, nine secular, non-Christian sources mention Jesus within the 150 years: Josephus, the Jewish historian; Tacitus, the Roman historian; Pliny the Younger, a politician of Rome; Phlegon, a freed slave who wrote histories; Lucian, the Greek satirist; Celsus, a Roman philosopher; and probably the historians Suetonius and Thallus, as well as the prisoner Mara Bar-Serapion.22 In all, at least forty-two authors, nine of them secular, mention Jesus within 150 years of his death. In comparison, let's take a look at Julius Caesar, one of Rome's most prominent figures. Caesar is well known for his military conquests. After his Gallic Wars, he made the famous statement, "I came, I saw, I conquered." Only five sources report his military conquests: writings by Caesar himself, Cicero, Livy, the Salona Decree, and Appian.23 If Julius Caesar really made a profound impact on Roman society, why didn't more writers of antiquity mention his great military accomplishments? No one questions whether Julius did make a tremendous impact on the Roman Empire. It is evident that he did. Yet in those 150 years after his death, more non-Christian authors alone comment on Jesus than all of the sources who mentioned Julius Caesar's great military conquests within 150 years of his death. Let's look at an even better example, a contemporary of Jesus. Tiberius Caesar was the Roman emperor at the time of Jesus' ministry and execution. Tiberius is mentioned by ten sources within 150 years of his death: Tacitus, Suetonius, Velleius Paterculus, Plutarch, Pliny the Elder, Strabo, Seneca, Valerius Maximus, Josephus, and Luke.24 Compare that to Jesus' forty-two total sources in the same length of time. That's more than four times the number of total sources who mention the Roman emperor during roughly the same period. If we only considered the number of secular non-Christian sources who mention Jesus and Tiberius within 150 years of their lives, we arrive at a tie of nine each.25

Do you think he’s married, Gideon?” Trembling, she took a long drink from the jug before handing it back. “No. Even if he didn’t love you, which he does, he’s young. Seneca don’t marry young.” He stared into the fire, looking solemn. Livy lifted her hand for the pipe, and he passed it without a word. “How do you know he loves me?” It was strange how easily she could ask that question. Up to now, just using the word love had made her feel as if she’d gone naked to church. It was probably the darkness that made her bold. “I know my brother. He never stays here for more than a month. He’s always afraid I’ll ask him to help me with the farming. Something had to be keeping him. I never thought it might be you.” Livy stared into the fire a long while. He passed her the jug. “I blame myself,” he said. “For what?” “For everything. All of it. For you and Rising Hawk, for this,” he pointed to his eye patch. “For…Polly. I shouldn’t have beaten Eph. That’s what started the trouble. I wasn’t raised to it, and it felt wrong from start to finish. When it comes to figuring the right path, I’m a blind bear in the woods. Sometimes I think being educated by Father Clairemont was a curse. When all I knew was the Seneca way, I never had to make so many decisions. Now, looking at both sides of everything has got to be a habit, and it slows me down. The only good that came of it was Polly.” He took the jug from her hand and gulped. “Never, never, never do anything that goes against your gut, Deliverance.” “That doesn’t work. If I’d gone with inclination, I wouldn’t have stepped into that canoe. It was my head made me do it, to spite you.” She lifted her hand for a drink, but he shook his head. “You’ve had enough, child. You’re getting philosophical.” “T’aint fair. You’re just mad ’cause I’m right. When I first met you, I thought you were the lowest creature I ever saw, and I was sure Rising Hawk was evil incarnate. That was trained into me, but it felt like gut, and it turned out to be wrong.” “You were scared of everything then.” “Yes, I was,” she said, taking a deep draw on the pipe. “Only one thing scares me now.” “What’s that?” “That I’m crazy and will never get these thoughts of Rising Hawk out of my head.

Unfortunately, Stoicism proved impossible to teach to anyone who didn’t already find its ideas and practices emotionally appealing. Anyone else trained along Stoic lines simply ended up learning how to pursue irrational ends with a Stoic’s focused will and utter disregard for popular opinion. The Roman emperor Claudius, for example, arranged to give his stepson the best available Stoic training at the hands of Seneca the Younger, one of the great Roman Stoic philosophers. The young man’s name was Nero; you may have heard of him, but probably not as a model of Stoic virtue. The emperor Marcus Aurelius, himself a Stoic philosopher of no mean skill, tried the same thing with his son Commodus, and the results were nearly as bad.

I give you a new commandment: that you should love one another. Just as I have loved you, so you too should love one another.” John 13:34 The Roman philosopher Seneca made a statement we all need to remember: “Wherever there is a human being, there is an opportunity for kindness.” I would add to that, “Wherever there is a human being, there is an opportunity to express love.” Everyone on Earth needs love and kindness. Even when we have nothing to offer others in terms of money or possessions, we can give them love and show them kindness. If I could only preach one message, it would probably be this:Get your mind off of yourself and spend your life trying to see how much you can do for others. From start to finish, in all kinds of ways, God’s Word encourages and challenges us to love other people. To

To quote the Roman philosopher Seneca (and the song “Closing Time”): “Every new beginning comes from some other beginning’s end.

If you should ever turn your will to things outside your control in order to impress someone, be sure that you have wrecked your whole purpose in life. Be content, then, to be a philosopher in all that you do, and if you wish also to be seen as one, show yourself first that you are and you will succeed.” —EPICTETUS, ENCHIRIDION, 23

Diogenes of Sinope said we sell things of great value for things of very little, and vice versa.” —DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, 6.2.35b

What the Net seems to be doing is chipping away my capacity for concentration and contemplation. New thought came more readily to a brain that had already learned how to rearrange itself to read. By allowing us to filter out distractions, to quiet the problem-solving functions of the frontal lobes, deep reading becomes a form of deep thinking. People who read linear text comprehend more, remember more and learn more than those who read text peppered with links. Frequent interruptions scatter our thoughts, weaken our memory and make us tense and anxious. Improving our ability to multitask actually hampers our ability to think deeply and creatively. What we are doing when we multitask is learning to be skillful at a superficial level. The Roman philosopher Seneca may have put it best two thousand years ago: "To be everywhere is to be nowhere." After spending time in a quiet rural setting, close to nature, people exhibit greater attentiveness, stronger memory and generally improved cognition.

The Roman philosopher Seneca argues that life is only short when you waste your time. We waste a lot of our time because we do not know how to use it. A life well lived is long enough.

December 20th FEAR THE FEAR OF DEATH “Do you then ponder how the supreme of human evils, the surest mark of the base and cowardly, is not death, but the fear of death? I urge you to discipline yourself against such fear, direct all your thinking, exercises, and reading this way—and you will know the only path to human freedom.” —EPICTETUS, DISCOURSES, 3.26.38–39 To steel himself before he committed suicide rather than submit to Julius Caesar’s destruction of the Roman Republic, the great Stoic philosopher Cato read a bit of Plato’s Phaedo. In it, Plato writes, “It is the child within us that trembles before death.” Death is scary because it is such an unknown. No one can come back and tell us what it is like. We are in the dark about it. As childlike and ultimately ignorant as we are about death, there are plenty of wise men and women who can at least provide some guidance. There’s a reason that the world’s oldest people never seem to be afraid of death: they’ve had more time to think about it than we have (and they realized how pointless worrying was). There are other wonderful resources: Florida Scott-Maxwell’s Stoic diary during her terminal illness, The Measure of My Days, is one. Seneca’s famous words to his family and friends, who had broken down and begged with his executioners, is another. “Where,” Seneca gently chided them, “are your maxims of philosophy, or the preparation of so many years’ study against evils to come?” Throughout philosophy there are inspiring, brave words from brave men and women who can help us face this fear. There is another helpful consideration about death from the Stoics. If death is truly the end, then what is there exactly to fear? For everything from your fears to your pain receptors to your worries and your remaining wishes, they will perish with you. As frightening as death might seem, remember: it contains within it the end of fear.

But there can be no such good except as the soul discovers it for itself within itself.

The dedicated seeker of Paul will also find several letters, including a fourth century forgery of the very warm correspondence between Paul and the Stoic philosopher Seneca, and prayers, as well as two travels to Heaven: the Apocalypse of Paul, a Catholic account that appears to have inspired Dante's Inferno, and the Coptic Apocalypse of Paul, a Gnostic text.

No one will be happy if tormented by the thought of someone else who is happier.1 —Seneca

While we are postponing, life speeds by.1 —Seneca

Seneca, the Roman philosopher. Sometimes, even to live is an act of courage.

When a man does not know what harbor he is making for, no wind is the right wind.1 —Seneca

All of us are inconsiderate and imprudent, all unreliable, dissatisfied, ambitious … corrupt,’ as the Roman philosopher Seneca reminds us pithily. ‘Therefore, whatever fault he censures in another man, every man will find it residing in his own heart’ (‘On Anger’: 40).

Contemporary theologians are not accustomed to think of poetry, literature, and plays as theological discourse. In the contemporary era, where faith is often counter-posed with reason, theological discourse seeks to stand on academic ground. As a result, it has lost much of its original flavor, seeking to prove its validity rather than assume it. In Sor Juana's era, at a time on the brink of modernity (yet not there) such concerns were not operating. Sor Juana is part of a tradition that not only speaks to her context and the theology of her time, but one that continues to exist today, though often marginalized from academic centers of reflection. Like Seneca, Russell, and Sartre, Sor Juana uses drama and poetry as a form of philosophical reflection.61 She stands among those thinkers who offer alternative constructions of philosophical method.

As the philosopher Seneca said, Qui docet discit – ‘He who teaches learns’.

The mind that is anxious about the future events are miserable.” Seneca

Seneca viewed time as the most valuable thing we own – really the only thing. Yet we guard it with none of the care we apply to our property. To lose some cash is alarming to anyone; to lose some time is alarming to few. None will be found willing to distribute their money to others; but among how many others do each of us distribute our lives! Men are tight-fisted in guarding their fortunes, but extravagant when it comes to wasting time – the one thing about which it is right to be greedy. Seneca, On the Shortness of Life 3.1 Our stupidity can be seen by this, that we only think we have bought those things for which we pay cash, while we regard as free those things for which we expend our very selves. Things that we would never be willing to buy if we had to give our house in exchange, or some attractive and productive estate, we are fully prepared to attain at the cost of anxiety, danger, lost honor, lost freedom, and lost time – for we treat nothing as cheaper than ourselves. Seneca, Epistles 42.7 All things, Lucilius, belong to others; only our time is our own. Nature has put us in possession of this one fleeting and uncertain property, from which anyone who wishes can eject us. And so great is the stupidity of mortals, that when they have obtained the cheapest and most unimportant things, easily replaced, they agree to be charged for them; yet no one considers himself indebted if he has taken up our time – though this is the one thing that even a grateful debtor cannot repay. Seneca, Epistles 1.3

The philosophers, and Seneca above all, have not done away with men's crimes through their precepts; all they have done is to use them to build up their own pride

When one is busy and absorbed in one's work, the very absorption affords great delight; but when one has withdrawn one's hand from the completed masterpiece, the pleasure is not so keen.” Seneca

the Roman philosopher Seneca: “Luck is what happens when preparation meets opportunity.

The Roman Stoic philosopher Seneca observed that “Our fears are more numerous than our dangers, and we suffer more in our imagination than reality.

Although this style of cooking was a kind of haute cuisine for the elite, costly garum was frequently described as “putrid,” which is to say rotten. “That liquid of putrefying matter,” said Pliny. Seneca, the outspoken first-century philosopher, called it “expensive liquid of bad fish.” But his protege, the poet Martial, apparently did not agree since he once sent garum with the note “accept this exquisite garum, a precious gift made with the first blood spilled from a living mackerel.” But Martial was probably writing about garum sociorum, which means “garum among friends,” the most expensive garum, made exclusively from mackerel in Spain.

Do not tax me with being a dangerous innovator; do not say that there is a risk of lightening, as perhaps these writings may do, the remorse in the malefactor’s heart, or that there is a greater evil in increasing, by the mildness of my system, the inclination these same malefactors have for their crimes; I here protest formally that I have no such perverse views; I am exposing those ideas which have been identified with me since I reached the age of reason, and against whose diffusion the infamous despotism of tyrants was directed for so many ages; so much the worse for those whom these great ideas would corrupt; so much the worse for those who can only catch hold of the evil in philosophical opinions and who are susceptible to corruption from everything; Who knows if they wouldn’t be tainted by reading Seneca or Charron! It is not those whom I speak to; I only address myself to people capable of understanding me, and such can read me without danger.

This space that has been granted to us rushes by so speedily and so swiftly that all save a very few find life at an end just when they are getting ready to live,” lamented Seneca, the Roman philosopher,

This space that has been granted to us rushes by so speedily and so swiftly that all save a very few find life at an end just when they are getting ready to live,” lamented Seneca, the Roman philosopher, in a letter known today under the title On the Shortness of Life.

Traditions are often time-tested best practices for doing something. But remember that today’s conservative ideas were once controversial, cutting-edge, and innovative. This is why we can’t be afraid to experiment with new ideas. In Seneca’s case, he might be embracing some new philosophical insight that improves on the writing of Zeno or Cleanthes. In our case, perhaps a breakthrough in psychology improves on the writing of Seneca or Marcus Aurelius. Or perhaps we have a breakthrough of our own. If these ideas are true and better, embrace them—use them. You don’t need to be a prisoner of dead old men who stopped learning two thousand years ago.

There’s a quiet confidence that comes from running your own race, from no longer measuring or comparing yourself to others. The philosopher Seneca called it euthymia, which means “That you’re on the right path and not led astray by the many tracks which cross yours of people who are hopelessly lost.”18

What about bigger losses? Surely there is none greater than the death of a loved one. Grief is natural and the Stoics encourage it, right? Wrong. The Stoics acknowledge the need for some grieving, but not much. “Let your tears flow, but let them also cease,” wrote Seneca to a friend who had lost a loved one.

As the Roman senator and Stoic philosopher Seneca said: “No tree becomes rooted and sturdy unless many a wind assails it. For by its very tossing it tightens its grip and plants its roots more securely… disaster is virtue’s opportunity.

In the lararia or in public life, as we have seen, deceased or living emperors entered the daily devotions of the Romans. The first, like the Indigetes or Novemsiles - such as Aeneas, Romulus or the mythical kings of Latium - were 'men become gods' (Serv., Aen., 12, 794) who 'merited' it (Am., 3, 39). The second were the incarnation of 'the breath, the life that so many thousands of beings breathe', as Seneca says (Clem., 1, 4, 1), quoting Virgil (G, 4, 212 f.), and comparing the empire to an immense beehive whose unity depends on the well-being of its queen. For the Latin philosopher, the emperor resembled the Stoics' pneuma which, born of the fire of Zeus or the divine Word, gave life to the universe: spiritus vitalis.

The key question for any nation is always, “Which system of morals should be followed?” Numerous American leaders, including Thomas Jefferson, thoroughly investigated the answer to this query. For years, Jefferson studied the moral teachings of dozens of history’s most famous moral philosophers, including Ocellus, Timæus, Pythagoras, Aristides, Cato, Socrates, Plato, Epicurus, Cicero, Xenophon, Seneca, Epictetus, Antoninus, and many others.27 After reading and critiquing the writings of each, Jefferson repeatedly praised the preeminence of Jesus’ moral teachings over all others,28 pointing out that Jesus alone “pushed His scrutinies into the heart of man, erected His tribunal in the region of his thoughts, and purified the waters at the fountain head.”29 Jefferson contemplated publishing a personal work to document his findings, explaining how he would cover this subject in such a piece: I should first take a general view of the moral doctrines of the most remarkable of the ancient philosophers of whose ethics we have sufficient information to make an estimate—say Pythagoras, Epicurus, Epictetus, Socrates, Cicero, Seneca, Antoninus. I should do justice to the branches of morality they have treated well, but point out the importance of those in which they are deficient….I should proceed to a view of the life, character, and doctrines of Jesus….[H]is system of morality was the most benevolent and sublime probably that has been ever taught, and consequently more perfect than those of any of the ancient philosophers.30 Jefferson eventually did compile a work on the “benevolent and sublime” teachings of Jesus for his personal use. He titled it The Life and Morals of Jesus of Nazareth, and in it he included 81 moral teachings of Jesus.31 In 1895, Congress purchased Jefferson’s original manuscript from his great-granddaughter,32 and in 1902, the US Congress published it for use by the nation’s federal senators and representatives.33 Nine thousand copies were printed at government expense, and for the next 50 years, every senator and representative received a copy of Jefferson’s Life and Morals of Jesus at his or her swearing in.34 This book is often called “The Jefferson Bible,” which is a substantial misrepresentation of this work on the wonderful moral teachings of Jesus. After all, Jefferson never called it a Bible; he simply created a readily-usable collection of the moral teachings of Jesus.*

For Seneca, the Stoic sage should withdraw from public efforts when unheeded and the state is corrupt beyond repair. It is wiser to wait for self-destruction

If you want to take your own measure, put aside your money, your estates, your honors, and look inside yourself. At present you are taking the word of others for what you are. Seneca, Epistles 80.10

He who studies with a philosopher,” Seneca says, “should take away with him some one good thing every day: he should daily return home a sounder man, or in the way to become sounder.

The printed book doomed the Aristotle of the medieval schoolmen. It ended his intellectual monopoly first of all because now authors appeared in print almost with the same relative ease as they appear online today. These included not only Plato but intriguing and hitherto remote figures like the poet Lucian; dramatists Terence and Sophocles; historians Plutarch and Tacitus and Josephus; and philosophers such as the Stoic Seneca and the Skeptic Sextus Empiricus.

Roman philosopher Seneca wrote: “All those who summon you to themselves, turn you away from your own self.