Seneca, On Peace of Mind 3.1

Chapter 3

You ask me what I think we had better make use of to help us to support this ennui.

"The best thing," as Athenodorus says, "is to occupy oneself with business, with the management of affairs of state and the duties of a citizen: for as some pass the day in exercising themselves in the sun and in taking care of their bodily health, and athletes find it most useful to spend the greater part of their time in feeding up the muscles and strength to whose cultivation they have devoted their lives; so too for you who are training your mind to take part in the struggles of political life, it is far more honorable to be thus at work than to be idle.”

Begin by committing to action. What is it that I know I must do to be a good man? Let me actually start by living well, instead of merely thinking about it. Pondering will not be enough.

There is that powerful line from Marcus Aurelius:

Waste no more time arguing what a good man should be. Be one.

As Aristotle said, we become good by doing what is good, and our excellence increases through habit. Just like the athlete who exercises his body to grow in strength, speed, agility, and stamina, so too the man of virtue will practice good works to grow in prudence, fortitude, temperance, and justice.

The text Seneca cites in this chapter, which I assume comes from the now lost writings of Athenodorus Cananites, refers specifically to the political life. This is quite suitable for Serenus, a patrician, who was already born to be in public service.

Remember how at one moment he is quite eager to engage in his career, and yet then at another he only wishes to retire, to run away from it all? What Serenus needs so desperately is to find that balance, the way to be a part of the outside world, while still retaining his inner peace of mind.

Seneca and Athenodorus may be speaking to a certain type of person, but the principles apply to all types of people, whatever their callings may be.

Have you ever wished you were born to wealth, to power, to prestige, like Athenodorus, or Serenus, or Seneca? Of course you have, because these are the things that the brutal and the base value the most, and you can’t help but notice how loudly and insistently the entitled tell you about their superiority.

Yet notice how such conditions did not make them any better or happier. What some consider benefits, others may see as curses. Seneca is trying to help Serenus come to terms with his character, regardless of his position.

Having anything fine never made anyone happier, though being someone fine has made some blessed.

So don’t worry if you didn’t go to Harvard or Yale, or you don’t have a financial portfolio, or you aren’t invited to cocktail parties in Lower Manhattan. I, for one, was never even invited to the keggers in college. Stoic wisdom is still for you, as it is for all of us. Replace any references here about being in high office with whatever it is you might do, wherever you may find yourself. You will discover the principles to be just as sound and just as helpful.

Thank God, there can be no snobbery in genuine Stoicism.

But remember, nothing will make any difference at all if you don’t first start with the doing.

Written in 6/2011