Certain of our school, think that, of all such qualities, a stout endurance is not desirable—though not to be deprecated either—because we ought to seek by prayer only the good which is unalloyed, peaceful, and beyond the reach of trouble.
Personally, I do not agree with them. And why? First, because it is impossible for anything to be good without being also desirable. Because, again, if virtue is desirable, and if nothing that is good lacks virtue, then everything good is desirable. And, lastly, because a brave endurance even under torture is desirable.
At this point I ask you: Is not bravery desirable? And yet bravery despises and challenges danger. The most beautiful and most admirable part of bravery is that it does not shrink from the stake, advances to meet wounds, and sometimes does not even avoid the spear, but meets it with opposing breast. If bravery is desirable, so is patient endurance of torture; for this is a part of bravery.
Only sift these things, as I have suggested; then there will be nothing which can lead you astray. For it is not mere endurance of torture, but brave endurance, that is desirable. I therefore desire that "brave" endurance; and this is virtue.
Personally, I do not agree with them. And why? First, because it is impossible for anything to be good without being also desirable. Because, again, if virtue is desirable, and if nothing that is good lacks virtue, then everything good is desirable. And, lastly, because a brave endurance even under torture is desirable.
At this point I ask you: Is not bravery desirable? And yet bravery despises and challenges danger. The most beautiful and most admirable part of bravery is that it does not shrink from the stake, advances to meet wounds, and sometimes does not even avoid the spear, but meets it with opposing breast. If bravery is desirable, so is patient endurance of torture; for this is a part of bravery.
Only sift these things, as I have suggested; then there will be nothing which can lead you astray. For it is not mere endurance of torture, but brave endurance, that is desirable. I therefore desire that "brave" endurance; and this is virtue.
—from Seneca, Moral Letters 67
I have little patience for any sort of “machismo”, not because I believe a man shouldn’t be a man, but rather because being a man should never interfere with the first task of being human. There can be no virtue in bullying, posturing, or callousness, even if it claims to take on more sophisticated forms, and the men, or also women, who resort to such tricks only diminish themselves.
I can understand, however, why a Stoic sense of fortitude is so easily confused with mere brutishness, for there is a superficial similarity between building character and acting tough: the latter is a cheap imitation of the former, a hasty impression fabricated to substitute for a genuine essence. Yet once I briefly scratch at the surface, I will see how there is no justice behind the strength, no compassion to go with the commitment, no integrity to support the image.
I was recently introduced to the term “Broicism”, describing those alpha males who also happen to wear t-shirts emblazoned with quotes from Marcus Aurelius. I had to laugh out loud, since I was already painfully aware of the trend, though I did not yet have a word for it. Is it any wonder that some Stoics of Seneca’s time were also dubious of stressing a mighty power of endurance?
Nevertheless, the abuse should never deter us from the right purpose, and there is a good reason why courage is one of the four cardinal virtues. Once I wish to be a good man, I will also wish to stand firm in my conscience, and I will be open to bearing hardships for the sake of my principles. The hero is acting on his own conviction, and he is not interested in the dramatics; if he grits his teeth when he expects no one else to be watching, I have a hunch he may have proved his mettle.
Much to the annoyance of the follower, the philosopher will always ask “Why?” Observe the motive—do not mistake boasting for bravery.
I have little patience for any sort of “machismo”, not because I believe a man shouldn’t be a man, but rather because being a man should never interfere with the first task of being human. There can be no virtue in bullying, posturing, or callousness, even if it claims to take on more sophisticated forms, and the men, or also women, who resort to such tricks only diminish themselves.
I can understand, however, why a Stoic sense of fortitude is so easily confused with mere brutishness, for there is a superficial similarity between building character and acting tough: the latter is a cheap imitation of the former, a hasty impression fabricated to substitute for a genuine essence. Yet once I briefly scratch at the surface, I will see how there is no justice behind the strength, no compassion to go with the commitment, no integrity to support the image.
I was recently introduced to the term “Broicism”, describing those alpha males who also happen to wear t-shirts emblazoned with quotes from Marcus Aurelius. I had to laugh out loud, since I was already painfully aware of the trend, though I did not yet have a word for it. Is it any wonder that some Stoics of Seneca’s time were also dubious of stressing a mighty power of endurance?
Nevertheless, the abuse should never deter us from the right purpose, and there is a good reason why courage is one of the four cardinal virtues. Once I wish to be a good man, I will also wish to stand firm in my conscience, and I will be open to bearing hardships for the sake of my principles. The hero is acting on his own conviction, and he is not interested in the dramatics; if he grits his teeth when he expects no one else to be watching, I have a hunch he may have proved his mettle.
Much to the annoyance of the follower, the philosopher will always ask “Why?” Observe the motive—do not mistake boasting for bravery.
—Reflection written in 8/2013
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