Disappointments can have dire consequences. I am referring to the victims of lies, deception or treason, to people who find themselves left behind when their rightful expectations crash. I pity those who prove unable to deal with disappointments and get back on their feet because their lives may be shortened. Seneca (4 BC-65 AD) provided excellent advice about how to deal with disappointments, but his insights are spread all over his writings. I regard the “Consolation to Polybius” as particularly relevant in this respect. Some experts question whether Seneca was its real author, but the matter has not been finally settled. Polybius, a friend of Seneca’s, was the personal secretary of Emperor Claudius (10-54 AD). His job was to handle all state correspondence in Rome and with the provinces. Seneca wrote to Polybius to console him about his brother’s death, and gave advice equally suitable for dealing with disappointments. Seneca recommended to Polybius to avoid lamentations and focus on his work, which was interesting, meaningful and very demanding. When we concentrate on productive tasks, Seneca explained, we automatically stop thinking about other subjects. Polybius was also reminded that his distress was normal and inevitable. Everybody experiences losses of friends and family members now and then. The same applies to disappointments: now and then, we all see our expectations crashed, unfulfilled, or destroyed. Seneca does not blame Polybius for blowing up the impact of his brother’s death out of proportion, but in the case of deep disappointments, we should first look for the cause within our beliefs and actions. Where the 50th Letter to Lucilius says that we should check the facts carefully before making major decisions, it prompts me to think of Theophrastus (370-288 BC). Nevertheless, I cannot ascertain if Seneca had gained this insight from reading Theophrastus, a thinker who had already observed that we can avoid disappointments if we check the facts before committing ourselves emotionally. The insights of Theophrastus mirror those of Aristotle (384-322 BC) in the “Eudemian Ethics” and “Nicomachean Ethics.” If we want to prevent disappointments, deception and betrayal, it is up to us to practise the virtue of justice, and assess people and events accurately. Disappointments can be substantially minimised if we judge people and circumstances correctly. In life, large numbers of disappointments are to be blamed on the victims, on their naive assessments of risks, on their outlandish expectations, or their underestimation of costs. However, Seneca didn’t consistently call for proportionality and reason. If he had followed Theophrastus’ advice, he might have lived longer. If he had assessed risks more accurately, he might have avoided disappointments carrying harsh, deadly consequences. I consider it abominable when Seneca adopts a pessimistic, defeatist tone which categorises disappointments as inevitable, and identifies resignation as the only possible response. This is the case of the 26th Letter to Lucilius, where Seneca makes an exhortation reminiscent of Epicurus (341-270 BC). The latter had told his disciples to prepare for death, meaning that they should keep in mind their limited lifespan, and not expect too much joy or pleasure. If we proceed according to this insight, we will likely shun disappointments, but we might also shun happiness. I regard such a piece of advice as potentially pernicious. Seneca’s best recommendations are those given to Polybius: stop complaining and focus on interesting work. Failing that, we can focus on interesting hobbies, persons, books, movies or any other activity that can capture our attention and steer us in the right direction. Here is the link to the original article: https://johnvespasian.com/seneca-on-how-to-deal-with-disappointments/