Stoic Meditations

Nature bestows upon us all this immense advantage, that the light of virtue shines into the minds of all alike; even those who do not follow her, behold her.

Seneca makes an argument that we have a duty to help others based on the providential nature of the universe. But the universe does not have a providential nature. Fortunately, there is a way to rescue Seneca's conclusion.

If you were to call God Fate, you would not lie; for since fate is nothing more than a connected chain of causes, he is the first cause of all upon which all the rest depend.

Seneca, though he acknowledges that women are perfectly capable of virtue, characterizes Epicureans as "effeminate." And in today's passage he comes across as far more critical of Epicurus than he is usually regarded to be.

It is not a good thing to live, but to live well.

Whereby Seneca displays a bit too casual of an attitude toward slavery, a particular instance of a broader problem for Stoicism when it comes to social and political issues.

No day is appointed for repayment of a benefit, as there is for borrowed money; consequently he who has not yet repaid a benefit may do so hereafter: for tell me, pray, within what time a person is to be declared ungrateful?

Seneca explains why it makes no sense to pass laws to enforce virtuous behavior, such as some modern laws against marital infidelity.

Being always intent upon new objects of desire, we think, not of what we have, but of what we are striving to obtain. Those whose mind is fixed entirely upon what they hope to gain, regard with contempt all that is their own already.

They call the gods neglectful of us because we have not been given health which even our vices cannot destroy.