Letters from a Stoic 75 - On the Diseases of the Soul

On the Diseases of the Soul

Two main ideas are addressed in this letter.

1. how to conduct philosophical discourse

2. three classes of prokoptons

Seneca briefly discusses that the purpose of discourse, which is to heal the soul.  It is not to prove how eloquent one can be.  While it doesn't hurt to be eloquent in philosophical discourse, eloquence is not the primary purpose.

Seneca hits on a very important point, one which is especially relevant in 2021 - speaking up; saying what is on your mind.

let us say what we feel, and feel what we say; let speech harmonize with life.  That man has fulfilled his promise who is the same person both when you see him and when you hear him.  We shall not fail to see what sort of man he is and how large a man he is, if only he is one and the same.

"Let speech harmonize with life."  I love that so much it's worth repeating.  How can we become better than we are if we can't enjoy the safety of open and free speech and honest dialogue?  I've just finished reading "The Fearless Organization" by Amy Edmondson in which she advocated for managers and leaders to provide a culture which supports candor.  Indeed, we all need to be temperate in our speech - we ought not to tell lies and actively deceive - and we should not use rhetoric to inflame the mob.  But we ought to practice courage and speak our minds and raise concerns and awareness of important issues.  Philosophy, which deals with matters of the soul, deserves the candid discourse which requires people to speak what they feel and feel what they speak.

The task is large and important and will require not only discourse, but practice and action.

You are required to cure a disease that is chronic and serious, – one which affects the general weal. You have as serious a business on hand as a physician has during a plague. Are you concerned about words? Rejoice this instant if you can cope with things. When shall you learn all that there is to learn? When shall you so plant in your mind that which you have learned, that it cannot escape? When shall you put it all into practice? For it is not sufficient merely to commit these things to memory, like other matters; they must be practically tested. He is not happy who only knows them, but he who does them.

There is a significant difference between a sage and a fool.  But there are varying degrees of fools, especially those who are making progress (prokopton).  Seneca distinguishes with three classes.

Class One - people who have

laid aside all passions and vices, who have learned what things are to be embraced; but their assurance is not yet tested. ... having escaped the diseases of the mind, but not yet the passions.

He notes the difference between disease and passion.

Disease represents

hardened and chronic vices, such as greed and ambition; they have enfolded the mind in too close a grip, and have begun to be permanent evils thereof. ... a persistent perversion of the judgment, so that things which are mildly desirable are thought to be highly desirable. Or ... too zealous in striving for things which are only mildly desirable or not desirable at all, or to value highly things which ought to be valued but slightly or valued not at all.

Passion, on the other hand, is 

objectionable impulses of the spirit, sudden and vehement; [which] have come so often, and so little attention has been paid to them, that they have caused a state of disease.

Class Two - people who have 

laid aside both the greatest ills of the mind and its passions, but yet are not in assured possession of immunity.

Class Three - people who are

beyond the reach of many of the vices and particularly of the great vices, but not beyond the reach of all. They have escaped avarice, for example, but still feel anger; they no longer are troubled by lust, but are still troubled by ambition; they no longer have desire, but they still have fear. And just because they fear, although they are strong enough to withstand certain things, there are certain things to which they yield; they scorn death, but are in terror of pain.

The task is urgent and while I read Seneca's letter, I am forced to admit I agree with his assessment.  We make progress, but we have no great sense of urgency.

We hasten towards virtue while hampered by vices. I am ashamed to say it; but we worship that which is honourable only in so far as we have time to spare.  But what a rich reward awaits us if only we break off the affairs which forestall us and the evils that cling to us with utter tenacity!  Then neither desire nor fear shall rout us. Undisturbed by fears, unspoiled by pleasures, we shall be afraid neither of death nor of the gods; we shall know that death is no evil and that the gods are not powers of evil.

I try to infuse philosophy into all my life, but it does feel like I only address it as I "have time to spare."  I seem to approach it on an 'as-needed' basis.  I hear of 'bad' news about my performance assessment and I go into a mental tailspin.  Then I delve into Stoic text and try to rouse myself out of the tailspin.  It would seem it would be better if I never went into that tailspin to begin with!  But I can't expect to be a sage after only practicing for a mere few years.  I suspect this work will take another 40 to 50 years and even then, I won't accomplish the task before I die.

Will I ever reach Seneca's description of the ideal outcome?  I'll try.

There await us, if ever we escape from these low dregs to that sublime and lofty height, peace of mind and, when all error has been driven out, perfect liberty. You ask what this freedom is? It means not fearing either men or gods; it means not craving wickedness or excess; it means possessing supreme power over oneself And it is a priceless good to be master of oneself.

Notes and What I Learned From Reading "How to Think Like a Roman Emperor" PART 1

Get the book: How to Think Like a Roman Emperor by Donald Robertson

Speech

• It should be "simple and modest" p. 69
• It requires conciseness and objectivity p. 69
• practice by "deliberately describing events more objectively and in less emotional terms" p. 73
• "learn to take greater ownership of or responsibility for the catastrophic value judgements that distress us" ... use down-to-earth language ... decatastrophize things p. 73
• It's not the end for the world ...
• Will this matter in a few hours, days, weeks, months, or years?
• Now that you're viewing this as not a catastrophe, what virtues can you use to deal with the situation?  What are some realistic ways to bear and deal with it?
• Write letters to yourself using this simple language and write about positive opportunities to exercise strength of character p. 76

Cognitive Distancing p.78

• Write down thoughts concisely when they occur; view them on paper/notebook/whiteboard ... if on a whiteboard, stand on the other side of the room to read/view them
• Simply recognize your thoughts ... "I notice I am thinking ...."
• Do the same as above, but refer to the thoughts in the 3rd person
• Evaluate the pros and cons of the thoughts in a detached manner
• Tally the times you've had such thoughts

Interesting tid-bit: "Marcus kept a statuette of Rusticus in his personal shrine and offered sacrifices in his memory" p. 86

What Rusticus Taught Marcus p. 87

• not to be pretentious
• dress like a normal citizen
• to be a careful and patient student of philosophy
• to read attentively instead of skimming
• not to be swayed too easily by speakers who have a silver tongue
• side note from Epictetus: show the fruits of philosophy in character and action

"Indeed, those who assume that they have the fewest flaws are often the ones most deeply flawed in the eyes of others." p. 89

Get a Mentor

• find a suitable mentor in whose wisdom and experience you can genuinely trust p. 90
• make the effort to acquire an older friend: one known for honesty & plain speaking, who has master the same passions that you need help with, someone who can properly identify your vices and tell your frankly where you're going astray
• listen patiently to your mentor and take criticisms without irritation

Tact

• "If the real goal for Stoics is wisdom, then sometimes just blurting out the truth isn't enough.  We have to put more effort into communicating with others effectively." p. 92.  On the same page, Robertson mentions Marcus' "impressive ability to resolve conflicts between his friends ... ability to unite all his friends together in harmony ... patient diplomacy and sensitive use of language ... always be tactful and honest."
• "Stoics like Marcus placed a lot more value on manners and civility than the Cynics did.  The Stoics realized that to communicate wisely, we must phrase things appropriately.  Indeed, according to Epictetus, the most striking characteristic of Socrates was that he never became irritated during an argument.  He was always polite and refrained from speaking harshly even when others insulted him.  He patiently endured much abuse and yet was able to put an end to most quarrels in a calm and rational manner." p. 93
• Regarding tact in response to criticisms of us, "we should give everyone we meet permission to tell us what our faults are ... and resolve not to be angry with any of them." p. 93 ... we ought to welcome criticism and "turn it to our advantage by making all [people] into our teachers ... and show gratitude ... to those who rebuke us." p. 94  However, we should be wise in discerning good advice (criticism) from bad ... we need to be "scrupulously honest with [our] mentor"

Transparency

• our soul should be "naked and simple"
• we should "never crave anything in life that requires walls or curtains" p. 95

Your Values / Modeling

• If you don't have a mentor or can't find one, you can use Marcus' example from his Book 1 and write about the values you admire in others ... "write down the virtues exhibited by someone you respect" p. 99 ... this stems from the advice given to Zeno to "take on the color of dead men"
• Write these values down; think about them often, revise the list, process them again ... visualize these characteristics and traits and you will begin to live them ... this is how you "dye your soul"
• Another idea is to write down the virtues of a hypothetical sage

Stoic Mindfulness / Prosoche / Daily Routine for Implementing Values

• after getting feedback from a mentor or after identifying your values, you need to install a personal feedback system of introspection and improvement ... "continually to be self-aware, as if a wise mentor or teacher is observing you.  We call this Stoic mindfulness."  The old Stoics called it prosoche.
• Morning and evening meditation provide planning opportunities for the day ahead as well as retrospectives for the day that has passed
• For the morning, ask yourself two questions:
1. What would the consequences be if you acted as a slave to your passions?
2. How would your day differ if you acted more rationally, exhibiting wisdom and self-discipline? p. 105
• For the evening, use guidance from "The Golden Verses"
• Allow not sleep to close your wearied eyes.
• Until you have reckoned up each daytime deed:
• "Where did I go wrong?  What did I do?  And what duty's left undone?
• From first to last review your acts and then
• Reprove yourself for wretched acts, but rejoice in those done well
• Sticking to this routine, you will begin to be more mindful during the day

More on Values

• Consistent reflection on your values helps you find clear direction in your life
• Additional questions might make your values even clearer:
• What's ultimately the most important thing in life to you?
• What do you really want your life to stand for or represent?
• What do you want to be remembered for after you're dead?
• What sort of person do you most want to be in life?
• What sort of character do you want to have?
• What would you want written on your tombstone? p. 108
• Writing out lists; side-by-side columns
1. The things you most desire for yourself in life
2. The qualities you find most praiseworthy and admirable in other people
• Contemplate "what would happen if you were to make virtue your number one priority in life?" p. 109