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Luckily (perhaps) for him, his doctrinal commitments include the belief that only this matters. The letter closes thus: vixi, Lucili carissime, quantum satis erat; mortem plenus expecto. Seneca. This article is an attempt to answer these questions by posing and answering a related question: how should they be read? Epistulae morales ad Lucilium sind eine Sammlung von 124 Briefen. Non est quod te gloria publicandi ingenii producat in medium, ut recitare istis velis aut disputare; quod facere te vellem, si haberes isti populo idoneam mercem: nemo est qui intellegere te possit. [31] Letter 2 relies heavily on the pun between loca (physical places) and loci (passages in literature), as Henderson 2004, 8, observes. When we read them, that is, we should continually ask why Seneca, as Lucilius' teacher and friend, writes what he does. Seneca is hopeful about Lucilius in Letters 2 and 16; in 31, he writes that Lucilius is starting to live up to his potential. There is much more to the issue of self-consistency and self-contradiction in the Letters than can be considered here; the dialectic is a central problem for the work. Meide die lumpige Kleidung, das struppige Haar, den verwilderten Bart, den ausgesprochenen Haß gegen alles Geld, das Nachtlager auf bloßer Erde und alle jene Irrwege, deie ein verdrehter Ehrgeiz einschlägt. Old age, for instance, is not an incidental topic in the Letters; if Stoicism is true, Nature must have provided for this final stage in life for a reason; and again, if Stoicism is true, the only acceptable reason is to achieve and practice virtue. From other letters we can add: old, but not as old as Seneca, versed in philosophy, but obviously not as well as Seneca, and so on. Stoicisme et pedagogie: De Zenon α Marc-Aurele; De Seneque a Montaigne et a J.-J. Read in English by John Van Stan Seneca the Younger’s letters to his friend, Lucilius Junior, appear to have been written with a broad audience in mind. You should neither pick at questions from all fields nor greedily attack them all at once: one arrives at the whole by covering each part in turn. But vindicare also means "to rescue from danger or harm" and "to free from blame"; and it is in this sense, I think, that Seneca most interestingly follows his own instruction. . . London. It is a separate question, I think, whether the details about Lucilius, even his existence, are historically true or merely invented by the author. Cambridge. 211 Usener). Seneque: ou, La conscience de l'Empire. What method to use at a given moment, for pupils at different stages in their training, is a matter of expertise and is subject to great situational variability. In den Briefen erteilt Seneca Ratschläge, wie Lucilius, von dem lange Zeit vermutet wurde, er wäre eine fiktive Gestalt, zu einem besseren Stoiker werden könnte. You have been taken far from the sight of healthy living by rapid prosperity, by your position as provincial procurator and all that one typically expects from that.". Then I will consider Letter 56, with a glance at the other "travel letters" from Seneca's trip to Campania (49-57), showing how they contribute to Seneca-the-author's ideas about teaching method. The crucial methodological assumption for my reading is not that the correspondence is entirely fictional but that it is entirely governed by Seneca's authorial control: not only are the individual letters intended for publication, but the story as a whole and all of its inferable details serve Seneca's ambitions in writing them. [51] Seneca often states this point explicitly (Letter 88 is the most important such text). Dices, ‚quomodo ista tam diversa pariter sunt?‘ Ita est, mi Lucili: cum videantur dissidere, coniuncta sunt. Cambridge, Mass., Harvard University Press; London, William Heinemann, Ltd. 1917-1925. Wherever precisely he is in Letter 56 (Baiae? Both schools denied any intrinsic value to material goods; the difference being that the Stoa endorsed pursuing them anyway, albeit with complete emotional detachment from them. Göttingen. [3] The Letters teach teaching by example; they are a literary case-study, an articulated, carefully drawn exemplum of Stoic and Senecan pedagogy. Berwick, Victoria. Much attention has been devoted to the theme of spiritual guidance in the Letters; it is indisputable that one of their chief concerns is to examine how we can help each other emerge from vice and move toward a good moral state. [21] This ground is covered in more detail in Schafer 2009, 71-74. Each and every one of these letters were composed during the Silver Age of ancient Latin Literature by a political figure and philosopher by the name of Seneca, and were written to Lucilius, a Roman Knight. Lucilius is usually mi Lucili; the carissime suggests that Seneca is worried he has alienated his friend. Penguin UK, Aug 26, 2004 - Philosophy - 256 pages. [50] He discovers something about himself, feels guilty, and in keeping with his own teachings he rips his soul out, reveals it to his friend. That element is present here, but Lucilius is also in a position to understand Seneca's particular vitia as well: rapida felicitas befell them both. In Seneca, ed. In 8.1-2, he defends his own retirement by stressing the edification future generations will receive from his work: posterorum negotium ago. This movement, from chatty, breezy letters to dense and serious ones, is noticed by all students of the Letters. The first twenty-nine Letters each end with a sententia for Lucilius to ponder. There is the student, and then there is the teacher. 2007: Inwood: Translated with commentary in Brad Inwood, Seneca: Selected Philosophical Letters (Clarendon Later Ancient Philosophers), Oxford University Press, 2007. There is more in the QNat. Wenn du die Website weiter nutzt, gehen wir von deinem Einverständnis aus. Leeman, A. D. 1953. 4 B.C.-65 A.D. 304. Cloth, 40s. The remainder of Letter 108 fulfills the promise illud tamen prius scribam. These things happen mutually, and people learn while teaching. Read this book using Google Play Books app on your PC, android, iOS devices. In other words, after we have read Seneca already. Or, seen in another light, the imputation of self-contradiction involves a rather implausible degree of uncharitability: even if we accept a historical Seneca as viciously hypocritical as you like, as the author of the Letters he displays a keen interest in self-consistency. And a charming text, or an infuriating one, if one finds Seneca's condescension to the lower classes distasteful. Seminudo is, for Seneca, the road not taken: he is wistful. To the extent the picture succeeds it succeeds because we, the intruding third-person readers, are moved by this harmony, by the compelling austerity of this image: the old man, the apparent failure, putting all that remains of his life and genius into vindicating his beliefs, and ultimately proving himself right to himself, not so much by his words as by the act of formulating and issuing his words.[54]. If possible, embed the point in a larger one. [4] That the Letters as a whole function as an exemplum is claimed in Nussbaum 1994, 340: "What we are given in the Letters is in fact, for us, one long rich exemplum, an open-ended and highly complex story of two concrete lives." Introduction - Philosophy as a Way of Life, Senecas Epistulae Morales as Dramatized Education, After Atheism: New Perspectives on God and Religion, Meditations, Celebrations and Solemn Occasions, Chapter 6 - The Right to Passage: Birth, Life, Death and Remembrance, Seneca's Moral Letters - A One Year Reading Plan, XCI - On the Lesson to be Drawn from the Burning of Lyons, XIV - On The Reasons For Withdrawing From The World, XL. ("But even if everything was discovered by the ancients, the following will always be new, namely how to use, understand, and arrange the things discovered by others. Heidelberg. Recede in te, then, is both a slogan for Senecan self-help and a prefiguration of Lucilius' retirement, which first comes up in its own right in Letter 17; in the former sense, the command is operative throughout the work, in the latter it is implemented by around Letter 68. The humanity and wit revealed in Seneca's interpretation of Stoicism is a moving and inspiring declaration of the dignity of the individual mind. Seneca's Stoicism proclaims that all of us are vicious and spiritually disordered, that setting our souls aright is our one mission, the only thing that really matters. Now that we have seen an overview of the Lucilius drama, it should be clear that it contains enough action to justify our attention. Sein Spruch lautet: Du wirst aufhören zu fürchten, wenn Du aufhörst zu hoffen. ↑ As Lucilius, in his letter, has come from far away. This point is clearly seen in Too 1994, 214-22, which argues that Seneca's failure in the Letters to enact his own teaching is part of a strategy of disempowering the Neronian state. Seneca also wrote a treatise on friendship, the lost work Quo modo amicitia continenda sit (Vottero 1998, 38-41). In this section, I will focus on three different texts, showing how this approach can enhance our understanding of them. [14] On a separate but related point, my reading of some passages of the Letters will rely on facts about Seneca's historical life and career. [50] On the examination of conscience, see Letter 62.1: quocumque constiti loco, ibi cogitationes meas tracto. He has already given Lucilius the instruction to simulate poverty: why may he not assign it to himself as well? Everything works, or at least can work, in harmony. Henderson, J. [38] What is it about Lucilius that makes him an unus aut alter... formandus instituendusque for Seneca? Seneca. He reads full-time, asking Seneca for clarifications on particular issues that trouble him. What unity do they form over and above the sum of their 124 extant parts? Moreover, on Seneca's reading of the history of philosophy, there is no distinction between research philosophers, philosophy teachers, and philosophical therapists (Letter 6.6): Zenonem Cleanthes non expressisset si tantummodo audisset: vitae eius interfuit, secreta perspexit. Statim expediam; illud tamen prius scribam, quemad-modum tibi ista cupiditas discendi, qua flagrare te video, digerenda sit, ne ipsa se inpediat. [17] Arist. But to clinch the point, to vindicate this procedure in the face of doubters, nothing works so well as to point out that Seneca just asserts, and repeatedly so, the lessons that it yields. The philosophical letter was already an established genre (of which Epicurus is the most important practitioner; letters purporting to be by Plato, Aristotle, and other figures also circulated in antiquity). Letter 61 softens the blow, mitigates the damage, accentuates the positive. A third thing: The teacher begins by nourishing the learner's pre-existing feeling of urgency. Brief der ``epistulae morales´´ an seinen fiktiven Freund Lucilius, um ihm klar zu machen, dass viel zu reisen nicht der Schlüssel zum Lösen von Problemen sei, sondern das befreite Leben an sich der Weg sei, gut leben On The Futility Of Half-Way Measures, XXIII. Seien wir vorsichtig! As mentioned earlier, the best support for my contention that to read the Letters dramatically is to read them aright lies in the convergence of the lessons one can glean thereby with the lessons that Seneca dispenses to Lucilius. He is trying, with Seneca's persistent exhortation, to put aside his duties and devote his retirement to philosophy. On The True Joy Which Comes From Philosophy, XXIX. 135-55 B.C.) Seneca judges that this particular case calls for obiurgatio rather than consolatio, and chastises his correspondent mercilessly. si potes, subduc te istis occupationibus; si minus, eripe. . . Oxford. Lucilius frequently asks Seneca about mutual friends; Letter 29, for instance, represents Lucilius as having asked about the condition of one Marcellinus. Inwood, B. Lucius Annaeus Seneca Epistulae morales ad Lucilium Briefe an Lucilius über Ethik Teil 1 Aus dem Lateinischen übersetzt von Heinz Gunermann, Franz Loretto und Rainer Rauthe Herausgegeben, kommentiert und mit einem Nachwort versehen von Marion Giebel Reclam. Then, a meditatio mortis. Wie es Üppigkeit ist, auf Leckerbissen gierig zu sein, so ist es Torheit, das Übliche und leicht Beschaffbare zu meiden. His endeavor (and his opportunity, as an adherent of a centuries-old corpus of doctrine) is to investigate the when and how of deliverance. Selected from the Epistulae Morales ad Lucilium, Seneca's Letters from a Stoic are a set of 'essays in disguise' from one of the most insightful philosophers of the Silver Age of Roman literature. After stopping this practice in Letter 30, in 33 Seneca rejects Lucilius' request to reinstate it, calling on him to progress to a higher philosophical level. But it is scarcely less mandatory that the course of education as a whole, as crafted by the flawed character Seneca, should exhibit imperfections. [42] Seneca regularly insists he is not a sapiens; reading Letter 7 together with 19 and applying the former to the latter suggests a stronger point: perhaps he could not be a sapiens and still help Lucilius. On her reading, the Letters depict the philosophical life and the central role of reason in organizing it; my reading, by contrast, will treat Seneca's role as teacher/friend of Lucilius as the basic issue around which the dramatization is constructed. Der bloße Name Philosophie mag er auch noch so bescheiden verwendet werden, hat schon etwas anstößiges: Wohin soll es also führen, wenn wir uns zur Aufgabe machen, uns ganz der üblichen Lebensweise des Volkes zu entziehen? At this point, one will be attracted to this approach to the extent that one thinks the lessons gained from it are interesting, or true, or that Seneca probably thought them to be true, or that they provoke fruitful contemplation and so make the Letters more thoughtful and engaging a production. [26] The Letters themselves reflect the latter to a far greater extent than the former; but they also show that Seneca's curriculum includes the former, knotty (nodosum) stuff. On the asymmetry of teacher and student, see Letter 7.8: cum his versare qui te meliorem facturi sunt, illos admitte quos tu potes facere meliores.
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