SLRP: LV. On Vatia’s Villa

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Seneca,

Your letter touched on several topics, a couple of which I’ve been thinking on myself.  The first is the keen and sharp difference between leisure and idleness.  This moved smoothly into a discussion on how our surroundings do not determine our state of mind.  In fact, the state of mind we cultivate has primacy in importance.  We can find happiness in any place.

This issue is one which is on my heart these days.  Still in exile, doing many things which are instrumental to my exile, but which bring me no joy.  My heart is tired from it.

But, it is within my purview to look and find some happiness… even in exile.  I’m going to concentrate on that today.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 26 – Diogenes Ep. 30.

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XXX. To Hicetas, do well (p. 131)
This might be my favorite Epistle to date.  Ps-Diogenes is telling (not the story we know about being assaulted with a staff) his instruction next to the associate of Socrates, whom I think we can safely say is Antisthenes.

In it, Antisthenes installs Ps-Diogenes as a philosopher.  The giving of each item, and the explanation, coupled with the call-and-response style dialogue has a decidedly ritualistic feel.

I can imagine a group of Cynics, “Bring forth the one who would be a true human!”  And ritualistically applying the uniform of a philosopher, with a moral lesson and lecture to mark the occasion.

I think this show the nature of the Epistles well, pretty fast and loose on fact, but a teaching and persuasive method which is hard to argue with.

This is part of the Cynic Epistles Reading Plan.

SLRP: LIV. On Asthma And Death.

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Seneca,

I disagree, that there is not virtue for one expelled as one who goes willingly.  Even in expulsion, one has the ability to accept and assent.  To note what’s up to us, and what’s not.  Despite the fact that one’s light might be snuffed out rather than running out of wick, there is still the opportunity for virtue there.

Your letter provides much food for thought today.  Thanks.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 25 – Diogenes Ep. 29.

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XXIX. To Dionysius (p. 127)
There are a handful of useful things in this letter.  One, which parallels nicely with the reading from Seneca today, is that the “evil” Ps-Diogenes speaks of, is a malady of the soul, and it’s built by habit, and reinforced by lifestyle and close associates.

The second is that when our souls are in such a sad state, that a mere mild remedy is contraindicated.  No, we need a serious intervention.  So Ps-Diogenes is sending an unnamed task master to work over the poor Dionysius.

Next, Ps-Diogenes points out that the people with whom we’ve surrounded ourselves (IMO out of concern, but with improper premises) aid in the illness.  Whether it’s the wetnurses and grandparents offering another sweet morsel, the fact is that as philosophers what we’ve identified as conducive to our own soul-health is generally the opposite of the common understanding.

Lots of good stuff here, today.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: LIII. On The Faults Of The Spirit.

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Seneca,

The comparison of how an illness of the body commands all of our attention, that we set aside, business, pleasure, and all other things to remedy the problem; with that of the illnesses of the soul is well-taken.

However, it’s the case that the common man does not do this, nor even does a goodly portion of those who would call themselves philosophers.

Thank you for the letter, today.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Diogenes Ep. 28.

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XXVIII. untitled: “Diogenes the Dog to the so-called Greeks…” (p. 121)
I think is the longest letter to date which we’ve read.  Diogenes lays into the Greeks (if in name only).  He chastises them for everything from their diet, to their sex, to their drinking, to capital punishment.

This kind of polemic coupled with witty chreia are what I think of when I recall Diogenes.  This seems more firmly in the school than some of the other letters.

I’ve read that the Antisthenes => Diogenes lineage may be a latter Stoic fiction; an attempt to produce a Socratic lineage for Stoicism.  That’s certainly an interesting possibility, and if true, then we see it here even in this letter.

This is part of the Cynic Epistles Reading Plan.

SLRP: LII. On Choosing Our Teachers (Part 2: 8b – 15)

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Seneca,

“Why do you take pleasure in being praised by men whom you yourself cannot praise?”

It’s a good question.  The answer is that we must mistake praise for a good.  We seek it, we find it validating.  It supports what we do.  But, most of the time we don’t consider the source.

A careful application of praise from a good man is one thing, but we mistake a popular sort of praise which is base.  One has but to look at the internet, the never-ending stream of selfies, tweets, and updates.  Lots of people crying out for validation.

It’s a poor stand-in for the surety and confidence that comes from within.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 23 – Diogenes Ep. 23-27

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XXIII. To Lacydes, greetings (p. 117)
Ha!  I enjoyed both of Diogenes’ barbs.  One, that while Alexander may be King of the Macedonians, he is no king of Diogenes.  And two, that it is just as far to travel from A to B, as B to A, and therefore, since Alexander is not a King over Diogenes, since it is Alexander that desires the meeting, he can very well trundle himself to Athens for the meeting.

XXIV. To Alexander, greetings (p. 117)
Okay, so I did a little reading, and Hephaestion was the boyhood friend of Alexander.  Their friendship was maintained through adolescences and adulthood, even after Alexander became King.  It was reckoned like one of the great friendships of the sagas, that they were like “one soul in two bodies.”  The only evidence they may have been lovers is this one letter, which many historians discount.

Maybe, then, this is like Diogenes being beaten by Antisthenes’ club?  A test to see if he’s worthy of the teaching?  That’s speculation on my part.

XXV. To Hippon (p. 117)
The question here is about death and burial.  Diogenes main point is that worrying over virtue in life is enough of an occupation.

XXVI. To Crates (p. 119)
This made me chuckle.  The Cynic uniform is the mantle of Heracles!  Wear them proudly, defiantly.  By the by, hook a brother up with some beans?  Hahahaha!

XXVII. To Aniceres, greetings (p. 119)
Generally, the Spartans are well spoken of by the Cynics and Stoics.  Diogenes has a cautionary message here, that their external strength has set them up for moral decay.  There’s a poignant message for the west.

This is part of the Cynic Epistles Reading Plan.

SLRP: LII. On Choosing Our Teachers (Part 1: 1 – 8a)

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Seneca,

You have noted three classes of men:

  1. Those who achieved wisdom by themselves.
  2. Those who require a teacher to achieve wisdom, and want it.
  3. Those who can achieve wisdom but must be driven towards it by another.

All three of these, you say, Epicurus praises.  I vaguely recall there being three divisions in Buddhism of people who are in one of several states of progress, but it’s not really my wheelhouse, and I can’t recall them specifically.

The thing I take from this letter, is that it should be okay for us to need, ask for, and receive help in our learning and our progress.  Chance are *very* high that we’re not the first class of folks above.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.