Tag Archives: Seneca

ANOTHER MAN’S ELOQUENCE

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Another Man’s Eloquence

In the autumn of 54 a boy emperor praised a dead man, and the crowd smiled at the wrong moment. The sentences were Seneca’s. What happens to a philosopher who spends eight years as someone else’s voice?

Seneca, seen from behind by lamplight, dictating to a single scribe

The dictation, AD 65, as the essay imagines it. A generated image, not a record.

Tacitus says the old men in the Forum noticed something new that day: Nero was the first ruler of Rome to need another man’s eloquence. Five years later the same man wrote the letter that explained a mother’s murder to the Senate, and the city blamed the ghost, not the emperor. Three years after that, the charge that ended his career was that he had claimed the credit. And in the first year he owned his own mouth, he wrote the most famous opening in Roman philosophy: set yourself free for your own sake.

Why we’re pointing you there

Michael Cummins follows the voice through four dates, 54, 59, 62 and 65, and finds one word doing the work: aliena, “another’s,” the word Tacitus used for Nero’s borrowed speech and the word Seneca used, in his own letters, for everything a man does not own. The essay makes one guess about what the throne cost him, grades it, and prints the two hostile witnesses who say it cost him nothing. It ends with the one text Seneca dictated as unmistakably his own, on the night he died, and why we don’t have it.

Every speechwriter since is Seneca, and the letter after the crime still gets written.

Read the essay at Intellicurean →

Intellicurious points to the best of what we read and make. The full essay, with its sources and colophon, lives at intellicurean.com.

Preview: Philosophy Now Magazine April/May 2024

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Philosophy Now Magazine (April/May 2024) – The new issue features ‘Philosophy & Literature’ – Celebrate Immanuel Kant’s 300th Birthday….

How to Have a Good Life

Meena Danishmal asks if Seneca’s account of the good life is really practical.

According to the Oxford English Dictionary, the adjective ‘stoical’ means “resembling a Stoic in austerity, indifference, fortitude, repression of feeling and the like”. This gives us some idea of what it is like to be a Stoic. Indeed, the key teaching, arguably the fundamental point, of Stoicism, is that we should focus on controlling the things that are under our control, such as our thoughts, emotions, and actions, whilst accepting those things we cannot control, such as most things that are happening in the world. How did they get there?

To consider this question let’s look at the ideas of the Roman philosopher and statesman Lucius Annaeus Seneca the Younger (4 BCE-65 CE). As a top advisor to the paranoid and murderous Emperor Nero, he probably found Stoicism a particularly practical guide to life.

As a Stoic, Seneca believed the soul (Latin: anima or animus) to be a finer form of matter than the body; but matter it is. It was also described as a spark of the fire which had consumed the original matter. With such an understanding of the soul, where does the soul reside within the body? Stoics provided a rather simple answer: everywhere. The soul was considered to be a vital force that animates the whole body. The soul was also the source of reason, virtue, and moral character, which is what Stoic philosophy is built upon, as the rational soul guides individuals towards living in accordance with nature.

For us to understand this concept further, it’s vital to grasp the Stoic conception of reality. Stoics see the universe as interconnected and interwoven, and this unified cosmos as governed by rational principles. Within this holistic perspective, the soul is seen as part of the divine rational order of the universe. This understanding forms the basis of Stoic ethics, which emphasises the importance of cultivating reason and virtue in all aspects of life. This encouragement to align thoughts, actions, and desires with principles of reason, is a way for the soul to flourish.