Seneca references a personified fortune throughout many of his letters, occasionally substituting this name for fate or providence. The idea of fortune is an inherent aspect of Stoicism’s rational and ordered universe. Stoics believed that everything that occurs in the world is governed by a divine and predetermined plan—namely, fate. Acceptance of this divine plan and resilience in the face of whatever hardship it brings are central aspects of Stoic philosophy. Although humans cannot control events, Seneca emphasizes that they do have agency in how they react to fate: “It is in no man’s power to have whatever he wants; but he has it in his power to not wish for what he hasn’t got, and cheerfully make the most of the things that do come his way” (227). Seneca’s depiction of fortune is therefore intimately connected to his arguments about Contentment and the Acceptance of Fate.
Seneca refers to the divine throughout his letters, here often translated as “God” or “Jupiter” but also known by the name “logos.” This being was the supreme providence of the Stoic universe, its role compared to that of a sculptor making a statue. By the “active” divine will, otherwise “passive” matter is moved into line with the divine’s plans.
While also a creator deity, the Stoic god is notably different than that of the Abrahamic religions. Stoicism equates God with the totality of the universe, identified often with nature and always immanent. Accordingly, one becomes closer to God not through prayer but through the study of reason. This is one reason why The Pursuit of Wisdom is so essential: Through understanding reason and the divine laws by which God creates the universe, the Stoic becomes closer to the ultimate rational force.
For the Stoics, the soul is the essence of an individual’s identity. It encompasses their capacity for rational thought and moral improvement and is a divine gift that marks humans out as different than animals. When describing the soul, Seneca says, “God is near you, is with you, is inside you […] there resides within us a divine spirit, which guards us and watches us in the evil and good we do” (86).
While the soul is fundamentally connected to a person, it cannot be impacted by external influences. Only through cultivating the key Stoic virtues of wisdom, courage, self-control, and justice can it be improved, and only through improving the soul can humans become good. Due to this, Seneca urges people to avoid wasting undue time on external improvement of bodily condition or social status and to focus their efforts on internal betterment instead.
Central to Stoic belief is the view that “virtue” is the only good. Virtue encompasses wisdom, courage, self-control, and justice; living with it involves acting with reason and adherence to natural laws. Seneca stresses the importance of pursuing virtue on a daily basis, which entails making ethical choices, exercising self-discipline, and maintaining a sense of inner tranquility and integrity even in the face of external pressures or temptations. Seneca emphasizes the importance of virtue to attaining true happiness and fulfillment, arguing that living in alignment with virtue leads to a life of meaning, purpose, and inner peace. One who has achieved virtue is referred to as the “wise man.”
The wise man is an abstract figure. They are the idealized embodiment of Stoic dictums: someone who has attained perfect wisdom, ethical integrity, and emotional tranquility, thereby achieving happiness. Across many letters, Seneca seeks to highlight what defines the Stoic wise man, especially when compared to the wise man of other philosophies, such as Epicureanism. As part of this, Seneca emphasizes that the ideal figure of Stoicism is better than the ideal figure of other philosophies to prove the advantages of Stoic philosophy.
Seneca’s wise man is characterized by the traditional Stoic virtues of wisdom, courage, justice, and self-discipline, combined with an acceptance of fate. However, Seneca also emphasizes the importance of human relationships. His wise man is involved in society and cares for and learns from his friends, though he could accept the loss of either. This more accessible ideal demonstrates Seneca’s broader focus on construing Stoicism as a practicable philosophy.
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By Seneca