Lucius Annaeus Seneca's Purpose Of Life

Lucius Annaeus Seneca was a roman philosopher that lived from 4 B.C. to 65 A.D., offered some of the most influentially inspiring writings that argue the very purpose of life and the inward reflection of oneself. Seneca was a confidant of the Roman Emperor Nero and towards the end of his life procured many letters and writings of his beliefs to mentees. He is considered a major influence on the Christian theology because of the comparison between the morality expressed in his philosophy and verses in the Christian bible; specifically those concerning money and wealth as a path to evil and the treatment of man to one another. His philosophy expanded the traditional views of stoicism; a Hellenistic ideology that addresses the ways in which one

should endure the hardships of life using virtue, as well. Seneca’s point of view that the search for knowledge and friendship is a necessity in life was transcribed in his writings “Letters from a Stoic” as a response to the questions of man that have withstood the hands of time. These questions inquire about the purpose of life and how we understand nature as it pertains to human existence. This paper will examine and assess some of these teachings offered by Seneca to Lucilius in the collection of documents““Letters from a Stoic” translated by: Robin Campbell” and how they relate to the modern day and age.
In his letters, Seneca addresses one of his former students Lucilius, and instructs him on the important questions that all philosophies consider about the nature of man and how to deal with difficult times and similar topics. In his teachings, Seneca concludes a number of rational solutions to those questions by dissecting them with applicable intuition and arrives at a simple solution; Happiness. Although many philosophies agree that the nature of any man is his pursuit happiness, Seneca’s perspective is not complete enough for the nature of wise men.(Letter III) In order to understand this more, one must be consistent on reading and gaining knowledgeable information. In Letter II, Seneca focuses some attention on the importance for Lucilius to be well-read. It can be assumed that he felt knowledge is universally important and that it can be passed on by written word. This is evident because in his numerous recorded teachings on how one should live their life he practiced the ability to write as well as read. This in part portrays what he believed, and he was counseling it to his pupil. This leads the reader to assume why Seneca’s position on matters was so high in the Roman Empire. However, pertaining to the importance of reading, Seneca felt that it is although it was a powerful tool and strength, it could be a hindrance. He exclaims, “you should be extending your stay among authors whose genius is unquestionable, deriving constant nourishment from them if you wish to gain anything from your reading that will find a lasting place in your mind.” This statement summarizes his analysis on the importance of not just reading, but reading educated and “genius” authors in order to learn lasting lessons. He implores the reader to be mindful of what is read, because not all information is useful and the dangers involved if the task is approached with zeal. Over 2015 years ago, an individual was contemplating the theory of corruption with misinformation. To this day, this is a major concern amongst people. The idea that not all authors are credible in their beliefs is still a very real issue in modern day mass media. The fact that some authors are published does not necessarily make them knowledgeable scholars in any regard. Furthermore, Seneca believes that the acquisition of knowledge is a part of exploring life’s possibilities by making new friends and acquaintances. This raises a rational answer to the previous question about the purpose of life.
The purpose of life is a daunting subject that has been examined, debated, and researched by every daring canvasser since the beginning of time, but Seneca is perhaps the first (philosopher) to examine it as an opportunity to begin a process of transformation.

Seneca references in Letter VI, the importance of intimacy as an opportunity for growth. This is to say the intimate friendships between individuals cultivate a stimulus of affection, thus alleviating the feeling of isolation or the need for self-content. However in letter IX, Seneca warns of the dangers of wrongful intentions of friends. He felt that the company you entertain will either strengthen you or hinder your virtue, i.e. character. I believe Seneca’s letter to Lucilius was a reminder to always be conscience of your character and not to jeopardize ones virtue for friendship. The people you consult with should be like you and you should look specifically for “individuals who will improve you.”(pg.43) He feels that the people are consistently selfish in their actions. In that, we as people should initiate a trade of information that promotes mutual benefits. I believe what he is intending to convey is that our ability to influence one another in an intimate relationship whether it be friend or spouse should polish one another. The value of information and knowledge increases as it is shared. He uses the example of being in the presence of people that can offer differing perspective and influence to a subject as one might already have a fixed opinion of. He suggests these interactions more preferable in comparison to entertaining friends that sit around and do nothing all day. Their contribution is limited and often times not thought provoking. This is a familiar fixed idea that most western civilizations recognize as two heads is always better than one and one hand washes the other. By networking in unity, the possibility for efficacy rises. The benefit of exchanging thoughts and ideas between

individuals is enlightenment and this notion is a purposeful venture in one’s life. Seneca was not too far from modern day teachings in terms of this philosophy. He also confessed that a teacher learns as they teach, just as the student has potential to teach as they learn. Seneca believes that the purpose of life was to better ourselves in some capacity. (pg.36)

As mentioned previously, Seneca’s letter IX argues the responsibilities of wise men are to feel his troubles but to overcome them. For him, Seneca addresses this figure of a wise man as a progressive state of man capable of self-content. His use of the term “wise man” can be assumed to mean the nature of man, or man in society and whose responsibilities are to acquire knowledge and one way to do that is by generating friendships. It is through friendships that people are able to teach a subject as well as learn a subject. Another example of this Seneca displays in his letters would be by way of rhetoric and literature; by this we are able to pass knowledge and information from one place to another across large distances including time. This leads the author to believe Seneca is arguing that the nature of man is to progress and pursue wisdom and to do so whilst existing within the parameters of divine authority. Seneca concludes in some letters the criterion and restrictions for a wise man. He suggests to Lucilius that wise men must acquire knowledge, i.e. become wiser men, by relaying self-content with the events and environment around them. They must not worry about what they do not possess or the possessions once had but then lost because of their self content. It is a virtue and should be exercised just as beginning new friendships. It is not easy to get along with everyone right away but as time proceeds the task becomes easier. He mentions that friendships for the sake of having them and reading scholarly authors are ways in which people can acquire wisdom and happiness. He warns about the nature of excessive ambition of these tools and how crippling it can be to pursue many relationships and many authors. This ambition can lead to exhaustion and an inability to retain the mass amounts of information for long periods of time.
As a member in modern society inclusive of higher education learning, I believe this subject of stoicism is still quite relevant to today’s modernity. It provides qualitative information pertinent to the high placement value on the ability for civilized peoples to network and cultivate relationships. Furthermore, the corrupted intentions behind some friendships that camouflages the ulterior motives such as to gain information or financial advantages. Consider for instance, the job market in any field of expertise, a new employee would have it in their best interest to seek out the help and assistance of an experienced employee to better understand how to perform that specific job. The same can be understood about performing simple tasks. The ability to do something well begins the knowledge of knowing how to do that specific thing. Basically, Seneca requires a wise man to understand and decipher what is to be expected of them; Seneca was successful in observing the mannerisms by which people learn new information.
In conclusion, Seneca’s ideology towards the dated stoic philosophy renders a rather remarkable relationship to modern day society’s unwritten requirements for success. These requirements are essential for college graduates and business executives. Essentially, any functioning organ in society that depends on human participation is subject to Seneca’s reference of wise men. Furthermore, modern day educational institutions have adopted the notion that philosophical practice is essential in order to master critical thought process as well as to transform. His letters go on to explain that the progression of our mental and physical aptitude is dependent upon our transformation. By this measure, it can be concluded that the status of an individual is determined by their job and wealth. However, on the other hand it is also consisted of the ability to gain and spread knowledge with friends in order to promote one simple notion; happiness. Seneca believes that humans will be the happiest when we are self-sufficient and self-complacent with what we have, but that reaching for more by way of learning, reading, and by cultivating friendships we can be transform and progress our current state. I argue in agreement with his belief that all who teach and seek to be taught are stoics and in that pursuit they will find happiness according to the findings in Seneca’s letters to Lucilius.