seneca’s rejection of useless work

i’m pretty surprised about this, but seneca is really my jam right now. letter LXXXVIII (88) is all about the distinction between useless pursuits of knowledge/skill and meaningful ones. if you can stomach the style of language, he really just shreds so many different lines of work into bits. it’s actually kind of comical when you really get into his flow. but mostly it feels refreshing.

his overarching point, and i think i’m learning that is a pillar of stoicism, is that unless your work is helping you or other people learn how to live better, you’re not doing important work. and better, in the stoic sense, means with more alignment between mind and body. there is a staunch rejection of consumerism and wealth accumulation. some quotes:

Pronouncing syllables, investigating words, memorizing plays, or making rules for the scansion of poetry, what is there in all this that rids one of fear, roots out desire, or bridles the passions?

The mathematician teaches me how to lay out the dimensions of my estates; but I should rather be taught how to lay out what is enough for a man to own.

“I am being driven from the farm which my father and grandfather owned!” Well? Who owned the land before your grandfather? Can you explain what people (I will not say what person) held it originally? You did not enter upon it as a master, but merely as a tenant. And whose tenant are you? If your claim is successful, you are tenant of the heir. The lawyers say that public property cannot be acquired privately by possession; what you hold and call your own is public property – indeed, it belongs to mankind at large.

some of those last lines sound identical to things i’ve learned from my new interactions with and readings of work by indigenous people. their words and seneca’s all make me throw into question (even more than i already had) ideas in the west about society, land, education, ownership, and more. if any of these aren’t helping us move towards being better people individually, better people as a collective, and better stewards of the land on which walk, then like wtf is the point?

anyway, this whole letter is worth the read, but here’s some of the chunks i like the most.

quotes:

“The scholar busies himself with investigations into language, and if it be his desire to go farther afield, he works on history, or, if he would extend his range to the farthest limits, on poetry. But which of these paves the way to virtue? Pronouncing syllables, investigating words, memorizing plays, or making rules for the scansion of poetry, what is there in all this that rids one of fear, roots out desire, or bridles the passions? The question is: do such men teach virtue, or not? If they do not teach it, then neither do they transmit it. If they do teach it, they are philosophers. Would you like to know how it happens that they have not taken the chair for the purpose of teaching virtue? See how unlike their subjects are; and yet their subjects would resemble each other if they taught the same thing…

Now I will transfer my attention to the musician. You, sir, are teaching me how the treble and the bass are in accord with one another, and how, though the strings produce different notes, the result is a harmony; rather bring my soul into harmony with itself, and let not my purposes be out of tune. You are showing me what the doleful keys are; show me rather how, in the midst of adversity, I may keep from uttering a doleful note. The mathematician teaches me how to lay out the dimensions of my estates; but I should rather be taught how to lay out what is enough for a man to own. He teaches me to count, and adapts my fingers to avarice; but I should prefer him to teach me that there is no point in such calculations, and that one is none the happier for tiring out the book-keepers with his possessions – or rather, how useless property is to any man who would find it the greatest misfortune if he should be required to reckon out, by his own wits, the amount of his holdings. What good is there for me in knowing how to parcel out a piece of land, if I know not how to share it with my brother? What good is there in working out to a nicety the dimensions of an acre, and in detecting the error if a piece has so much as escaped my measuring-rod, if I am embittered when an ill-tempered neighbour merely scrapes off a bit of my land? The mathematician teaches me how I may lose none of my boundaries; I, however, seek to learn how to lose them all with a light heart. "But,” comes the reply, “I am being driven from the farm which my father and grandfather owned!” Well? Who owned the land before your grandfather? Can you explain what people (I will not say what person) held it originally? You did not enter upon it as a master, but merely as a tenant. And whose tenant are you? If your claim is successful, you are tenant of the heir. The lawyers say that public property cannot be acquired privately by possession; what you hold and call your own is public property – indeed, it belongs to mankind at large. O what marvellous skill! You know how to measure the circle; you find the square of any shape which is set before you; you compute the distances between the stars; there is nothing which does not come within the scope of your calculations. But if you are a real master of your profession, measure me the mind of man! Tell me how great it is, or how puny! You know what a straight line is; but how does it benefit you if you do not know what is straight in this life of ours?“

writing: 11:38
spell-check, link-finding, & formatting: 8:59