📖 Seneca’s Of Anger (de ira)

• Delay response

• Check the first signs of anger and address the first symptoms

• Consider how trivial it is

• Learn from positive examples of other people

• Reflect daily

• Choose healing over avenge

• Find excuses for other people

• Avoid things that offend you, excessive labor beyond your strength, over commitment, provocative people

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  📖 Seneca’s Of Providence (de providentia) (天意）

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  📖 Marcus Aurelius’ Meditations

I. The Nature and Characteristics of Anger

• Definition as "Short Madness": Anger is described as "above all others hideous and wild," characterized by "an utterly inhuman lust for arms, blood and tortures, careless of itself provided it hurts another, rushing upon the very point of the sword, and greedy for revenge even when it drags the avenger to ruin with itself." Consequently, "Some of the wisest of men have in consequence of this called anger a short madness."

• Physical Manifestations: Seneca details the distinct physical symptoms of angry individuals, comparing them to madmen: "their eyes blaze and sparkle, their whole face is a deep red...their lips quiver, their teeth are set, their hair bristles and stands on end, their breath is laboured and hissing, their joints crack...they groan, bellow, and burst into scarcely intelligible talk." He notes similar pre-mischief signs in animals, highlighting anger's primal and overt nature.

• Destructive Consequences: Anger is deemed the most costly "plague" to the human race, leading to "slaughterings and poisonings, accusations and counter-accusations, sacking of cities, ruin of whole peoples." It has devastated cities and nations, bringing about the downfall of princes and the butchering of entire populations.

• Not a Human Monopoly (But its Form is): While wild beasts exhibit "impulses, fury, cruelty, combativeness," Seneca argues they do not experience anger in the human sense. Anger, being "the foe of reason," cannot dwell where reason does not. Animal reactions are described as "semblances of these feelings," quickly dropping them and adopting the converse.

• Forms of Irascibility: Seneca distinguishes between anger and irascibility (a propensity to anger), acknowledging various forms of the latter, such as "bitter and harsh," "peevish, frantic, clamorous, surly and fierce," and even "sulkiness," a "refined form of irascibility." These variations highlight the multifaceted nature of this "multiform evil."

• Voluntary Defect: Crucially, Seneca argues that anger is a "voluntary defect of the mind" and does not arise "without the approval of mind." This distinguishes it from involuntary physical reactions and implies that it can be controlled by reason. The initial "thrill of the mind at the thought of wrongdoing" is not anger itself, but a "rudiment" that may grow into passion if the mind consents.

II. Anger's Opposition to Nature and Reason

• Man's Nature vs. Anger: "Mankind is born for mutual assistance, anger for mutual ruin: the former loves society, the latter estrangement. The one loves to do good, the other to do harm." Anger's desire to punish is "least of all according to his nature."

• Reason vs. Passion: Reason is presented as the primary tool for correction and governance, not anger. Seneca uses the analogy of a physician who heals with discretion, not harm, and a ruler who corrects with "words, and even with gentle ones," resorting to punishment only as a last resort for public good, not out of pleasure or rage.

• Inability to be Controlled Once Aroused: Seneca stresses that it is "easier to banish dangerous passions than to rule them." Once anger takes hold, "Reason herself, who holds the reins, is only strong while she remains apart from the passions." When mixed with passion, reason becomes unable to restrain it. The best course is to "reject straightway the first incentives to anger, to resist its very beginnings."

• Anger as a Weakness, Not Strength: Refuting Aristotle's view that anger can be a "spur of virtue" or a useful "soldier" to reason, Seneca argues that "a virtue, being self-sufficient, never needs the assistance of a vice." If anger listens to reason, it's no longer anger; if it doesn't, it's useless. He concludes: "either anger is not anger, or it is useless." He views anger as a "blind and fierce impulse," an "untrustworthy and fleeting truce between the passions" if it appears to be controlled by other emotions.

• Virtues and Vices are Incompatible: Seneca firmly states that reason should never "call to its aid blind and fierce impulses," as virtues should not be placed "under the patronage of vices." A moderate passion is "nothing but a moderate evil."

III. Refutation of Anger's Supposed Utility

• Not Useful in Warfare: While some claim anger is necessary for courage in war, Seneca contends that rational, controlled attacks are more effective. He cites examples like the Cimbri and Teutones, whose "anger stood in the place of courage" and led to their destruction, and Fabius Maximus, who saved the Roman state by delaying and employing strategy, "conquered his anger before he conquered Hannibal."

• Filial Piety without Anger: A good man will avenge or protect his family "not because I am grieved, but because it is my duty." Anger on behalf of friends shows "a weak mind," not a loving one.

• Not a Noble Trait: Seneca rejects the idea that anger contributes to magnanimity, stating it produces "vain glory." True greatness of mind is "unshaken, sound throughout, firm and uniform to its very foundation; such as cannot exist in evil dispositions." He compares angry displays to the "monstrosity" of Gaius Caesar challenging Jove, not true greatness.

• Does Not Avoid Contempt: While anger may inspire fear, Seneca argues that "terror always works back to him who inspired it." Fear is a trait of despicable things (like venomous vermin), not desirable ones. Being feared also leads to fearing others: "'He must fear many, whom so many fear.' Thus has nature ordained, that whatever becomes great by causing fear to others is not free from fear itself."

• Not Inevitable: Seneca refutes the argument that anger is an ineradicable part of human nature. He cites numerous examples of self-control and human endurance, asserting that "The mind can carry out whatever orders it gives itself."

IV. Remedies for Anger

• Prevention (Education and Lifestyle):Early Education: "Education ought to be carried on with the greatest and most salutary assiduity: for it is easy to mould minds while they are still tender." This includes fostering independence, encouraging fair play, avoiding excessive indulgence ("nothing makes children more prone to anger than a soft and fond bringing-up"), and exposing them to truth and reverence rather than flattery.

• Avoiding Triggers: People with "hot minds" (prone to anger) should avoid wine and overeating, and engage in exercise to abate heat. Conversely, those prone to "cowardice, moroseness, despair, and suspiciousness" need softening.

• Choosing Companions Wisely: "We should live with the quietest and easiest-tempered persons, not with anxious or with sullen ones." Associating with calm individuals helps one avoid occasions for anger and allows habits of peace to develop.

• Avoiding Overcommitment: Taking on too many or too difficult tasks can lead to frustration and anger. "Let our undertakings, therefore, be neither petty nor yet presumptuous and reckless."

• Mindful Living: Avoid law courts and other aggravating environments. Maintain a balanced diet to avoid irritability.

• Self-Awareness: Understand one's own "weak point" or specific triggers for anger, such as sensitivity to insults or perceived disrespect.

• Avoiding Inquisitiveness: "He who seeks to know what is said about him, who digs up spiteful tales even if they were told in secret, is himself the destroyer of his own peace of mind."

• Cure/Management (When Anger Arises):Delay (The Greatest Remedy): "The greatest remedy for anger is delay." Allowing time for reflection causes anger's "first glow to subside" and the "cloud which darkens the mind" to disperse. Plato's example of delaying punishment when angry is highlighted.

• Suppressing Symptoms: If anger cannot be immediately conquered, one should "conceal its symptoms, and as far as possible keep it secret and hidden." This outward control can influence inward feelings. Socrates is cited as an example.

• Considering the Source/Intention: Do not take offense lightly. Consider if the injury was intentional, accidental, or due to ignorance, compulsion, or a desire for self-benefit. "What does it matter by what malady he became so: the plea of ignorance holds equally good in every case."

• Universal Fallibility: Remind oneself that "no one of us is faultless." Recognizing one's own vices makes one "more gentle one to another: we are bad men, living among bad men: there is only one thing which can afford us peace, and that is to agree to forgive one another."

• Forgiveness and Magnanimity: It is "better to heal an injury than to avenge it." True magnanimity means not feeling the blows of injury. The example of Cato the Younger's dignified response to being spat upon is provided.

• Disdaining Trifles: Much anger arises from "trifling, futile matters" like disarranged couches or a servant's clumsiness. A hardened mind will not be moved by such "slightest and most contemptible trifles."

• Perspective on Wealth and Status: Many arguments stem from "money" or "distinguished place at table." Seneca argues these are "low and sordid" matters, unworthy of a magnanimous mind.

• Recognizing the Shortness of Life: "Why should we, as though we were born to live forever, waste our tiny span of life in declaring anger against any one?" Death equalizes all, rendering petty quarrels meaningless. "Let us rather pass the little remnant of our lives in peace and quiet: may no one loathe us when we lie dead."

• Using Examples of Restraint: Seneca provides numerous historical anecdotes of kings and figures (Antigonus, Philip, Augustus Caesar) who displayed remarkable self-control in the face of provocation, contrasting them with those whose unchecked anger led to atrocities (Cambyses, Cyrus, Alexander the Great, Gaius Caesar). These served both as warnings and inspirations.

• Self-Examination: Seneca endorses the daily practice of Sextius: "What bad habit of yours have you cured to-day? what vice have you checked? in what respect are you better?" This self-accountability fosters moderation and tranquility.

V. The Ideal Mindset

• Tranquility and Serenity: The ideal mind is "lofty," "always placid and dwelling in a serene atmosphere," free from disturbance.

• Self-Sufficiency of Reason: Reason alone is sufficient to guide and manage affairs; it needs no assistance from anger.

• Compassion and Improvement: The wise man views sinners not as enemies but as "patients" to be healed. His aim is to correct and improve, not to punish out of hatred. He "will go abroad every day in the following frame of mind:—'Many men will meet me who are drunkards, lustful, ungrateful, greedy, and excited by the frenzy of ambition.' He will view all these as benignly as a physician does his patients."

• Acceptance of Human Flaws: The wise person understands that "no one is born wise, but becomes so," and that "we all are bad." This understanding leads to patience and forgiveness.

• Peace as the Highest Good: Escaping anger is a "great blessing," leading to "the unbroken calm of a happy life." The true goal is "humanity," to "not be a terror or a danger to anyone."