Analysis of the Philosophy of Lucius Annaeus Seneca by Gabriel Connery

By Gabriel Connery

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210. De Benef'iciis, 1i, xvii1, 4. 211. De Providentia, iv, 12. 212. , 1i, 2. n 216 Such in summary are the divers descriptions of a virtuous man. n 21 7 (~ ego Only such a man can be said to ~ virtute nego beatam vitam Those are mistaken who claim the events of life are either good or evil. 218 It is the power of the soul to remain unconquerable; to stay aloof, as it were, "invicta vis animi,n 219 amid earthly surroundings; to endure for the sake of tantum ~atientiam, 213. 214. 215. 216. 217. 218.

229. 230. De Ad De De Vita Beata, ix, 4. Viam de Consolatione, v, 1. Constantia Sapientis, v, 4. Providentia, i, 5. 55 tulit gratiam," 231 ~ we can hardly assume that the "virtus mortua - rettulit gratiam" has reference to heaven or remuneration in the l ife hereafter for the good one has done here in mortal exist232 In view of his general attitude on the subject, ence. " Taking strong issue with the Epicureans who would have their summum bonum consist in well-satisfied appetites during a life interspersed with a good deal of otium, this champion of stoic rigidity severely criticizes their desire for pleasure.

Llb To prove our fidelity in the way of' righteousness, it often seems good to God to try us, and this, as Christian doctrine teaches, because He loves us. Seneca gives one Christian expla- nation for suffering in saying that God greatly loving the good (deus bonorum amantissimus), wishes them to become strong in ~irtue (illos optimos atque excellentissimos vult), sends the just many trials to exercise them (f'ortunam illis cum qua ~­ ceantur adsignat). 117 He seems to express this point in a ]_arallel manner: "Patrium deus habet adversus bonos viros animum 113.

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