The Wisdom of Hypatia: Ancient Spiritual Practices for a More Meaningful Life (26 page)

leaning on their elbows.

“I think I understand the criterion of altruism,” Markus remarks, “but you said there are three.”

“Correct,” Rusticus replies. “The second criterion of the Discipline of Impulse is to take account of worth and justice. We philosophers of the Porch may be perfectionists in regard to our own behavior, but we are realists in our expectations of others. We are well aware that non-Stoics might not reject the false and uncertain, that they are generally not indifferent to the indifferent, and that their impulses are undisciplined.

Nevertheless, they are part of Nature, and so we must accept them and chose actions

according to their relative worth or value. Say to this yourself:

Now it is in my power to allow no evil in my soul,

nor desire, nor perturbation,

but looking at things, I see what is their proper nature,

and I use each according to its worth.”178

“How do we evaluate the worth of things?” Marcus asks.

“There is a hierarchy of values: intrinsic value, value to other people, and value for a purpose. First, actions should be evaluated according to an intrinsic scale of worth.

Highest is their absolute worth, that is, their moral goodness or badness, or their con-the discipline of impulse 127

formity to human nature. Second is their support for the practice of virtue; for example reputation and wealth, while not worthy in themselves, make it easier for the sage to act virtuously. Things may be more or less worthy in this regard. Last are those things that are properly indifferent, but may promote more worthy things under appropriate

circumstance.”

For an example of absolute worth, consider health. A Stoic sage will be
indifferent
to illness but
prefer
health, because its their natural state. For an example of aiding virtuous action, consider wealth. Stoic philosopher are technically
indifferent
to wealth, since poverty or wealth does not affect their ability to make moral choices, but they
prefer
wealth over poverty, bus it gives them greater means to contribute to the public good. An online social network might be an example of something that is worthy under appropriate circumstances, such as organizing a just demonstration or a democratic revolution.

“Second,” Rusticus continues, “actions and things may be chosen according to

their
perceived worth
by others. That is, the sage may help people to achieve ends that they consider worthwhile, but that the sage knows are indifferent. This might seem to contradict Stoic values, but it is an act of benevolence, and accepts people as they are.

It is also a way of becoming more godlike, for it is what gods do. Remember:

You must be well disposed towards them.

And the gods too aid them in all ways, by dreams, by signs,

toward the attainment of their aims.”179

For example, the ideal Stoic sage is indifferent to imprisonment and torture, because they cannot breach the walls of the inner acropolis (although they prefer the opposites of freedom and no torture for their intrinsic worth). However, most people are not Stoics (that is a fact), and so the sage will prefer to work for other peoples’ freedom from torture and unjust imprisonment. To take a more pleasant example, many people value the internet for watching movies, playing games, and social networking. Although sages are indifferent to these values, they might work to broaden internet access because it makes people happier. This is a way of becoming more godlike because most people think the gods will help torture victims and the unjustly imprisoned (unless they have a higher purpose in mind).

Will they grant you greater bandwidth? I can’t say …

128 the discipline of impulse

Back to Rusticus. “Third, you should chose actions according to the worth of the

people involved. This is not simply moral worth; for example, you can treat people

according to their legal guilt or innocence. Further, you may employ people according to their abilities, characteristics, or fitness to certain purposes. This is another sense of worth: worthiness for a task.

It is impossible to create such people as you wish to have,

but it is proper to employ those in existence

for tasks for which they are fitted.180

“In this way too the philosopher imitates Providence or Deity, who allots roles ac-

cording to worthiness for the sake of the Whole.

“To sum up, action according to reason and the worth of things constitutes the

Stoic concept of justice, that is, giving each person what they are due. Therefore:

Reason that is right doesn’t differ from reason that is just.”181

At first blush it might seem that the Stoics are recommending that we “use” people in a cold and calculating fashion, ignoring their character, but their intent is not so sinister.

They are simply saying that we must consent to Destiny and accept that most people are not Stoics, but we must live and work with them anyway for the good of the whole. If you have plumbing problems, you should employ a reliable plumber. If you have legal matters to take care of, you should hire an honest lawyer (please! no jokes!). A Stoic sage who knows nothing of plumbing or the law will do you no good in these circumstances.

On a more public level, there may be followers of religions or advocates of political positions with which we have profound—even moral—disagreements. Nevertheless, it is

sometimes
worthwhile
to make common cause with them for the greater good. Often below our differences we can find a core of common concerns, goals towards which we can work together.

the discipline of impulse 129

Evaluating Worth
: Acting according to worth (just action) is a criterion for every action, and so philosophers of the Porch have to get used to evaluating possible actions quickly. The best way to acquire this skill is to apply it when there

is time for a more conscious evaluation of your choices; then it will become

habitual. It is especially valuable to apply this criterion to your long term or

regular choices, such as your career, leisure activities, etc. Evaluate each ac-

cording to their
intrinsic value
,
value to other people
, and
value for a purpose
. Does this evaluation incline you to act differently in the future? Record your conclusions in your journal.

Criterion III: Reservation

Marcus and Rusticus have strolled through the palace to a balcony on the other

side, which overlooks a terrace with a magnificent temple of Apollo and its adjoining library. After admiring it silently for a few minutes, Marcus asks, “What is the third criterion of the Discipline of Impulse? You said something about making exceptions for

Fate.”

“That is correct,” Rusticus replies. “We call it
reservation
. Never forget that only the ideal sage has infallible judgment and can act with certainty; as for the rest of us, who are fallible seekers of wisdom, remember what Seneca said:

We go where reason—and not the absolute truth—leads us.182

“Therefore we imperfect philosophers must act reasonably, according to probabil-

ity, taking advice as appropriate. That is, we must think carefully about the situation. If it is clear what to do, then do it, but if it is not clear, then seek help from someone else, keeping justice in mind and acting for the common welfare, which are the first two

criteria. This is the way to be contented. Remember:

Whoever follows reason in all things

is both tranquil and active at the same time,

and also cheerful and collected.183

“But what of reservation, the exception for Fate?” asks Marcus.

130 the discipline of impulse

“Although the sage has a firm intention to act for the good, circumstances may

prevent the intended outcome. The sage may will it, but Providence must will it as well, and a wise person yields to Providence. Therefore the sage’s intention is always
with
reservation
, accompanied by an (often implicit) added ‘exception,’ which says, ‘I intend to do X,
if nothing prevents me
.’ In effect it is equivalent to adding ‘God (or Providence) being willing.’ As a consequence the sage’s action is complete and perfect in each

moment, because the intention is to act in a certain way—with a moral purpose—not

to achieve an outcome.

You must set your life in order by accomplishing your actions one by one;

and if each of them achieves its completion, insofar as is possible,

then that is enough for you.

What is more, no one can prevent you from achieving its completion.”184

This may seem like an odd sort of fatalism or self-delusion, like tripping or fumbling something and then saying “I meant to do that!” But it is just the Discipline of Desire, which is fundamentally the recognition of what is in your power and what is not. What is in your power is to act in the present moment to achieve your moral purpose in the best way, as determined by your own thinking and the advice of trusted others. If you do this, then you have done all that you can do, and you should be content in that knowledge, remembering that the final outcome is out of your control. Your action is complete and successful in this moment, even if the later results were not what you hoped.

Rusticus continues. “Thus the sage concentrates on each moment as it comes and

takes satisfaction in it:

Take pleasure and comfort in one thing,

in passing from one social act to another social act,

thinking of God.185

“That is, the sage acts with the best intention, but desires that the divine will be done, which is the Discipline of Desire. Remember:

The sage desires what Destiny dictates.

“That is a very neat idea,” Marcus remarks, “but I don’t think it makes sense. You

can’t mean that I should desire what has already happened, because desire is directed the discipline of impulse 131

to the future. And how can I desire beforehand what is destined to happen when I

don’t know the future?” He gestures towards the temple below. “Even the oracles of

Apollo are obscure and subject to interpretation. This is a peculiar sort of desire!”

“You are correct,” Rusticus answers. “We cannot desire
specifically
what will happen, because we don’t know the future. What we can do is to desire
in general
that the divine will be done, that the gods have us in their care. It’s really a matter of attitude.

You can torment yourself with grief over the accidents of Fate and what might have

been, or you can serenely and optimistically assume that Providence has arranged

things for the best for the world, and perhaps for you. Then you can work to make it so, assisting the gods to achieve the best future as you understand it.”

“And how can I do that?” Marcus asks. “Consult the soothsayers?”

“Certainly, you can pray to the gods for guidance, and divination can help discern

the currents of universal Nature, but we Stoics rely most heavily on reason. Think it through, consult with advisors you trust, then act with reservation.”

“And if the action fails?”

“It cannot fail. If you have willed what is appropriate and acted on it, then you have been been successful, in spite of the outcome. In effect, if an action does not turn out as hoped, then you switch from the Discipline of Impulse to the Discipline of Desire, adjusting your desire to what is willed by Nature, that is, by consenting to Destiny.”

Marcus shakes his head. “I cannot accept this attitude of surrender, of resignation

and acquiescence in whatever occurs. This is not the courage of a Caesar!”

“It is not surrender, but rather an attitude of continual adaptation to circumstances with skill and whole-hearted devotion to right action. Consent to Destiny is not easy, but the practices of the Porch will give you the strength. As you know, Premeditating Misfortune may help you to prepare for what may go wrong, and so to meet it with

greater peace and preparation.”

For example, you may be working for the election of a political leader in support of the moral purpose of greater social justice (a
worthy
cause, in the sense of Criterion II). If in each moment you make the best choices that you can, following reason, then you have

done all that you can do. What happens if your candidate loses? The cause might have been chance, cheating on the other side, inadequate organization on your own, the will of the gods, or all of the above. Regardless, you have no choice but to accept what Destiny dictates and move on to your next action (Challenge the results? Work for election reform?

132 the discipline of impulse

Begin organizing for the next election?). In the Third Degree of Wisdom you will learn techniques that will help you to discern the direction of Providence.