Summary
Seneca begins with a seemingly academic complaint about Latin lacking words for Greek philosophical concepts, but this leads to profound insights about reality and how we live. He explains Plato's six categories of existence, from abstract ideas to concrete objects, showing how everything we see and touch is constantly changing—including ourselves. The key revelation is that we're not the same person from day to day, yet we cling desperately to our bodies and possessions as if they were permanent. This understanding should free us from excessive attachment to temporary things and help us focus on what truly endures. Seneca then shifts to practical wisdom about aging and death, arguing that a life well-lived can extend our years, as Plato demonstrated by reaching 81 through careful living. But he also addresses when life might no longer be worth living—not from pain alone, but when our minds fail and we can no longer be ourselves. The letter concludes with Seneca's personal philosophy: he won't flee from old age if it preserves his mental faculties, but he won't cling to mere existence if his capacity for reason and meaningful life disappears. This isn't about giving up when things get hard, but about maintaining dignity and purpose throughout life's changes.
Coming Up in Chapter 59
After exploring the nature of existence and reality, Seneca turns to something more immediately practical—the difference between pleasure and joy, and why understanding this distinction matters for daily happiness.
Share it with friends
An excerpt from the original text.(~500 words)
L←etter 57. On the trials of travelMoral letters to Luciliusby Seneca, translated by Richard Mott GummereLetter 58. On beingLetter 59. On pleasure and joy→483033Moral letters to Lucilius — Letter 58. On beingRichard Mott GummereSeneca ​ LVIII. ON BEING 1. How scant of words our language is, nay, how poverty-stricken, I have not fully understood until to-day. We happened to be speaking of Plato, and a thousand subjects came up for discussion, which needed names and yet possessed none; and there were certain others which once possessed, but have since lost, their words because we were too nice about their use. But who can endure to be nice in the midst of poverty?[1] 2. There is an insect, called ​by the Greeks oestrus,[2] which drives cattle wild and scatters them all over their pasturing grounds; it used to be called asilus in our language, as you may believe on the authority of Vergil:— Near Silarus groves, and eke Alburnus’ shades Of green-clad oak-trees flits an insect, named Asilus by the Romans; in the Greek The word is rendered oestrus. With a rough And strident sound it buzzes and drives wild The terror-stricken herds throughout the woods.[3] 3. By which I infer that the word has gone out of use. And, not to keep you waiting too long, there were certain uncompounded words current, like cernere ferro inter se, as will be proved again by Vergil:— Great heroes, born in various lands, had come To settle matters mutually with the sword.[4] This “settling matters” we now express by decernere. The plain word has become obsolete. 4. The ancients used to say iusso, instead of iussero, in conditional clauses. You need not take my word, but you may turn again to Vergil:— The other soldiers shall conduct the fight With me, where I shall bid.[5] 5. It is not in my purpose to show, by this array of examples, how much time I have wasted on the study of language; I merely wish you to understand how many words, that were current in the works of Ennius and Accius, have become mouldy with age; while even in the case of Vergil, whose works are explored daily, some of his words have been filched away from us. 6. You will say, I suppose: “What is the purpose and meaning of this preamble?” I shall not keep ​you in the dark; I desire, if possible, to say the word essentia to you and obtain a favourable hearing. If I cannot do this, I shall risk it even though it put you out of humour. I have Cicero,[6] as authority for the use of this word, and I regard him as a powerful authority. If you desire testimony of a later date, I shall cite Fabianus,[7] careful of speech, cultivated, and so polished in style that he will suit even our nice tastes. For what can we do, my dear Lucilius? How otherwise can we find a word for that which the Greeks call οὐσία, something that is indispensable, something...
Master this chapter. Complete your experience
Purchase the complete book to access all chapters and support classic literature
As an Amazon Associate, we earn a small commission from qualifying purchases at no additional cost to you.
Available in paperback, hardcover, and e-book formats
Intelligence Amplifier™ Analysis
The Road of Impermanent Attachment
We suffer by clinging desperately to temporary things—including versions of ourselves—while denying the reality that everything constantly changes.
Why This Matters
Connect literature to life
This chapter teaches how to identify when you're clinging to temporary roles, relationships, or circumstances as if they define you permanently.
Practice This Today
This week, notice when you feel threatened by change and ask: 'What am I holding too tightly that was always meant to evolve?'
Now let's explore the literary elements.
Terms to Know
Plato's Categories of Existence
A philosophical system that divides everything into six levels, from abstract ideas at the top to concrete physical objects at the bottom. Seneca uses this to show how everything we can touch and see is constantly changing and temporary.
Modern Usage:
We still struggle with this today when we get too attached to material things or our physical appearance, forgetting that everything changes.
Stoic Detachment
The practice of not clinging desperately to things that are temporary or beyond our control. It doesn't mean not caring, but rather loving without possessiveness.
Modern Usage:
Like learning to enjoy your job without defining your whole identity by it, knowing it could change tomorrow.
Linguistic Poverty
Seneca's observation that Latin lacks words for certain Greek philosophical concepts. He uses this to explore how language shapes our ability to think about complex ideas.
Modern Usage:
We see this when trying to explain mental health concepts that didn't have names until recently, or when other languages have words for feelings English lacks.
Rational Death
The Stoic belief that choosing death can be reasonable when life no longer allows for dignity, purpose, or mental clarity. Not about escaping pain, but about maintaining human dignity.
Modern Usage:
Modern discussions about end-of-life care, living wills, and the right to die with dignity when quality of life is gone.
Temporal Existence
The recognition that everything physical, including our bodies, exists in constant flux and change. Nothing material is permanent or truly 'ours' to keep.
Modern Usage:
Like accepting that your body will age, your house will need repairs, and your relationships will evolve rather than fighting these natural changes.
Philosophical Correspondence
The practice of writing letters to explore deep questions about how to live. Seneca uses personal letters to work through practical philosophy with his friend Lucilius.
Modern Usage:
Similar to how we text or email friends about life problems, except Seneca was building a systematic approach to wisdom.
Characters in This Chapter
Seneca
Philosophical mentor and letter writer
He guides the discussion from abstract language problems to profound insights about impermanence and death. Shows how a wise person thinks through difficult questions about when life is worth living.
Modern Equivalent:
The thoughtful older colleague who helps you see the bigger picture when you're stressed about changes
Lucilius
Student and correspondence recipient
Though mostly silent in this letter, he represents someone seeking wisdom about how to live well. His presence shapes how Seneca explains complex ideas in practical terms.
Modern Equivalent:
The friend who asks the hard questions that make you think deeper about your choices
Plato
Philosophical authority and example
Seneca uses Plato's categories to explain reality and cites his longevity as proof that wisdom can extend life. Represents the ideal of living thoughtfully.
Modern Equivalent:
The expert whose research you cite when explaining why healthy habits matter
Vergil
Literary authority
Seneca quotes him to prove that certain Latin words have fallen out of use, supporting his argument about language poverty. Shows how even great writers face limitations.
Modern Equivalent:
The respected author you quote to back up your point in an argument
Key Quotes & Analysis
"How scant of words our language is, nay, how poverty-stricken, I have not fully understood until to-day."
Context: Opening the letter after struggling to discuss Plato's philosophy in Latin
This seemingly simple complaint about language becomes the gateway to exploring how we think about reality itself. Seneca shows that our limitations in expressing ideas can reveal deeper truths about existence.
In Today's Words:
I never realized how limited our vocabulary really is until I tried to explain something complex today.
"We are not the same persons this year as last; nor are we the same to-morrow as to-day."
Context: Explaining how everything, including ourselves, is in constant change
This captures the heart of Stoic teaching about impermanence. If we're constantly changing, why do we cling so desperately to our current circumstances or appearance? It's both liberating and challenging.
In Today's Words:
You're not the same person you were last year, or even yesterday - so stop trying to freeze yourself in place.
"I shall not flee from old age, if old age preserves me intact for the better part of myself."
Context: Discussing when life might no longer be worth living
Seneca defines what makes life valuable - not physical comfort or even health, but mental clarity and the ability to remain true to ourselves. This is practical wisdom about aging with dignity.
In Today's Words:
I won't run from getting older as long as I can still think clearly and be myself.
Thematic Threads
Identity
In This Chapter
Seneca explores how we're not the same person from day to day, yet we cling to fixed self-concepts
Development
Deepens earlier themes about who we really are beneath social roles
In Your Life:
You might resist career changes because you're attached to being 'the reliable one' even when that role no longer serves you.
Class
In This Chapter
Academic philosophical language initially masks practical wisdom about how ordinary people should live
Development
Continues pattern of translating elite concepts for practical application
In Your Life:
You might feel intimidated by 'philosophical' discussions when they actually contain simple truths about daily life.
Personal Growth
In This Chapter
Growth requires accepting that we must let go of previous versions of ourselves
Development
Builds on earlier letters about continuous self-improvement
In Your Life:
You might stay stuck in old patterns because changing would mean admitting your previous approach was wrong.
Aging
In This Chapter
Seneca discusses when life is worth living and when dignity might require letting go
Development
Introduced here as practical consideration rather than abstract fear
In Your Life:
You might avoid thinking about aging parents or your own future, missing chances to plan with dignity.
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
Seneca says we're not the same person from day to day, yet we cling to our bodies and possessions as if they were permanent. What examples does he give of how everything is constantly changing?
analysis • surface - 2
Why does Seneca think our attachment to temporary things causes us suffering? What's the connection between recognizing change and finding peace?
analysis • medium - 3
Where do you see people today struggling with changes they can't control - aging, job loss, kids growing up, health issues? How does clinging to 'how things used to be' make it worse?
application • medium - 4
Seneca distinguishes between fleeing from difficulty and maintaining dignity when life loses meaning. How would you apply this wisdom to modern situations like caring for aging parents or facing your own health challenges?
application • deep - 5
What does this chapter reveal about the human tendency to create our own suffering by fighting inevitable change? How might accepting impermanence actually make us stronger?
reflection • deep
Critical Thinking Exercise
Map Your Attachment Patterns
Make two columns: 'Things I'm Clinging To' and 'What I Fear Losing.' List your current attachments - your role at work, your appearance, being the family helper, your independence, your health. Then honestly write what you're afraid will happen if these change. This isn't about giving up caring; it's about seeing where your attachments might be creating unnecessary suffering.
Consider:
- •Notice which attachments feel most threatening to lose - these often reveal your deepest identity investments
- •Consider how your current attachments might be preventing you from adapting to inevitable changes
- •Think about people you admire who've navigated major life transitions gracefully - what did they hold onto versus let go?
Journaling Prompt
Write about a time when you resisted a major change in your life. Looking back, what were you really afraid of losing? How did the change actually turn out compared to your fears?
Coming Up Next...
Chapter 59: Real Joy vs Fake Pleasure
Moving forward, we'll examine to tell the difference between temporary pleasure and lasting joy, and understand flattery keeps us stuck in bad patterns. These insights bridge the gap between classic literature and modern experience.