Summary
Seneca opens with a striking paradox: 'I was shipwrecked before I got aboard,' meaning he chose to travel with almost nothing, like a shipwreck survivor would. He and his friend Maximus spend two days traveling with minimal possessions—one cart, few slaves, sleeping on the ground with simple rugs, eating figs and bread. Yet Seneca admits he still feels embarrassed when other travelers see his humble setup, revealing that his commitment to simple living isn't yet complete. He contrasts this with Marcus Cato, who rode a donkey carrying his own baggage and felt no shame. The letter then shifts to philosophical arguments about what constitutes true good versus mere advantage. Seneca argues that real goods—like virtue—make people better, while external things like wealth don't improve character and often corrupt it. He uses various logical proofs to show that riches aren't truly good because they can be possessed by evil people, they create arrogance rather than genuine greatness, and they tempt people toward wrongdoing. The chapter reveals how even a philosopher struggles with social conditioning while working toward authentic values. Seneca's honesty about his own embarrassment makes the lesson more relatable—we all feel pressure to appear successful by conventional standards, even when we know better.
Coming Up in Chapter 88
Next, Seneca tackles education itself, questioning whether traditional liberal studies actually make us better people or just more impressive at dinner parties. He's about to challenge everything we think we know about the value of formal learning.
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An excerpt from the original text.(~500 words)
L←etter 86. On Scipio's villaMoral letters to Luciliusby Seneca, translated by Richard Mott GummereLetter 87. Some arguments in favour of the simple lifeLetter 88. On liberal and vocational studies→483386Moral letters to Lucilius — Letter 87. Some arguments in favour of the simple lifeRichard Mott GummereSeneca ​ LXXXVII. SOME ARGUMENTS IN OF THE SIMPLE LIFE 1. “I was shipwrecked before I got aboard.”[1] I shall not add how that happened, lest you may reckon this also as another of the Stoic paradoxes;[2] and yet I shall, whenever you are willing to listen, nay, even though you be unwilling, prove to you that these words are by no means untrue, nor so surprising as one at first sight would think. Meantime, the journey showed me this: how much we possess that is superfluous; and how easily we can make up our minds to do away with things whose ​loss, whenever it is necessary to part with them, we do not feel. 2. My friend Maximus and I have been spending a most happy period of two days, taking with us very few slaves—one carriage-load—and no paraphernalia except what we wore on our persons. The mattress lies on the ground, and I upon the mattress. There are two rugs—one to spread beneath us and one to cover us. 3. Nothing could have been subtracted from our luncheon; it took not more than an hour to prepare, and we were nowhere without dried figs, never without writing tablets.[3] If I have bread, I use figs as a relish; if not, I regard figs as a substitute for bread. Hence they bring me a New Year feast every day,[4] and I make the New Year happy and prosperous by good thoughts and greatness of soul; for the soul is never greater than when it has laid aside all extraneous things, and has secured peace for itself by fearing nothing, and riches by craving no riches. 4. The vehicle in which I have taken my seat is a farmer’s cart. Only by walking do the mules show that they are alive. The driver is barefoot, and not because it is summer either. I can scarcely force myself to wish that others shall think this cart mine. My false embarrassment about the truth still holds out, you see; and whenever we meet a more sumptuous party I blush in spite of myself—proof that this conduct which I approve and applaud has not yet gained a firm and steadfast dwelling-place within me. He who blushes at riding in a rattle-trap will boast when he rides in style. 5. So my progress is still insufficient. I have not yet the courage openly to acknowledge my thriftiness. Even yet I am bothered by what other travellers think of me. But instead of this, I should really ​have uttered an opinion counter to that in which mankind believe, saying, “You are mad, you are misled, your admiration devotes itself to superfluous things! You estimate no man at his real worth. When property is concerned, you...
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Intelligence Amplifier™ Analysis
The Road of Half-Measures
Living between old and new values creates maximum discomfort with minimum authentic progress.
Why This Matters
Connect literature to life
This chapter teaches how to distinguish between what we truly believe and what we think we should display to others.
Practice This Today
This week, notice when you feel embarrassed about choices that align with your actual values—that's the signal you're growing beyond old conditioning.
Now let's explore the literary elements.
Terms to Know
Stoic paradox
A statement that sounds contradictory or impossible but contains deeper truth. Stoic philosophers used these to challenge conventional thinking and reveal wisdom through seemingly absurd claims.
Modern Usage:
Like saying 'less is more' or 'the more you know, the more you realize you don't know' - statements that sound backwards but make perfect sense once you think about them.
Simple living
Deliberately choosing to live with fewer possessions and luxuries, not from poverty but from philosophical conviction. The idea is that external things distract from what truly matters.
Modern Usage:
Today's minimalism movement, tiny house living, or choosing to downsize possessions to focus on experiences and relationships rather than stuff.
Social conditioning
The unconscious pressure we feel to conform to society's expectations about success, appearance, and status. Even when we know better intellectually, we still feel embarrassed by others' judgments.
Modern Usage:
Feeling ashamed of your older car in the office parking lot, or being embarrassed about your small apartment when successful friends visit.
True good vs. advantage
Seneca distinguishes between things that actually make you a better person (true goods like virtue) and things that might be useful but don't improve your character (advantages like money or health).
Modern Usage:
The difference between getting promoted because you're genuinely skilled versus getting ahead through connections - one builds real worth, the other just gives temporary benefit.
Virtue
In Stoic philosophy, the only true good - qualities like wisdom, justice, courage, and self-discipline that make someone genuinely excellent as a human being, regardless of external circumstances.
Modern Usage:
Character traits we respect even in poor people - integrity, kindness, resilience - the stuff that makes someone truly admirable beyond their bank account.
External goods
Things outside our direct control like wealth, reputation, health, or possessions. Stoics argued these aren't truly good or bad because they don't determine our character or happiness.
Modern Usage:
All the stuff we chase thinking it will make us happy - money, likes on social media, designer clothes - things that feel important but don't actually change who we are inside.
Characters in This Chapter
Seneca
Narrator and philosophical guide
Admits his own struggles with living simply, feeling embarrassed when other travelers see his humble setup. His honesty about not being perfect makes his teachings more credible and relatable.
Modern Equivalent:
The self-help author who admits they still struggle with their own advice
Maximus
Travel companion
Joins Seneca on the simple journey, sharing the experience of traveling with minimal possessions. Represents a philosophical friend who supports your growth rather than judging your choices.
Modern Equivalent:
The friend who's cool with splitting a cheap pizza instead of needing to go somewhere expensive
Marcus Cato
Philosophical role model
Held as an example of someone who truly embodied simple living without shame, riding a donkey and carrying his own baggage while serving as a Roman official. Shows what complete commitment to values looks like.
Modern Equivalent:
The successful person who still drives their old car and shops at thrift stores without caring what anyone thinks
Lucilius
Letter recipient
The friend Seneca writes to, representing someone learning philosophy. Though not active in this chapter's events, he's the audience for these teachings about simple living and true values.
Modern Equivalent:
The friend you text your life realizations to at midnight
Key Quotes & Analysis
"I was shipwrecked before I got aboard."
Context: Opening the letter to explain why he chose to travel with almost nothing
This paradox means he deliberately chose to live like a shipwreck survivor - with minimal possessions. It challenges the assumption that we need lots of stuff to be comfortable or happy.
In Today's Words:
I decided to travel light before I even left the house.
"How much we possess that is superfluous; and how easily we can make up our minds to do away with things whose loss we do not feel."
Context: Reflecting on what he learned from traveling simply
Reveals that most of what we think we need is actually unnecessary. We only discover this when we're forced to or choose to go without these things.
In Today's Words:
Turns out we own a ton of stuff we don't actually need, and getting rid of it is way easier than we think.
"I confess that we have not yet attained perfect peace of mind, for I still feel shame."
Context: Admitting he feels embarrassed when other travelers see his simple setup
Shows remarkable honesty about his own imperfection. Even philosophers struggle with social pressure and caring what others think. This makes his teaching more trustworthy.
In Today's Words:
I'll be honest - I'm still not totally confident about this, because I still care what people think.
Thematic Threads
Class Anxiety
In This Chapter
Seneca feels embarrassed when other travelers see his simple setup, revealing class consciousness even while rejecting materialism
Development
Deepened from earlier discussions of wealth—now showing how class shame operates internally
In Your Life:
You might feel this when your lifestyle choices don't match your income bracket or professional status.
Social Performance
In This Chapter
Despite choosing simplicity, Seneca still cares about how others perceive his choices
Development
Builds on themes of reputation management, showing even philosophers struggle with image
In Your Life:
You experience this when you make good choices but still worry about others' judgments.
Authentic Values
In This Chapter
Seneca contrasts his incomplete commitment with Cato's shameless authenticity
Development
Evolved from abstract discussions to concrete examples of living by principles
In Your Life:
You face this when you know what's right but struggle to fully commit to it.
Internal Conflict
In This Chapter
The tension between Seneca's philosophical beliefs and his emotional reactions to social judgment
Development
Introduced here as honest self-examination of philosophical practice
In Your Life:
You feel this when your head and heart want different things, especially around status.
Personal Growth
In This Chapter
Seneca's honest admission that his commitment to simple living isn't yet complete
Development
Continues theme of gradual development rather than instant transformation
In Your Life:
You experience this in any area where you're trying to change but aren't fully there yet.
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
Why does Seneca feel embarrassed about his simple travel setup, even though he believes it's the right way to live?
analysis • surface - 2
What's the difference between how Seneca handles judgment from others versus how Marcus Cato handled it?
analysis • medium - 3
Where do you see people today living in this uncomfortable middle ground between their values and social expectations?
application • medium - 4
When you're caught between doing what you believe is right and worrying about what others think, how do you decide which voice to follow?
application • deep - 5
What does Seneca's honesty about his own struggles teach us about the process of changing how we live?
reflection • deep
Critical Thinking Exercise
Map Your Own Half-Measures
Think of an area where you know what's right but find yourself compromising because of social pressure or old habits. Write down what you actually believe, what you're currently doing instead, and what specific judgment or consequence you're trying to avoid. Then honestly assess: are you ready to commit fully to your values, or do you need to admit you're still in transition?
Consider:
- •There's no shame in admitting you're not ready for full commitment yet
- •Half-measures often create more stress than either full commitment or honest acknowledgment
- •Social pressure is real and affects everyone, even philosophers like Seneca
Journaling Prompt
Write about a time when you tried to live by new values but still felt embarrassed or conflicted. What would it look like to either commit fully or honestly acknowledge you're still working toward that goal?
Coming Up Next...
Chapter 88: True Education vs. Academic Busy Work
What lies ahead teaches us to distinguish between useful knowledge and intellectual showing off, and shows us practical wisdom matters more than academic credentials. These patterns appear in literature and life alike.