Plain
Seneca — The Senator

We often get annoyed by flattery even as someone is buttering us up. But think about this: How many times have you been unfairly suspected of something? How often has bad luck made your good intentions look suspicious? How many people have you started out hating but ended up loving? If you remember these things, you won't get angry so quickly. Especially if you quietly tell yourself when someone offends you: "I've done this exact same thing myself."

On Anger, Book 2, Section 28 Book 2 · 72 of 103
Human Nature Calm Your Mind
Seneca — The Senator Original

We are often offended by flattery even while it is being lavished upon us: yet whoever recalls to his mind how often he himself has been the victim of undeserved suspicion, how often fortune has given his true service an appearance of wrong-doing, how many persons he has begun by hating and ended by loving, will be able to keep himself from becoming angry straightway, especially if he silently says to himself when each offence is committed: "I have done this very thing myself."

On Anger, Book 2, Section 28 Book 2 · 72 of 103
Seneca — The Senator

Someone will say you spoke badly about them. Think about whether you spoke badly about them first. Think about how many people you've talked badly about yourself. Let's not assume that others are wronging us. Maybe they're just paying us back for something we did to them. Some people act with good intentions. Some act because they have to. Some act because they don't know better. Even the person who hurts us on purpose — let's believe he didn't do it just to hurt us. Maybe he was trying to be clever or funny. Maybe he did what he did not because he hates us, but because he couldn't succeed without pushing us down.

On Anger, Book 2, Section 28 Book 2 · 71 of 103
Human Nature Calm Your Mind
Seneca — The Senator Original

Some one will be said to have spoken ill of you: think whether you did not first speak ill of him: think of how many persons you have yourself spoken ill. Let us not, I say, suppose that others are doing us a wrong, but are repaying one which we have done them, that some are acting with good intentions, some under compulsion, some in ignorance, and let us believe that even he who does so intentionally and knowingly did not wrong us merely for the sake of wronging us, but was led into doing so by the attraction of saying something witty, or did whatever he did, not out of any spite against us, but because he himself could not succeed unless he pushed us back.

On Anger, Book 2, Section 28 Book 2 · 71 of 103
‹ Previous Next ›

Ancient philosophy, in plain English.

About · Support