The essay On benefits is concerned with the nature of relative benefits to either givers or receivers in social interaction. Within society, this comprises benefits-exchange, cooperating, and willingness to share. The works’ subject might be classified as social ethics, especially Stoic ethics. On benefits is concerned in political leadership ethics. As a result, the work has been focused on the lives of Roman nobles and the dynamic of the connections. This is a prescription of how aristocrats should conduct for the good of old Roman society, in terms of the form and protocol of bond-formation between people through the giving and exchanging the gift or services. In Ancient Roman civilization, Militia is the Latin term meaning friendship. It is a representation of the ideal. This relationship would be two elite males of roughly similar social positions.
Part I: Explain what the author means when discussing the topic and why it’s important to them?
The Complete Works of Lucius Annaeus Seneca is an exciting eight-volume collection of new English-language translations of Seneca’s works He occupies a prominent role in the Stoic literature, and he shapes future generations’ comprehension of Stoic concepts. Seneca’s intellectual writings were crucial in reviving Stoic views throughout the Renaissance. Rather than the more fragmentary evidence for early Stoics that we have today, many readers enter Stoic philosophy through Seneca. Seneca’s writings span such a wide range of themes.
Regarding the topic benefits, the longest of Seneca’s works, focusing on how to give and accept advantages and how to express appreciation effectively. On Benefits is the only entire text from antiquity on what we now refer to as “gift exchange.” In one of his final letters, Seneca highlighted the value of benefits, noting that philosophy educates, above all else, to rightly owe and repay advantages. The only literature that examines the exchange of gifts and services is Seneca’s On Benefits. The treatise has garnered surprisingly little scientific attention recently, despite its relevance in moral and practical philosophy and the answer to research questions of how Roman society works. This is due in part to its length, which represents Seneca’s most comprehensive treatment of a single subject, as well as its perplexing structure. This issue aims to clarify De Beneficiis’ (On Benefits’) intellectual, cultural, and historical importance and increase access to readers.
Part II: Explain what you think is important about the author’s treatment of this subject.
The Stoics explain good as a convenience(benefit). He sympathizes with the prior Stoic concept that the satisfactory(good) is beneficial. Seneca believes in political sphere with ethics are excellent ways of life if they are carried out properly, precisely because they help others. When explaining the benefits of intellectual life to others, even if a virtuous person does not perform any public tasks, according to Seneca, her life is valuable.3 Her walk, her quiet perseverance, and the expression in her eyes all work in her favor. Virtue has beneficial benefits even from afar, just as some medications function by their odor. Seneca devoted an entire treatise to how one should help others and how one should be helped. The longest extant Senecan treatise on a particular scenario subject is On Benefits. Though the topic is set in a Roman social milieu, it is more than a historical artifact because of its comprehensive analysis and abundance of instances.
The author talks about good deeds and evil favors, elegant and undiplomatic acceptance, the pleasure or weight of repaying favors, thankfulness, jealousy, and more. The statement that it is motives and behaviors that count has already been created techniques that are quite individualistic of the Stoic establishment’s concern about the satisfactory(good), by differentiate benefits from commitments; by emphasizing the consequences of oppressing people with assumptions they won’t be able to encounter; by improving on the reality that even people without material resources must find a way to repay; and many more. He discusses the issues that are bound to occur in a society based on the exchange of favors explicitly. Like a consequence of inept giving, receivers might quickly rely on their contributors and feel imprisoned by them. De Beneficiis is essentially normative in nature, seeking to construct “a law of life” in terms of providing, receiving, and repaying benefits.
On the other hand, Seneca’s advice is founded on what he believes to be psychological facts. For example, he believes that the unpleasant parts of how others treat us will linger in our brains longer than the positive ones and that we have an insatiable drive for new things, so we will unavoidably be less aware of past benefits than of what we want in the present and future. Recognizing such things is an integral part of giving wisely. Seneca observes that humans are frequently evasive and only reluctantly assist. It’s no surprise that our hesitation is remembered more than the fact that we eventually gave in; It’s no surprise that we’re not well-liked for our frugal generosity. Assuming Seneca is correct and that being a good helper is complex, the topic of an ethical debate regarding assisting shouldn’t be on how much support should be offered in the first place (as it often is today). Instead, the focus should be on accomplishing something unusual and challenging, namely, assisting so that the recipient does not suffer as a result of the assistance. When Seneca states that ungratefulness is a terrible and widespread evil, his tone shows that he agrees with a prevalent attitude. Nonetheless, Poor giving, he says, often precedes and is directly responsible for poor receiving or lack of payback.
Part III: With reference to an example drawn from outside the text from history or fiction, some person, character, or story reflect further upon the topic. You may use the topic to illuminate or criticize some aspect of the example.
According to Seneca, there are three types of life to choose from: the philosophy life, the political life, and the pleasures of life, and this kind of life was not a Stoic distinction, by the way. Instead, it is a traditional division (by Seneca’s time), if I consider the past life; the life of theoria was discussed by Aristotle’s instead of the life of politics, farther further involvement with key perspectives about virtues by Plato and Aristotle. Seneca does not believe that the life of philosophy and practice are mutually exclusive. However, the Aristotelian approach of framing the topic aids him in describing life choices that Aristotelian and some of his label face: to either retire from politics or continue a dedicated political career. Benefits are mainly distributed among those who do not live in the same home. They are distinct from the responsibilities of being a son or a wife, as well as the favor that enslaved people or personnel are await to offer. What parents do for their children, on the other hand, is considered a benefit rather than a role-specific responsibility.4 Sons are repaying what they owe, completing the responsibilities that come with their position. However, Seneca believes it is critical for sons to benefit their parents, such as if their remarkable achievements bring their parents into the spotlight, which is a priceless benefit in Seneca’s view. Furthermore, Seneca spends a lot of time explaining that enslaved people can serve their masters by doing more than they are forced to do. Given how awful compulsion is for everyone, Seneca believes that enslaved people’s benefits demonstrate an extraordinary ability to transcend resentment for being in their position.
It is not beneficial to lend money. A favor that involves money or wealth must be freely granted. Indeed, if one does not wish to be involved in the social interaction that comes with providing and getting advantages, money may only be accepted as a loan. You might accept if a person you didn’t want in your life offered to pay the ransom to liberate you from imprisonment, but you’d have to rapidly collect the money to reimburse her. In this manner, no link is formed. Throughout the treatise, the distinction between a loan and donating is emphasized. It tries two more concepts. In the essay On Benefits according to Seneca, giving, receiving, and returning a benefit in the proper manner entails freedom, which enslavers and enslaved people share, implying that enslaved people can also give benefits.
In conclusion, it’s difficult to exaggerate Seneca’s significance. Even though the reader does not realize until later that this beginning is not intended particularly for this volume, Seneca’s Stoicism is basic, simple, and relevant for the general reader; emphasized the significance of his thought for the Roman world, including for our own known in ancient Stoicism: Almost no Greek Stoic texts have remained, thus Roman Stoicism, especially Seneca’s, is our primary source of knowledge on the old school of thinking. In context to the Seneca, Christians could see beyond the immediate goals of morality to prepare humanity for future development that the Stoic couldn’t contemplate. As a result, there is so much in their concepts, even in their language, that the one has been assumed to have borrowed directly from the other, even if it must be allowed without sufficient cause. Finally, On Benefits explains how the upper crust of Roman society interacted and what they valued.
Leach, Eleanor Winsor. “The Implied Reader and the Political Argument in Seneca’s Apocolocyntosis and De Clementia.” (2008).