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It contrasts common misunderstandings about philosophy with Seneca’s relevance to modern life. The text argues that only in leisure can one maintain resolved principles, avoid fickle changes of vice, and progress toward a single, even course despite distractions and social 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changing one’s vices?",{"text":120,"@type":112},"He presents changing vices as one of the worst troubles, describing people who shift pleasures and commitments between desire and repentance rather than persist in what they already know.","https://schema.org",{"og:url":83,"og:type":123,"og:title":65,"og:site_name":95,"og:description":67},"article",{"robots":125,"canonical":83},"index,follow",{"doc_id":127,"site_id":62},421539,1790625085,{"code":4,"msg":5,"data":130},{"doc_id":127,"user_id":131,"nickname":92,"user_avatar":132,"doc_module":4,"category_id":14,"category_name":15,"doc_title":65,"doc_description":67,"doc_content":133,"file_id":134,"file_url":135,"file_type":136,"file_size":137,"view_count":4,"is_deleted":4,"is_public":8,"is_downloadable":8,"audit_status":8,"page_count":138,"language":139,"language_code":63,"site_id":62,"html_lang":63,"table_of_contents":140,"faqs":141,"seo_title":142,"seo_description":67,"update_tm":128,"read_time":143},3848291630094,"https://eur-avatar.wpscdn.com/davatar_085a072bc5b1113ac321206ff7593b45","ON LEISURE  \nSENECA  \nDigitized by the Internet Archivein 2022 with funding fromKahle/Austin Foundation  \nOn Leisure  \nSeneca  \n(First Century A.D.)  \nSeneca.On Leisure.Translated by Miller,Frank.  \nHarvard University Press;London,William Heinemann Ltd.1917.  \nIntroduction.  \nReaders who approach Seneca as studentsof ancient philosophy—having acquired acertain idea of what philosophy is by  \nstudying Plato,Aristotle,or Chrysippus—often feel at a loss.To them,Seneca'swritings can appear lengthy and merelyadmonitory.Partly,this reaction mayreflect prejudices of our training.Theremnants of a Hegelian (and Nietzschean,and Heideggerean)narrative forphilosophy are deeply ingrained in  \ninfluential works of scholarship.On thisaccount,the history of ancient philosophyis a history of decline,the Roman thinkersare mediocre imitators of their Greekspredecessors,and so on(Long 2006).Such prejudices are hard to shake off;formany centuries watered-down versions ofthem have shaped the way students learntLatin and Greek.In recent years,  \nhowever,many scholars have come toadopt a different view.They find inSeneca a subtle author who speaks very  \ndirectly to modern concerns of shapingourselves and our lives.  \n\"On Leisure\"is one of Seneca's mostbeloved short works that discusses thevalue of leisure and recreation.Seneca'ssharp wit and perception are as evident inthis title as they are in any of his essays.  \n# To Serenus\n\n...with great accord commend to us thevices.Although we attempt nothing elsethat would be beneficial,neverthelessretirement in itself will do us good;weshall be better by ourselves.And what ofthe opportunity to retire to the society ofthe best men,and to select some model bywhich we may direct our own lives?Butwe can do this only in leisure.Only thenis it possible for us to maintain what wehave once resolved upon,when there isno one who can interfere and with thehelp of the crowd turn aside our decisionwhile it is still weak;only then is itpossible for life,in which we are nowdistracted by the most diverse aims,toprogress along an even and single courseFor among all the rest of our ills this isthe worst—the habit of changing ourvery vices.So we do not have even thegood fortune to persist in an evil that wealready know.We find pleasure first in  \none and then in another,and the trouble isthat our choices are not only wrong,butalso fickle.We are tossed about and  \nclutch at one thing after another;what wehave sought we abandon,and what wehave abandoned we seek again,andoscillate ever between desire and  \nrepentance.For we depend wholly on thejudgments of others,and that which themany seek and praise seems to us the best—not that which deserves to be soughtand praised—and we do not considerwhether the way in itself is good or bad,but the number of footprints it has;andnone of these are of men who are comingback!  \nYou will say to me:\"What are you doing,Seneca?Are you deserting your party?Surely you Stoics say:'We shall engagein affairs to the very end of life,we shallnever cease to work for the commongood,to help each and all,to give aideven to our enemies when our hand isfeeble with age.We are those who grant  \nno exemption from service by reason ofyears,and,as that most gifted poet puts it,  \nUpon our hoary heads we thrust thehelm.  \nWe are those who hold so strongly thatthere should be no leisure before deaththat,if circumstance permits,we take noleisure for death itself.'Why in the veryheadquarters of Zeno do you preach thedoctrines of Epicurus?Why,if you aretired of your party,do you not with allspeed desert it rather than betray it?\"Forthe present I shall have only this reply tomake to you:\"What more do you expectof me than that I should imitate myleaders?And what then?I shall not gowhither they despatch me,but whitherthey lead me.\"  \nRight now I shall prove to you that I amnot in revolt against the teachings of theStoics;for they themselves have notrevolted against their own teachingseither.And yet I might plead a very g","cbCaifij9HrMbC0o","https://ap.wps.com/l/cbCaifij9HrMbC0o","pdf",1899765,32,"English","# Introduction\n# To Serenus","[{\"question\":\"Why does the introduction say students often feel lost when reading Seneca?\",\"answer\":\"It attributes the reaction to prejudices formed by how philosophy is taught, including older scholarly narratives and watered-down views of ancient philosophy.\"},{\"question\":\"How does the text connect leisure with maintaining one’s decisions?\",\"answer\":\"It claims leisure is the condition in which a person can preserve resolutions without outside interference and avoid being turned aside while a decision is still weak.\"},{\"question\":\"What argument does Seneca use about changing one’s vices?\",\"answer\":\"He presents changing vices as one of the worst troubles, describing people who shift pleasures and commitments between desire and repentance rather than persist in what they already know.\"}]","On Leisure - To Serenus - (First Century A.D.) | PDF",49]