On Tranquillity of Mind
- Language:
- English
- Status:
- Complete work
- Authorship:
- Written by the author
- Condition of the text:
- Clean text
- Extent:
- ~17,700 words · 84 passages
Cite this work
- APALucius Annaeus Seneca. (n.d.). On Tranquillity of Mind. SigPhi. https://sigphiai.com/en/works/seneca/of-peace-of-mind
- MLALucius Annaeus Seneca. "On Tranquillity of Mind." SigPhi, https://sigphiai.com/en/works/seneca/of-peace-of-mind.
- ChicagoLucius Annaeus Seneca. On Tranquillity of Mind. SigPhi. https://sigphiai.com/en/works/seneca/of-peace-of-mind.
What it is about
A friend writes that he feels restless without knowing why, and Seneca diagnoses the condition: neither total withdrawal nor burning up in activity, but finding the measure.
Context and history
English translation of De tranquillitate animi. This entry is the English translation; the Latin original is in the catalogue separately and is what should be cited.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
HEN I examine myself, Seneca, some vices appear on the surface, and so that I can lay my hands upon them, while others are less distinct and harder to reach, and some are not always present, but recur at intervals: and these I should call the most troublesome, being like a roving enemy that assails one when he sees his opportunity, and who will neither let one stand on one's guard as in war, nor yet take one's rest without fear as in peace. The position in which I find myself more especially (for why should I not tell you the truth as I would to a physician), is that of neither being thoroughly set free from the vices which I fear and hate, nor yet quite in bondage to them: my state of mind, though not the worst possible, is a particularly discontented and sulky one: I am neither ill nor well. It is of no use for you to tell me that all virtues are weakly at the outset, and that they acquire strength and solidity by time, for I am well aware that even those which do but help our outward show, such as grandeur, a reputation for eloquence, and everything that appeals to others, gain power by time. Both those which afford us real strength and those which do but trick us out in a more attractive form, require long years before they gradually are adapted to us by time. But I fear that custom, which confirms most things, implants this vice more and more deeply in me. Long acquaintance with both good and bad people leads one to esteem them all alike. What this state of weakness
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