Stoics on sex

Stoics on Sex : Rationality and Sexual Life

Stoics on Sex:

Stoic philosophy is considered to more rigid toward tendencies in life or we can say opposite

to epicureans they renounce their desires and live in Peace with the nature's course of

action. Here in the article 'stoic's on sex 'we will take a deep lunge into the ancient thoughts

and beliefs meaning focusing truly on the topic' 'Stoics on sex', what they have discussed

and to what depth they have considered it a valuable thing to pursue and its consideration in

our lives. Since the whole world especially the disciplines like psychology has drawn all the

attention of human sufferings towards the subject of sexuality.

Stoics have one simple formula to deduce the philosophy or way of life that is to be

conscious and take control of things, which one could take hold of both mentally and

physically.

The most prominent of stoic philosophers to discuss the issues of life are Seneca the junior,

roman emperor Marcus Aurelius' who had discussed almost about all the topics in his diary,

which later become famous as 'the meditations'. Epictetus is another great stoic to make

commentary on various aspects of life. Seneca the junior is known for his letters, which

provides a great lesson even reading out at a glance.

Stoics on Sex : Rationality and Sexual Life

'What is that that is slow, and yet quick? Merry, and yet grave?

He that in all things doth follow reason for his guide. (XIV Marcus Aurelius)'

What we can see in this simple approach of Marcus Aurelius' is magnanimity of rational

thinking in almost every aspect of our lives. We are both rational and emotional being. If we

understand the functionality of each and their positioning in guiding our approaches in life,

we can easily minimize the damage to mental health. Sexual desires are triggered in our

brain and our physiognomy responses to it through the wiring we have created over the

years. The typical case of nature versus nurture in which both our upbringing and the

reflection of this upbringing in form of our experiences we have had.

''Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to

keep out of this my soul all wickedness, all lust, and concupiscence's ,all trouble and

confusion. However, on the contrary to behold and consider all things according to their true

nature, and to carry myself towards everything according to its true worth. Remember then

this thy power that nature hath given thee. (XXVII Marcus Aurelius)''

It comes to the personal effort of each one of us at the end; and how we deal with the

subject sexuality through rational upstanding. If we let our sexual desire take control of other

emotions it will create an imbalance against what is already there and is not creating any

harm to have a better peaceful life.

''We are weak and fluid beings amidst emptiness. Let us direct our mind to what is eternal.

Let us soar aloft and marvel at the shapes of all things and god circulating among them,

taking care that he keep from death what he could not make immortal due to the impediments

of matter and that he conquer bodily defects with rationality'' ( Seneca Letter 58).

There is striking similarity in the way both of these stoic philosophers approach rationality in

life over everything that is capable of lead astray over a simple rational approach in life. They

remind us of our weakness; the body is a matter; a physical object but the mind inside this

body sees it and is there observing like, registering the moments like a computer.

Epictetus is another great stoic philosopher, it's very stoic to see the similarity of thought

among these philosophers. They do not even differentiate within their philosophical

paradigm not in centimeters when it comes to ground realities of stoic philosophy.

''The beginning of philosophy is to know the condition of one's own mind. If a man

recognizes that this is in a weakly state, he will not then want to apply it to questions of the

greatest moment. As it is, men who are not fit to swallow even a morsel buy whole treatises

and try to devour them. Accordingly they either vomit them up again, or suffer from

indigestion, whence come griping's, fluxions, and fevers. Whereas they should have stopped

to consider their capacity'' (XLVI Epictetus)

Epictetus Is more concerned about the understanding one's own mental processes and the

capacity to understand them. The action for him should be in accordance with the

understanding one has created. One must indulge in the sexual matters considering the

capacity to process the after-effects of it.

Stating life and its aspects from philosophical standpoint

XVI. To desire things impossible is the part of a mad man. But it

is a thing impossible, that wicked man should not commit some such things.

V. The best kind of revenge is, not to become like unto them.

XXVI. Death is a cessation from the impression of the senses, the

tyranny of the passions, the errors of the mind, and the servitude of the body.

He hath a stronger body, and is a better wrestler than I.

What

09/06/2018 Marcus Aurelius Antoninus the Roman Emperor, by Marcus Aurelius

http://www.gutenberg.org/files/2680/2680-h/2680-h.htm 79/153

then? Is he more bountiful? is he more modest? Doth he bear all adverse chances with more

equanimity: or with his neighbour's offences with more meekness and gentleness than I?