Lucius Annaeus Seneca (c.

4BC AD65) was a Roman stoic philosopher and one of the

official counsellors to the Emperor Nero. In AD 65, he was forced by the emperor to
commit suicide as he was accused of being involved in a plot against the emperor. He
was believed to be one of the most influential people in Rome in his time and
contributed a lot of philosophical ideas. Senecas beliefs were heavily influenced by
Stoicism and as a Stoic philosopher, he believed anger results in irrationality (On anger
ex. 2.2) thus people who are wise and rational would not suffer them. As Seneca
claimed, I too agree that anger itself is a decision but once anger has taken ones mind,
it is uncontrollable and that it should not be used but it should be prevented at all cost.

The Stoics view cosmic nature as rational, according to them, to attain wisdom or virtue
one should live according to nature (Costa 1997, p.xvi ; Reinhardt 2008, p.xiii). As a
Stoic philosopher , Seneca follows the Stoic view of nature. He describes anger as
ignorance of nature and out of accord of his nature (On anger ex. 1.5), this indicate
that anger is irrational as it disrupts nature, cannot be reasoned. He also describe
anger as a mutual destruction (On anger ex. 1.5), this shows that anger is destructive
and dangerous between people. He mentioned that some believe that it is best to
moderate anger than totally eliminate it, but he claims that it is easier to just eliminate or
prevent anger than trying to moderate or control it as once anger taken over ones mind
it is uncontrollable (On anger ex. 1.7, 1.5, 3.42 ; Thurman 2007, p.43). Seneca also
compares anger with shooting, as once anger is released it is like a fired arrow there is
no way to stop it as it must run its path (Thurman 2007, p.43). This again shows that it
is easier to eliminate anger than trying to moderate it as it is easier to not release the
arrow than trying to control it after it released. Furthermore, according to Seneca once
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someone had given into anger, reason and logic will amount to nothing as the decision
made will be clouded with anger and truth might even enrage them if it conflicts (On
anger ex 1.19,1.7; Thurman 2007, p.41). it will do what it wants, not what you
allow it (Seneca On anger ex 1.8) further shows that anger will not be controlled
once it takes control of ones mind.

The Stoics also believe that the universe is a living rational being, Zeus (God of
Universe) whose mind is perfectly and completely rational (Cooper & Procope 1995,
p.xvii-xviii). Other than Zeus, human beings are believed to be the only rational beings
and Seneca agrees with it as he himself believes that human beings like Zeus have the
ability to make changes by making decision based on their own thoughts, logic and
reasoning (Cooper & Procope 1995, p.xvii-xviii). Every human beings do have
rationality but then a question arises as to how anger occurs. Is it started with an
impulse which is involuntary or a decision which is voluntary? Anger is indeed
voluntary and a decision, it is too complex to be consider as a involuntary action or an
emotion. According to Seneca, anger has four parts, realization, indignation,
condemnation [and] retribution (On anger ex. 2.1). In other words, for anger to express
itself, one would first be aware of the situation of injustice or unfairness which will then
provoke anger in ones mind. The anger will be provoked and start growing in ones
mind which will then prompt one to inflict punishment on someone for vengeance for
their wrongdoings. Involuntary action can be defined as action that is done without
ones conscience control, for example shivering when one feel cold (Seneca On anger
ex. 2.2) and anger is shown to be not. As its complexity is the sole reason that makes it a
rational and intentional response (Graver 2007, p.94).

Seneca also mentioned that some believe that anger can be useful (On anger ex. 2.11)
and quoted Aristotle as comparing anger as a useful weapon (Thurman 2007, p.44)
which he highly disagree and he describes anger as a spear with two points and a
breakable sword (Thurman 2007, p.44). This indicates that anger although may be
used as a weapon but it does not only hurt others but also the wielder. Other than that,
Seneca claims that one with high moral standards would not be angry at the slaughter of
its father and the rape of its mother, and will not avenge them due to anger but due to
devotion instead (On anger, ex. 1.12). This is because people tend to be irrational and
subjective once anger taken over their mind, they might hurt innocent people and
themselves as well in the process. Anger may be able to give one strength and courage
but it is unpredictable and uncontrollable, using it to do anything will only cause more
harm than good. Reason on the other hand can be controlled and people tend to be more
objective thus they will evaluate the outcomes and implications before making any
decision. Therefore, using reason instead of anger is a wiser choice, as reason would
most likely lead one to make the correct and right decision.

From Senecas description of anger where he described anger as a burning desire to

avenge a wrong (On anger, ex1.2) and anger longs to leap out,to inflame the eye
(On anger, ex 3.13), it is also shown that Seneca believes that anger has the
characteristics of fire as burning and inflame both are associated with fire. Anger
does has the characteristics of fire. As it is like fire, it is destructive, dangerous
unpredictable and once it ignited enough it is nearly impossible to control. However,
fire can still be extinguished by human effort, which indicates that anger can still be
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eliminated and prevented but a large amount of effort may be needed to be able to do so.
Moreover, Seneca compares anger with sickness, for example fever, sores, plague and
so on (On anger ex 1.2, 2.11), which indicates that anger like sickness is feared and
uncontrollable . However, anger like sickness might also indicates that there is a cure
for it and like sickness it should be treated right at its beginning before it gets serious
and goes uncontrollable. In this case reasons and logic can be compared as the cure or
the vaccine that is able to prevent anger from expressing itself in ones mind. This
further shows that anger is preventable and could be eliminated by simply rationalizing
it. Seneca also describe the impulse of anger as seed of anger (On anger, ex.1.8). For
a seed to grow, it needs proper care and nutrition. This indicates that as long as people
would not give in to anger the seed will not get the sufficient nutrition to grow thus it
can be prevented but if someone one succumb itself to anger it will keep growing and
reproducing thus show that anger will become uncontrollable and to eliminate it, it
will require a huge amount of effort.

In conclusion, anger to Seneca is a decision which is results in irrationality, as one who

is rational would never surrender oneself to anger. Since anger is a decision, this shows
that it can be prevented and it should be as once one succumbed to anger, anger is
irrepressible. Even if anger can be used for ones benefit, it shouldnt be used as it is
uncontrollable and unpredictable. So instead of trying to use , control or moderate
anger, it is wiser to prevent it and use reasons instead, as reasons unlike anger is
controllable.

Bibliography
Primary Sources
Seneca 2015, On anger extract, Trinity College Foundation Studies, Melbourne.

Secondary Sources
Costa, C 1997, Introduction, in Seneca, Dialogues and letters, Hamish Hamilton,
London.

Reinhardt, T 2008, Introduction, in Seneca 2008, Dialogues and essays, Oxford

University Press, Oxford.

Thurman, R 2007, Anger: the seven deadly sins, Oxford University Press, New York.

Cooper, J & Procope, J 1995, Seneca nad Stoic philosophy, in Seneca, Moral and
political essays, ed. & trans. JM Cooper & JF Procope, Cambridge University Press,
Cambridge.

Graver, M 2007, Stoicism and emotion, University of Chicago Press. Chicago.