Philosophy as a way of life

It is quite real, and in his Meditations Marcus often expresses his anger against liars and the unjust. For him, the discipline of action consists precisely in acting in the service of the human community; in other words, in practicing justice oneself and in correcting injustices. Such an attitude is independent of any theory of providence. Besides, Marcus himself says: "Whether or not the world is ruled by reason (and thus by providence), don't you act unreasonably. " He then goes on to add that if we do act according to reason, that proves that there is also reason in the world. This is proof that it is one's choice of life which precedes metaphysical theories, and that we can make our choice of life, whether or not we justify it by improved or entirely new arguments.

M. C. You often speak of "nature" or "universal nature" in the context of the triple discipline of the Stoics. For example, according to Marcus Aurelius we must learn "the ways and laws of . nature." What is meant here by

"nature"? Is it the "nature" in which we stroll and have picnics? The "nature"

which "makes no leaps"?

P. H. For the Stoics, nature is at the same time the program in conformity with which the events which constitute the universe are necessarily linked to one another, and the programmed sequence which results from them. Thus, it is the rational order which presides over the evolution of the visible world.

It is this programming and this rationality which give the world its coherence.

To act according to nature is therefore to act in a programmed, rational manner, in full awareness of the fact that one is a part of the cosmic whole, as well as a part of the whole formed by the city of l:hose beings which share in reason. On the one hand, then, it is to act in the service of the human community, and, on the other, to consent to the general movement of the universe. The Stoics were saying exactly the same thing as Einstein, when he denounced the optical illusion of a person who imagines himself to be a separate entity, while he is really a part of that whole which we call the universe. Einstein also declared that it is our duty to open our hearts to all living beings, and to all of nature in her magnificence.

M. C. The triple discipline of spiritual exercises is intended to lead me towards the inner transformation of my way of seeing, and eventually, to restore me ns nn integrnl and integrated part of the cosmos. According to this

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theory, my task is to discipline my desires, my inclinations, and my assent.

The last two domains correspond respectively to ethics - I must observe my duties toward my fellow citizens - and to logic or epistemology: I must accept as true only that which is freed from my subjective prejudices.

All this seems feasible enough. But as far as the discipline of desire is concerned: it is surely true that the majority of our unhappiness comes from our unsatisfied desires; this was taught by the Buddha, among others. But is it really possible for me to discipline my desires; that is, to persuade myself by means of rational considerations no longer to desire a particular object?

Let's take sexual desire as an example. If I feel desire for a woman, it is perfectly possible for me to tell myself that I will not act according to "'J' desire; in other words, that I will not attempt to satisfy my desire. But can I really go further than that, and, in the presence of the desired object, command myself not to desire it at{v longer? I have difficulties with this point.

P. H. Can purely rational considerations be effective against passion or sexual desire? Here we return to the very idea of spiritual exercises.

What's interesting about the idea of spiritual exercises is precisely that it is nor a matter of a purely rational consideration, but the putting in action of all kinds of means, intended to act upon one's self. Imagination and affectivity play a capital role here: we must represent to ourselves in vivid colors the dangers of such-and-such a passion, and use striking formulations of ideas in order to exhort ourselves. We must also create habits, and fortify ourselves by preparing ourselves against hardships in advance. In Epicurean communities, people help one another, admit their weaknesses to each other, and warn others of such-andsuch a dangerous tendency which is beginning to manifest itself in them.