Lucius Anneus Seneca. Platon Nikolaevich Krasnov Lucius Anneus Seneca
the greatest Roman philosopher, the first representative of Stoicism in Ancient Rome. Born in Spain in Cordoba. His father was a rhetorician, and Seneca himself studied rhetoric, but then he began to study exclusively philosophy, in which he was fascinated by Stoicism, especially the views of Posidonius. As a child, he came to Rome with his parents. He was the tutor of the future Emperor Nero for five years (from the age of twelve). During the reign of Nero, Seneca's role in state affairs was very high, but then he fell out of favor and began to engage exclusively in literary and philosophical activities. He was accused of conspiracy against Nero and sentenced to death. Nero sentenced him to suicide, which he did by cutting his veins. Seneca is a very prolific writer and left behind numerous works. He authored both philosophical works, as well as artistic and natural science works, many of which have been lost. He created several philosophical treatises , nine tragedies, one historical drama, ten philosophical and ethical dialogues, eight books of “Natural Scientific Questions”, the famous “Moral Letters to Lucillius” (.124 letters). His works are of exceptional interest, since they concern moral and practical issues that are justified by Seneca. His statements about worldly wisdom have not lost their relevance to this day. He wrote many satirical works, of which “Pumpkin” stands out - a satire on the late Emperor Claudius (the Romans perceived the pumpkin as a symbol of stupidity). Seneca believes that philosophy should deal with both moral and natural scientific issues, but only to the extent that this knowledge has practical significance. Knowledge of nature makes it possible to have means against those forces of nature that oppose man, makes it possible to fight against diseases and various natural disasters. This knowledge allows us to understand nature as a whole. Starting from Aristotle, Seneca, along with all the Stoics, recognizes that there are active and passive principles in nature. Seneca believes that everything is corporeal - the world, the gods, and the souls. At the same time, everything is animated, everything is reasonable and divine. Seneca takes a pantheistic position. For him there cannot be nature without God and God without nature" [On beneficence, IV.8]. In "Natural Scientific Questions" he writes: "Would you like to call it fate? You can't go wrong. He is the one on whom everything depends, in him is the cause of all causes. Do you want to call it providence? And here you will be right. He is the one whose decision ensures peace, so that nothing interferes with its progress and all its actions are carried out. Would you like to call it nature? And this is not a mistake, for everything was born from his womb, we live by his breath. He is everything that you see, he is completely fused with all parts, supporting himself with his power." Seneca is still an inconsistent pantheist. He understands nature in the spirit of the old doctrine of the four elements, as consisting of fire, air, earth and water." Everything arises from everything. From water there is air, from air there is water, fire from air, from fire air... All elements are subject to mutual returns. What dies from one returns to the other" [Natural scientific questions. Ill, 19]. Rejecting religion and believing that true religion is the cult of virtue, Seneca at the same time comes to a theistic understanding of the world, implying a God who exists differently from matter. Thus, Seneca’s teaching is riddled with contradictions: on the one hand, he recognizes that everything in the world occurs in accordance with the laws of nature, and on the other, that everything is from God. On the one hand, he mocks mythology, on the other, he recognizes the role of everything mystical, even to the point of philosophically substantiating fortune telling. His teaching about the soul is especially contradictory. Seneca believes that the soul is corporeal, that the human soul is part of the cosmic soul, the world pneuma. The human mind appears in Seneca as part of the “divine spirit immersed in the body of people.” The soul is corporeal, since it is “subtler than fiery.” But despite this, Seneca believes that the soul and body are in constant struggle. The soul, according to Seneca, is weak and constantly strives to free itself from the body. Seneca often says that our souls are immortal. Thus, Seneca combines his views on the corporeality of the soul with its immortality. In this regard, he expresses some thoughts about the natural fear of death, since he believes that the divine part of our soul never dies. He makes fun of those who regret that they will no longer exist in a thousand years, but for some reason they do not regret that they were not there a thousand years ago. He believes that death is a common thing. “To die is one of the duties imposed by life,” he writes in letter 77 to Lucillius, which ends with the words: “Life is like a play: it is not important whether it is long, but whether it is well played.” Seneca, like the Stoics, considers the issue of suicide and allows it, considering only that it is possible only under certain conditions, and warning against the “voluptuous thirst for death” that seizes some people, becoming an epidemic. Seneca considers both physical illness and slavery to be the basis for suicide, understanding by the latter mainly not social slavery, but voluntary slavery, when people are enslaved to lust, avarice, and fear. Thus, for Seneca, the main thing is freedom of spirit, which is why he treats death this way. “What is death? Either the end or resettlement. I am not afraid to cease to be - after all, it’s the same as not being at all, I am not afraid to move - after all, nowhere will I be in such cramped conditions” (meaning the body, 65 letter to Lucillius). And all this amounts to main topic ethical statements of Seneca, which glorified him throughout history. Ethical principles are set out by Seneca in almost all of his works - both in the “Moral Letters to Lucillius”, and in “Natural Scientific Questions”, and in other works. In them, Seneca takes the main stoic positions: nothing can be changed in life, one must obey fate, one can only change one’s attitude towards it and despise adversity. You just need to stoically withstand the blows of fate. This shows the passive position of the Stoic, and activity should be manifested in mastery over one’s passions, not in slavery to them. A person’s happiness lies in our attitude towards events and circumstances: “Everyone is as unhappy as he considers himself unhappy.” This, according to Seneca, is the greatness of the Stoic spirit, when a person, without complaining, takes everything for granted. “The best thing is to endure what you cannot correct, and, without complaining, to accompany God, by whose will everything happens. The bad soldier is the one who follows the commander with a groan” [Letter 107]. And here: “We are not able to change this order, but we are able to gain greatness of spirit” [Letter. 107.7]. However, this is not just a passive attitude towards life, tantamount to inaction. This is just a philosophical justification for a position when nothing can be done, when circumstances develop in such a way that a person is powerless to resist events. In this case, according to Seneca, it is best not to fall into despair and continue to act. Those. a person must soberly take into account all circumstances and be prepared for any turn of events, while maintaining peace of mind, common sense , masculinity, energy, activity. “That life is happy,” he says, “which is consistent with nature, and it can be consistent with nature only when a person has a sound mind, if his spirit is courageous and energetic, noble, hardy and prepared for all circumstances, if he, without falling into anxious suspiciousness, cares about satisfying his physical needs, if he is at all interested in the material aspects of life, without being tempted by any of them, if he knows how to use the gifts of fate without becoming their slave" [Seneca. About a happy life]. In his views, Seneca showed cosmopolitanism in the best sense of the word. He often spoke of humanity as one people; the fatherland of all people is the whole world. He writes in the treatise “On Benefits”: “Sociability ensured him (man - L.B.) dominance over animals. Sociability gave him, the son of the earth, the opportunity to enter the kingdom of nature that was alien to him and also become the ruler of the seas... Eliminate sociability , and you will break the unity of the human race, on which human life rests... In the “Moral Letters to Lucillius” he also writes that “everything that you see, in which the divine and human is contained, is one: we are only members of a huge body. Nature, who created us from the same thing and destined us for the same thing, gave birth to us as brothers. She put mutual love in us, made us sociable, she established what is right and just, and according to her establishment, the one who brings evil is more unhappy than the one who suffers" [Letter 95]. In this regard, Seneca formulates in his own way the golden rule of morality: "Take care of with those standing below as you would like to be treated by those standing above" [Letter 47]. Or in another place: “You need to live for another if you want to live for yourself" [Letter 48]. But for this, in the opinion Seneca, you must first of all be a friend to yourself. He writes to Lucillius: “This is what I liked today from Hekaton: “You ask, what have I achieved? I have become my own friend.” He has achieved a lot, for now he will never be alone. And know that such a person will be a friend to everyone" [Letters 6, 7]. He understands friendship with himself as the psychological harmony of a person’s inner world, the dominance of the rational principle over passions as a lower principle. All this, according to Seneca, can be achieved by philosophy, to which he attached paramount importance in life. At the same time, he believes that philosophy is full of unnecessary things. Thus, Protagoras says that about every thing one can say the exact opposite, and at the same time doubting even this statement. The Democritus Nausifanus says that everything that seems to us to exist exists to the same extent as it does not exist. “Throw this into that heap of uselessness that many of the liberal arts! Those teach me a science that will be of no use, and these take away the hope of all knowledge... If I believe Protagoras, there will be nothing left in nature except doubts, if to Nausiphanes, the only certainty will be that there is nothing certain" [Letters 88.45]. Seneca cites all this as an example of dialectics that is unnecessary to anyone and uses as an example philosophers who with their lives showed the value of their philosophy. Above all, he admires the Stoics. “If you want to free yourself from vices, avoid vicious examples. The miser, the corrupter, the cruel, the treacherous - everything that would harm you if they were close, in yourself. Leave them for the best, live with the Cato, with Laelius, with Tuberon, and if you like the Greeks, stay with Socrates, with Zeno. One will teach you to die when necessary, the other - before it is necessary. Live with Chrysippus, with Posidonius. They will give you the knowledge of the divine and human, they will order you to be active and not only to speak eloquently, pouring out words for the pleasure of the listeners, but to steel the soul and be firm against threats. In this stormy, like the sea, life there is one pier: to despise future vicissitudes, to stand reliably and openly, to meet the blows of fate with your chest, without hiding and without wagging" [Letter 104. 21-22]. And Seneca calls for doing the same, emphasizing the active side of philosophy, in which he distinguished two moments: the speculative and applied parts of philosophy, which “both contemplates and acts.” Seneca shares wisdom, i.e. philosophy and knowledge. Knowledge is what makes a person more learned, but not better. Everyone who clutters philosophy with unnecessary things, who engages in verbal games, makes philosophy difficult. In his opinion, knowledge interferes with wisdom, and therefore it is necessary to strive to limit knowledge, since excess knowledge fills the head with trifles. Only philosophy gives way to free wisdom. “Turn to her if you want to know no harm, be serene, happy and, most importantly, free. This cannot be achieved in any other way” [Letter 37.3]. Thus, philosophy is the science of life. “Philosophy... forges and tempers the soul, subordinates life to order, governs actions, indicates what should be done and what to abstain from, sits at the helm and guides the path of those driven by waves among the abyss. Without it, there is no fearlessness and confidence in life: after all, every hour So much happens that you need advice that can only be asked from her." As a result, Seneca repeats the principle of Stoic ethics: to live in accordance with nature. “Nature should be our guide: reason follows it and advises us. Consequently, living happily is the same thing as living in harmony with nature” [On the Blissful Life. VIII. I]. In connection with the happy lifestyle preached by Seneca, his thoughts on the problem of time and its importance for man are worthy of attention. He believed that time is the most important thing a person has, so it must be protected. He begins his “Moral Letters to Lucillius” with the words: “Seneca greets Lucillius. Do so, my Lucillius! Conquer yourself for yourself, take care of the time that was previously taken away from you or stolen, which was wasted. See for yourself what I write the truth: part of our time is taken away by force, part is kidnapped, part is wasted. But most shameful of all is our own negligence. Take a closer look: after all, we spend most of our lives on bad deeds, a considerable part on idleness, and our whole life on the wrong things. things that need to be done Can you show me someone who would value time, who would know what a day is worth, who would understand that he is dying every hour? That’s our trouble, that we see death ahead, and most it is behind us, - after all, how many years of life have passed, everything belongs to death" [Letter 2.1-2]. All of Seneca's ethics is a system of moral rules about human behavior to achieve a happy life. At the same time, he believed that the life of a philosopher should be an example and expression of his philosophical views, this is the only way he can prove their truth. Unfortunately, Seneca’s life and work itself were an example of the discrepancy between theory and practice. He did not live in accordance with his principles. During his life, by hook or by crook, he acquired a huge fortune, while he taught that happiness does not lie in wealth. He himself understood all this and tried, as far as possible, to explain this situation. In his work “On a Happy Life” he writes: “They tell me that my life does not agree with my teaching. Plato, Epicurus, and Zeno were reproached for this at one time. All philosophers talk not about how they themselves live, but how I have to live. I talk about virtue, and not about myself, and I fight against vices, including my own: when I can, I will live as I should. After all, if I lived completely according to my teaching, who would be happier than me, but now there is no reason to despise me for my good speech and for my heart full of pure thoughts... They say about me: “Why does he, loving philosophy, remain rich, why does he teach that one should despise wealth, but he accumulates it himself? despises life - lives? despises illness, but at the same time cares about maintaining health? calls exile a trifle, however, if he succeeds, he will grow old and die in his homeland?" But I say that all this should be despised, not in order to renounce all this, but so as not to worry about it; he collects it not in his soul , but in your own home." These words also reveal one of Seneca’s main positions in ethics - our attitude towards things is important, and not denial of the significance of these things in our lives. The shortest path to wealth, he said, is contempt for wealth. Seneca has always been and remains one of the most widely read philosophers in the field of moral philosophy.
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SENECA, LUCIUS ANNEUS(Lucius Annaeus Seneca) (c. 4 BC - 65 AD), Roman statesman, stoic philosopher and author of tragedies. Seneca was born in Corduba (modern Cordoba, Spain), into a wealthy family. His father and full namesake, better known as Seneca the Elder, was an outstanding rhetorician. Elder brother, Junius Gallio (originally named Lucius Annaeus Novatus), c. 52 was the procurator of Achaia, he is mentioned in Acts of the Apostles(18:12–17), and refused to consider the accusation brought against the Apostle Paul by the Jews in Corinth. Information about Seneca's life before 41 is scarce. As a child, he was brought to Rome by his aunt (the wife of a prominent imperial official), who raised the boy, who suffered from poor health. Seneca studied rhetoric and early became interested in philosophy, making acquaintance with representatives of the eclectic school of Quintus Sextius. A successful legal practice soon brought Seneca a significant fortune. Around 33, under Emperor Tiberius, Seneca became a quaestor, which was the first step in the Roman’s career. By the time of Caligula's accession to the throne (37), Seneca's fame as an orator and writer had increased so much that it aroused the envy of the emperor. In the first year of Claudius's reign (41), the emperor's third wife, Messalina, had Seneca exiled to Corsica on charges of having an affair with Julia Livilla, Claudius' sister. In 49, Agrippina, the fourth wife of the emperor, achieved the return of the philosopher to Rome and made him and the praetorian prefect Sextus Afranius Burrus tutors of her son Nero.
When Nero ascended the throne in 54, his mentors became the emperor's first advisers. Indeed, Nero's magnanimity during his first five years in power is attributed to the leadership of Burrus and especially Seneca (in particular, he was called under Nero amicus principis, "friend of the princeps"). Seneca was, in essence, the head of the imperial administrative apparatus. However, in 59 Nero revealed his true character: Seneca and Burrus then had to, albeit reluctantly, play their assigned role in the murder of Agrippina, and Seneca even wrote for Nero a shameful text of a speech in the Senate justifying this crime. His relationship with the emperor became increasingly strained, and after the death of Burrus in 62, Seneca submitted his resignation and retired, leaving all his enormous fortune to the emperor. In 65, Nero forced Seneca to commit suicide on the basis of dubious accusations of involvement in the Piso conspiracy. Tacitus ( Annals XV 62–64) tells how courageously, but not without theatricality, Seneca arranged his death. Cassius Dio (155–235) in Roman history(LXI 10) paints a very unattractive portrait of Seneca, although recognizing his wisdom (LIX 19).
Stoicism.
Seneca preached self-sufficiency achieved through living in accordance with nature. This presupposes contempt for wealth and pain as “things of indifference,” suppression of passions (“apathy”), and submission to order (including the political system). The tragedies reveal Seneca's sympathies for the Stoics, not only in easily distinguishable passages praising simple life and indifference to external circumstances, in emphasizing the role of rulers as servants and not as masters, but also, mainly, in depicting the passions that the Stoic is supposed to suppress.
Style.
Seneca's prose is equipped with elaborate metaphors, sayings, paradoxes, all of them carefully trimmed, so that entire paragraphs turn into a jumble of epigrams. In tragedy, stichomythia (dialogue in which each person speaks a line) often turns into a game of aphorisms. In Seneca's tragedy, rhetoric plays as important a role as rhythm in poetry. Unlike his Greek predecessors, Seneca was little concerned with the problem of moral choice. The main thing for him is to depict the extreme limits of passion.
Creation.
Until recently, Seneca the playwright and Seneca the philosopher were perceived as two different people. The only (but quite sufficient) evidence that this is still one person was a line from the tragedy Medea, which Quintilian attributes to the philosopher. Proposed chronologies of Seneca's work remain inconclusive. However, the order in which the works appeared is not so important, since there are no significant changes in Seneca’s thought or style. Seneca's rhetorical works have been lost, as have a number of treatises known only from fragments. Seneca is considered the author of the following works that have come down to us.
Dialogues.
Under this misleading heading the manuscript tradition has preserved only 10 treatises in 12 books. Three of them belong in form to “Consolations,” a genre well known in antiquity. IN Consolation to Marcia (Ad Martiam de consolidation) regarding the death of her son three years earlier, the standard advice is given to control grief, accompanied by references to examples of other unhappy mothers. Consolation to Helvia (Ad Helviam de consolidation) addressed to the philosopher’s mother during his exile in Corsica. Polybius, an influential freedman and close associate of Claudius, was intended to provide consolation on the occasion of the death of his brother ( Ad Polybium de consolidation), in the hope that Polybius will contribute to the return of Seneca from exile.
Two dialogues are addressed to Seneca's brother Novatus. In more - About anger (De ira, in 3 books) - examines one of the main “affects” from which the Stoic seeks to free his soul. This treatise is poorly organized, but is enlivened by good examples from life. In the treatise About the Blissful Life (De vita beata) it is proved that it is possible to live according to nature even if you have wealth.
Three closely related treatises are addressed to Annaeus Serenus (a friend or relative of the philosopher). Treatise About the constancy of the sage (De constantia sapientis) has the subtitle “That the sage knows neither offense nor insult”; in the treatise About tranquility souls (De tranquillitate animi) offer antidotes against the temptations of luxury and social activities; treatise About leisure (De otio) encourages the renunciation of vigorous activity, especially upon reaching old age, in the name of philosophical contemplation. In the treatise About the brevity of life (De brevitate vitae) there is an idea that one’s life should be measured not by years, but by the reasonable use of the time allotted to a person . Treatise About providence (De providentia) has the subtitle “If Providence Exists, Why on good people do misfortunes strike? The answer is that suffering promotes spiritual improvement and provides an opportunity for the exercise of virtue.
Two longer treatises not included Dialogues, are generally of the same nature. Treatise About mercy(De clementia, of 3 books, the 1st and a small excerpt of the other have been preserved) is addressed to Nero and refers to the very beginning of his reign. In the treatise About good deeds (De benefits, in 7 books) explores in detail the question of what constitutes a good deed, how it should be performed and how to receive it, as well as the nature of gratitude and ingratitude.
Letters.
Moral letters to Lucilius (Epistulae morales, 124 in total) from the point of view of most readers is Seneca’s most brilliant work. These are short, free-form sermons about events in the author's life such as travel, an attack of illness, a visit to a seaside resort or circus, etc.
Natural science.
Research about nature (Naturales quaestions), in 7 books, dedicated to thunder and lightning, snow, hail, rain, earthquakes, comets, etc. The Stoics viewed celestial and natural phenomena in general as direct evidence that the universe was governed by an intelligent providence. The close connection between ethics and meteorology is due to the fact that they are governed by the same nature. Seneca encourages the reader to study nature in order to liken the human mind to the great directing mind from which it comes; Moreover, this activity is an exercise in morality. Until the West met Aristotle, Research about nature The Senecas were perceived as the main source on cosmology.
Satire.
Pumping (Apocolocyntosis), a parody of the apotheosis of Emperor Claudius, differs markedly from other works of Seneca in both content and tone. Here, not only Claudius’s physical disabilities are ridiculed, but also his passion for books, for judicial procedure, and the generous distribution of civil rights to them. In form it is a Menippian satire, mixing poetry and prose for comic effect. .
Tragedies.
Seneca's tragedies are adaptations of Greek models. They differ from the Greek originals in that choral chants are intended to be recited rather than sung. They also differ in content, since they are not devoted to moral problems, but to the depiction of strong passion. The main characters never repent of their crimes, no matter how monstrous they may be, and other characters who try in vain to soften them only emphasize the unshakable determination of the protagonists.
One of Seneca's most stunning and famous tragedies is Fiesta (Thyestes). Most of the events take place off stage, after which the messenger tells the audience about them. The play begins with the appearance of the shadow of Tantalus and the story of family curse his son Atreus, king of Mycenae. His brother Thyestes seduced Atreus' wife and seized his kingdom, and Atreus vowed revenge for this crime. Pretending that he has forgiven his brother, he invites Thyestes to a feast. Thyestes accepts the invitation, and at the feast he is treated to the meat of his three sons killed by Atreus. The drama ends with Atreus revealing the truth to his brother.
Trojan women (Troades) - a reworking of the tragedy of Euripides, the central point of the plot here is not the debunking of the war, but the horror of the sacrifice of Polyxena and Astyanax. Phoenician women (Phoenissae) survive in a fragmentary state, and their Greek example has not survived, although there is continuity regarding the tragedies Seven against Thebes Aeschylus, Oedipus at Colonus Sophocles and Phoenician women Euripides. Medea (Medea) follows the tragedy of Euripides, the spell scene is especially carefully decorated. Phaedra (Phaedra) reminds Hippolyta Euripides, with the exception that Phaedra does not try to fight her passion, but rather boasts of it, while the nurse tries to dissuade her mistress, and does not advise her to surrender to passion. Oedipus (Oedipus) corresponds To Oedipus the King Sophocles, but lacking its tragic scope; but here there is a sacrifice described in every detail and a terrible scene of necromancy. IN Agamemnone (Agamemnon), if we compare this play with the tragedy of Aeschylus, it turns out that in the image of Clytemnestra the motive of love is strengthened. Tragedy Crazy Hercules(Hercules furens) basically repeats the tragedy of Euripides. Hercules on Eta (Hercules Oetaeus), probably completed by another author, describes the death of Hercules, as well as Fucking girls Sophocles; here Hercules is transformed into a stoic saint, ascending to heaven as a reward for saving humanity from monsters.
Other works and further influences.
Among Seneca's works there are two more headings: a number of traditional short poems, including love ones, and his correspondence with the Apostle Paul - undoubtedly forged, although the Western church fathers were convinced of its authenticity.
In the Middle Ages, Seneca was highly regarded because it was believed that he knew the Apostle Paul. In the era of humanism, his influence is felt in Experiments Montaigne and in the formation of Elizabethan tragedy. On French enlighteners of the 18th century. Seneca's ideas about nature had a great influence.
Lucius Annai Seneca- Roman Stoic philosopher, poet and statesman, mentor and advisor to Emperor Nero.
Seneca biography briefly
Lucius Annaeus Seneca was born around 4 BC. e. in the Spanish city of Corduba, rhetoric is in the family. At a young age he became interested in philosophy. His father hired the best teachers for him - Attalus, Sotion, Fabius Papirius, and he himself often studied with his son. Seneca received a good education. However, having begun to engage in government activities, he became seriously ill and left for Egypt many years ago. In parallel with treatment, he began to write natural science treatises.
When Seneca returned to Rome, Caligula was in power. Seneca entered the Senate, quickly achieving success as an orator, thereby arousing the anger of even the emperor himself. Under Emperor Claudius, in 41, Seneca was exiled to the island of Corsica, where he spent 7 whole years.
At the request of the emperor's second wife, Agrippina, Seneca was summoned to Rome in 49 AD. e., to educate their 12-year-old son Nero. Seneca played an important role in shaping the personality of the future Emperor Nero.
When Nero came to power in 54, Seneca began to determine almost all Roman politics. Seneca had a restraining, calming influence on the young emperor. However, over time, as Nero became more assertive and passionate about his own power, he abandoned the advice of his wise imperial advisor.
In 62, Seneca retired, but he was not destined to meet a happy old age. Informers connected Piso's unsuccessful plot with his name. Thus, Seneca, by order of Emperor Nero, was sentenced to suicide. He cut his veins, just like his wife. The last minutes of the life of the politician and philosopher were recorded in the “Annals” of Tacitus. He died in 65.
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Seneca Lucius Annaeus (he is simply called Seneca the Younger in contrast to his father, famous philosopher Seneca the Elder) - Roman philosopher, statesman, one of the most famous representatives of Stoicism, poet. Born in Corduba (currently Spanish Cordoba) around 4 BC. e. His father was a man of the old school and believed that philosophical studies were less important than practical activities, so he sought to help his sons make a political career in the future. For this purpose, he moved to Rome, where the young Seneca the Younger learned the basics of science, in particular, he was a student of the Stoics Sextius, Attalus, and the Pythagorean Sotion.
During the reign of Emperor Tiberius, around 33, he became a quaestor. As a member of the Senate, he led the opposition, passionately and consistently denouncing the despotism of the current emperors. When Caligula took the throne in 37, Seneca was such a famous senator, orator and writer that the emperor decided to kill him, and only the intervention of one of his concubines helped avoid such an unenviable fate: it was decided that Seneca, who was not in good health, quickly will die a natural death.
In 41, under Emperor Claudius I, he was sent into exile for 8 years in deserted Corsica due to accusations of involvement in a conspiracy. Claudius I’s wife Agrippina helped turn this sad page in Seneca’s biography, who brought him back from exile and invited him to court as a mentor to her son, the then young Nero. From 49 to 54, he was the educator of the future emperor, and after 16-year-old Nero took the throne after the poisoning of Claudius, he became one of the top officials of the state, an adviser influencing decisions in both foreign and domestic matters. politicians. In 57 he became consul, i.e. received the highest possible position. His high social status brought him great wealth.
However, the relationship between Seneca and his former pupil gradually became worse and worse. In 59, Seneca had to write a text for the emperor justifying the murder of his mother Agrippina for a speech in the Senate. This act worsened his reputation in the eyes of the public and widened the gap between the philosopher and the emperor. In 62, Seneca resigns, leaving to Nero all the wealth acquired over many years.
From the point of view of philosophical views, Seneca was closest to the Stoics. His ideal was a spiritually independent sage who could serve as a model for universal imitation and was free, among other things, from human passions. Having fought against despotism throughout his entire adult life, Seneca in 65 joined the palace conspiracy led by Senator Piso. The intrigue was revealed, and Nero, for whom Seneca had always been the personification of a ban, a limitation in action, could not miss the opportunity to remove him from his path. The emperor personally ordered the philosopher, a former teacher, to commit suicide, leaving the type of death to his own discretion. Seneca opened his veins, and to hasten the death that was slowly coming due to his advanced age, he resorted to using poison. His wife committed suicide along with him.
Seneca's literary heritage consists of 12 small treatises, the most important of which are “On Anger,” “On Providence,” and “On Peace of Spirit.” He also left behind three major works - “Natural Historical Questions”, “On Benefits”, “On Mercy”. He is also the author of 9 tragedies with plots drawn from mythology. His “Medea”, “Oedipus”, “Agamemnon”, “Phaedra” gained worldwide fame; European drama of the 16th-18th centuries. experienced significant influence from these plays.