“So with people’s dispositions; some are pliable and easy to manage, but others have to be laboriously wrought out by hand, so to speak, and are wholly employed in the making of their own foundations. I should accordingly deem more fortunate those who have never had any trouble with themselves; but the others, I feel, have deserved better of themselves, who have won a victory over the meanness of their own nature, and have not gently led, but have wrestled their way to wisdom.”
My dear Lucilius, I am grateful you have asked for clarification on this passage from my letter. Some people indeed have more pliable dispositions than others, and it is tempting to view those who have never struggled as more fortunate. However, I cannot agree that someone who has never faced hardship is better off.
In this passage of the letter, I disagree with Aristotle’s classification of people by attitude to virtue:
- The virtuous
- The continent
- The incontinent
- The vicious
Aristotle believed that the virtuous are naturally inclined to do what is right, the continent can resist temptation with effort, the incontinent are unable to resist temptation even with effort, and the vicious have lost the capacity for virtuous action altogether. He does not account for the potential of changing with the right attitude, mentorship and teaching.
I believe that people’s dispositions vary. Some are naturally more pliable and easier to manage, while others require more work to shape and mould. Those who have had to struggle and work hard to overcome the meanness of their own nature are more deserving of praise than those who have never had any trouble with themselves. Those who have fought hard to develop their own foundations and have had to wrestle with their own nature have achieved a true victory in their pursuit of wisdom.
While Aristotle’s categories may help understand general tendencies, it is vital to recognise the individual differences in people’s dispositions and the effort required to achieve virtue. By recognising that some individuals may have to work harder than others to attain virtuous action, we can avoid blaming those who struggle and instead focus on the effort required to build a moral character.
To use a metaphor, it is like the difference between a tree that grows tall and straight with minimal effort and one that grows crooked and twisted. It eventually becomes a strong and healthy tree through hard work and pruning. The latter tree may have faced more difficulties in its growth, but it is ultimately more robust and resilient. You wouldn’t blame the tree for doing only that which comes naturally, particularly if you’ve not given any time to shaping its future.
So, my dear Lucilius, do not be discouraged if you struggle to cultivate virtues that may come more easily to others. Embrace the challenge and continue to work hard to overcome the meanness of your own nature. In this struggle, we find our true strength and become better versions of ourselves.
