History of Western Philosophy - Bertrand Russell [149]
world in Christian doctrine, but only the conclusion of a cycle; the whole process will be repeated endlessly. Everything that happens has happened before, and will happen again, not once, but countless times.
So far, the doctrine might seem cheerless, and in no respect more comforting than ordinary materialism such as that of Democritus. But this was only one aspect of it. The course of nature, in Stoicism as in eighteenth-century theology, was ordained by a Lawgiver who was also a beneficent Providence. Down to the smallest detail, the whole was designed to secure certain ends by natural means. These ends, except in so far as they concern gods and daemons, are to be found in the life of man. Everything has a purpose connected with human beings. Some animals are good to eat, some afford tests of courage; even bed bugs are useful, since they help us to wake in the morning and not lie in bed too long. The supreme Power is called sometimes God, sometimes Zeus. Seneca distinguished this Zeus from the object of popular belief, who was also real, but subordinate.
God is not separate from the world; He is the soul of the world, and each of us contains a part of the Divine Fire. All things are parts of one single system, which is called Nature; the individual life is good when it is in harmony with Nature. In one sense, every life is in harmony with Nature, since it is such as Nature's laws have caused it to be; but in another sense a human life is only in harmony with Nature when the individual will is directed to ends which are among those of Nature. Virtue consists in a will which is in agreement with Nature. The wicked, though perforce they obey God's law, do so involuntarily; in the simile of Cleanthes, they are like a dog tied to a cart, and compelled to go wherever it goes.
In the life of an individual man, virtue is the sole good; such things as health, happiness, possessions, are of no account. Since virtue resides in the will, everything really good or bad in a man's life depends only upon himself. He may become poor, but what of it? He can still be virtuous. A tyrant may put him in prison, but he can still persevere in living in harmony with Nature. He may be sentenced to death, but he can die nobly, like Socrates. Other men have power only over externals; virtue, which alone is truly good, rests entirely with the individual. Therefore every man has perfect freedom, provided he emancipates himself from mundane desires. It is only through false judgments that such desires prevail; the sage whose judgments are true is master of his fate in all that he values, since no outside force can deprive him of virtue.
There are obvious logical difficulties about this doctrine. If virtue is really the sole good, a beneficent Providence must be solely concerned to cause virtue, yet the laws of Nature have produced abundance of sinners. If virtue is the sole good, there can be no reason against cruelty and injustice, since, as the Stoics are never tired of pointing out, cruelty and injustice afford the sufferer the best opportunities for the exercise of virtue. If the world is completely deterministic, natural laws will decide whether I shall be virtuous or not. If I am wicked, Nature compels me to be wicked, and the freedom which virtue is supposed to give is not possible for me.
To a modern mind, it is difficult to feel enthusiastic about a virtuous life if nothing is going to be achieved by it. We admire a medical man who risks his life in an epidemic of plague, because we think illness is an evil, and we hope to diminish its frequency. But if illness is no evil, the medical man might as well stay comfortably at home. To the Stoic, his virtue is an end in itself, not something that does good. And