Many people tend to think there is intelligent motivation to the Universe, and whatever you want to call it, karma, divine intervention, divine retribution, good and bad luck, many think there is some moral, cosmic force in play that dictates fate and consequences intelligently.
These intelligent and morality-based systems also tend to imply that struggle, hardship, and obstacles are placed upon us intelligently, for the purpose of improving us, in a kind of cosmic self-improvement challenge. These systems share some similar basic tenets.
External control: Each of these systems requires an outside force, beyond our control, to which we must submit.
Judgment-based: These systems are judgment-based, with rules of “right” and “wrong” to which we will be held accountable.
Intelligence: Rules and accountability imply intelligence.
Ego-based: These systems are based on the ego of the believer. The believer must believe they are important enough for the Universe to personally recognize them.
Blind Faith: Each of these systems openly defies evidence-based reason in favor of trust without and despite proof.
Comfort: Each of these systems gives comfort to the believer, rooted in faith-based belief, which states, somehow justice will be meted out, and “everything happens for a reason.”
A critical examination of these traits and the systems to which they belong demonstrates they are needlessly complex. Further, we understand whenever we have multiple models that explain the same phenomenon, if each explains the phenomenon equally well, the least complex model is most likely correct (or at least most efficient).
It is pointless to do with more what can be done with fewer.—Guilelmus de Ockham, Commentaria in Libros Sententiarum), Book I, Distinction 27, Question 2 (Occam’s Razor)
Upon critical examination of the six traits listed, we must immediately remove three, which are superfluous, serve no purpose other than to support the other three, and are counter to Stoic thinking: ego, blind faith, and comfort. The Stoics warn us repeatedly: we are not special, we do not hold a special place in the Universe, and ego is the road to ruin. Further, a Stoic would never accept anything on blind faith. The acceptance of a thing without first subjecting that thing to reason and testing its merits based on logic is counter to Stoic thought. Thirdly, a Stoic never seeks comfort based in ignorance or based on the approval of outside forces.
“If you are ever tempted to look for outside approval, realize that you have compromised your integrity. So be satisfied just being a philosopher, and if you need a witness in addition, be your own; and you will be all the witness you could desire.”
—Epictetus, Enchiridion, §23, trans. Robert Dobbin
“But first of all do not be hurried away by the suddenness of the shock, but say, ‘Wait for me a little, impression. Let me see what you are, and what is at stake: let me test you.’”
—Epictetus, Discourses, 2.18.24, trans. P. E. Matheson
“He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is.”
—Marcus Aurelius, Meditations, 8.52, trans. George Long
“Superstition is the baseless fear of the gods.”
—Cicero, On the Nature of the Gods, 1.117
That leaves us with a Universe ostensibly based on external control by an outside actor or force, which also judges us from some intelligent and moral position (the first three traits). This simpler model still explains how many people perceive the Universe; actions seem to have consequences, things do not appear to be generally random, and seemingly, things happen for a reason. This is both simpler and sufficient to describe the workings of a controlled Universe. However, while an intelligent, moral, and judgmental external force could explain how we perceive the Universe to operate, for the critical thinker and the Stoic, the question becomes, can we build an even simpler model, which is as accurate (or more accurate), and is more aligned with reason, logic, and Stoic logos?
Stoicism teaches us the Universe is rational and it is ordered, but not by design or intelligence, but rather by natural order. The Stoics term this logos; a rational, logical ordering of the Universe, according to natural laws that exist not because they were intelligently designed, but because there is simply no other way for existence to exist. In other words, existence itself is logical and rational.
The Universe is “intelligent” in the sense it is ordered, logical, and predictable; however, it is neither an intelligence nor is it ordered by intelligence. Logic and order are not the result of an outside intelligent actor upon the Universe, but are instead inherent properties of the Universe necessary for the Universe to exist in the first place. A Universe of random chaos cannot exist, so we simply live in the only plausible Universe.
Zeno, the founder of Stoicism, taught that the cosmos is a single rational whole, ordered and permeated by logos—natural reason and order. The Stoics identified this rational principle with Nature, and the active principle that gives form and order to matter. Importantly, it does not intervene from outside the universe like a separate supernatural ruler; it is immanent within the cosmos itself, directing its development according to rational and providential order.
—Paraphrase of early Stoic physics as reported by Diogenes Laërtius, Lives of Eminent Philosophers, Book VII, especially 7.134–138
In closer examination of the three remaining qualities, we must keep the first quality, externality; the Universe is external to us, operates in its way, and we must submit to its laws. Of the second quality, intelligence, we can alter the notion of a complex, intelligent, morality-based actor and replace it with logos; a simple rational, logical, natural ordering of the Universe. The Universe is not an intelligence, but it is intelligently rational and logical. Lastly, we simplify judgment by realizing judgment is no different from consequences, and consequences are simply based on the interactions of you within a rational, logical Universe.
Marcus Aurelius encapsulates this idea well.
“Whatever happens to you has been waiting to happen since the beginning of time. The twining strands of fate wove both of them together: your own existence and the things that happen to you.”
—Marcus Aurelius, Meditations, 5.8, trans. Gregory Hays
The preceding quote by Marcus Aurelius is often misinterpreted to mean specific events, such as getting cancer at 35 or winning the lottery, are pre-written into an intelligently planned Universe “from the beginning” and happen “for a reason.” This is an incorrect interpretation. The key to understanding what Marcus Aurelius is telling us is the phrase, “…wove both together: your own existence and the things that happen to you.” The Universe is natural, follows natural laws with indifference, and it is the interaction of you and nature that dictates your “fate.” However, unlike fatalism, which says you are destined for one event or another by an intelligent actor, “fate” in the Stoic sense simply means the Universe and its laws (logos) are fixed (fate), while your actions and perceptions are up to you.
Fate, then, is not a prison or track upon which you are locked, but rather it is a pattern that you write within the framework of the Universe. A pattern you are free to rewrite any time you choose. Your pattern is dictated by you, operating within nature; therefore, any consequences of your patterns are your doing.
The patterns we create result in our consequences. We like to think that a liar, a cheat, and a dishonest person will “get what’s coming to them.” Occasionally, they do suffer as a result of their unvirtuous life, but that is not because of karma or an external, intelligent, morality-based actor; it is simply because of the patterns they have created in their life. If someone lives a pattern of dishonesty and unvirtuous behavior, logos dictates that the environment they created will be as dishonest and dangerous as they are. This person is not getting what they deserve; they are simply living in the pattern they created.
If it is not right, do not do it; if it is not true, do not say it.—Meditations 12.17
Waste no more time arguing about what a good man should be. Be one.—Meditations 10.16
Consider a person who makes a habit of walking down dark, dangerous alleys and is one day attacked. It is certain that someone who dislikes that person will say, “Ha! Karma.” It is certain that someone else will say, “What a shame, they did not deserve that.” They cannot both be true, and in fact, both are incorrect. It is simpler and more in line with logos to say a pattern was created for which the Universe simply acted in accordance with natural laws. Danger exists. If you make a habit of taunting danger, it will respond according to what nature requires of it.
Whose fault is it you got hit? You knew they were punching, why didn’t you block? Try blocking next time.—Master Joe Buzzanco
Most people cannot accept this simplicity because when we “didn’t deserve it” and when our patterns did not seemingly dictate misfortune, “there must be a reason.” Yes, there is a reason; the Universe is indifferent, and neither you nor your well-being matters to an indifferent Universe. The Universe simply reflects our patterns, good and bad, because this is logos, but it will not act on our behalf, good or bad, when we are subjected to random misfortune.
It’s also important to realize purely random misfortune is also subject to our patterns after the fact, and nothing is deserved or undeserved. The Universe does not operate on a deserve or not-deserve basis. It operates on indifference and reflections of your patterns. If you get randomly sick through no fault of your own, ask yourself, “Is it worse than it should be because I make a pattern of being unhealthy?” If you lose your job through no fault of your own and then lose your house, ask yourself, “Is it because I lost my job or is it because I failed to plan for misfortune?”
When we look closely, many things we believe we didn’t deserve are still affected as a result of our patterns. No, we cannot stop random hardship or misfortune, but we can mitigate it, prepare for it, and steel ourselves against it. Even in the face of random misfortune, we can always do better through more virtuous patterns and better preparation.
“Exile, the torture of disease, wars, shipwreck,—we must think on these.”
—Seneca, Letters to Lucilius, 91.8, trans. Richard M. Gummere
“Difficulties strengthen the mind, as labor does the body.”
—Seneca, Letters from a Stoic, trans. Robin Campbell
“The body should be treated more rigorously, that it may not be disobedient to the mind.”
—Seneca, Letters to Lucilius, 8.5, trans. Richard M. Gummere
“The art of life is more like the wrestler’s art than the dancer’s, in respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected.”
—Marcus Aurelius, Meditations, 7.61, trans. George Long
We do not need an intelligent morality-based actor or force to explain the Universe. Logos is more than sufficient to explain patterns have consequences, good and bad. The reason many people have a difficult time understanding and accepting this simple model is that it seemingly lacks meaning and purpose. However, there is Stoic meaning and purpose.
The Stoic mind understands nothing happens for a purpose, apart from the purpose we give it. No external force can give purpose or meaning. Purpose and meaning are ours to choose. Purpose and reason come from within, not from without.
“Some things are up to us and some are not up to us.”
—Epictetus, Enchiridion, §1“You have the power to strip away many superfluous troubles, for they exist entirely in your own judgment.”
—Marcus Aurelius, Meditations, 9.32“If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now.”
—Marcus Aurelius, Meditations, 8.47, trans. George Long
The Stoic takes comfort in an indifferent Universe governed by logos and accepts that our patterns create our life. While that cannot fully dictate the quality of our lives, it can reasonably guide them toward a virtuous existence, which is sufficient.
Virtuous patterns will result in a virtuous life. Greed, dishonesty, inflicting pain, and living counter to a virtuous life will result in pain and suffering. If you are weak-willed and you neglect your health, your training, your education, your improvement, the Universe will reflect this back upon you through sickness, weakness, and failure. When that happens, no, you didn’t deserve it, but you did ask for it, and the Universe simply obliged you.
This is not karma nor an intelligent moral force at work; this is your choices being reflected back to you in a rational, logical Universe.
Yes, everything does happen for a reason, and that reason is you.
I used to think it was awful that life was so unfair. Then I thought, “wouldn't it be much worse if life *were* fair, and all the terrible things that happen to us come because we actually deserve them?” So now I take great comfort in the general hostility and unfairness of the universe.—Marcus Cole, Babylon 5
A really thoughtful Stoic-modern synthesis... I’ve studied philosophy myself, so it’s always nice to see these ideas treated without stripping them of their nuance. I found the emphasis on patterns particularly resonant. Epictetus speaks about forming habits of right thinking and acting, because over time, our repeated choices shape the kind of environment we end up living in (an idea that echoes some Eastern traditions as well, especially Buddhism).