John Vespasian

John Vespasian
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JOHN VESPASIAN is the author of sixteen books, including “When everything fails, try this” (2009), “Rationality is the way to happiness” (2009), “The philosophy of builders” (2010), “The 10 principles of rational living” (2012), “Rational living, rational working” (2013), “Consistency: The key to permanent stress relief” (2014), “On becoming unbreakable” (2015), “Thriving in difficult times” (2016), “Causality: Aristotle’s life and ideas” (2024), “Foresight: Schopenhauer’s life and ideas” (2024), and "Constancy: Michel de Montaigne's life and ideas" (2025).

  1. Critique of Aristotle’s theory of justice

    1 HR AGO

    Critique of Aristotle’s theory of justice

    If you contest a principle, it follows that you are contesting its consequences. If you disagree with Aristotle’s #metaphysics (the #principles of identity and causality), you’ll inevitably have to reject his theory of justice. According to Aristotle, justice is a #virtue (habitual practice) consisting of giving to each person his due. His definition rests on the principle of identity (that a man possesses moral and physical characteristics that define him) and causality (that he will behave according to those characteristics). If you accept Aristotle’s principles of identity and causality, it makes sense to give everyone his due because you are relying on causality. If the person has earned his wealth and reputation, it is just that those are protected. On the contrary, if he attempts to rob or harm someone else’s, it is fair that he is punished. The critique against #aristotle 's theory of justice constitutes a critique of his metaphysics. It represents a rejection of identity and causality. People who reject Aristotle’s definition of #justice are in fact saying that persons don’t build their own #character (no identity) and that, as a result, it is impossible or pointless to determine who has earned what (no causality). After Aristotle’s death in 322 BC, the next generation began to question the principles of identity and causality, and rejected Aristotle’s concept of justice. #epicurus (341-271 BC) completely distorted Aristotle’s idea of justice. Instead of viewing it as a major virtue, Epicurus did not even consider it worth pursuing. He talked extensively of pursuing #serenity and happiness, but defined them in a vacuum. He regarded them as individual experiences detached from morality, causality, or justice. Epicurus considered justice a tool (legal procedure) with the sole purpose of preventing and settling conflicts in society. Here is the link to the original article: https://johnvespasian.com/critique-of-aristotles-theory-of-justice/

    12 min
  2. Opposition to Schopenhauer’s theory of knowledge

    1 HR AGO

    Opposition to Schopenhauer’s theory of knowledge

    When Arthur #schopenhauer (1788-1860) began to question mainstream philosophical ideas, he expected heavy #opposition and criticism. In this respect, he was not disappointed. Almost all twentieth-century thinkers have opposed Schopenhauer and his theory of the will. Hefty opposition was no surprise to Schopenhauer precisely because he had presented his ideas as improvements on those of #immanuelkant (1724-1804), Friedrich #hegel (1770-1831), and other philosophers. Schopenhauer held Kant in high esteem, but despised Hegel profoundly. He considered Hegel a charlatan. When Hegel died due to an epidemic in Berlin, Schopenhauer was jubilant. He only lamented that Hegel had not died earlier, so that the world would have been spared his stupid ideas. At the start of the epidemic, both Hegel and Schopenhauer had been living in Berlin. While Hegel had remained in #berlin and succumbed to the epidemic, Schopenhauer had relocated to #frankfurt at the first sign of danger. As it was typical of him and his philosophy, Schopenhauer had steered away from excessive risks. When he had first read the news about the epidemic, he did not know its true severity, but immediately decided to relocate. Let the fools #risk their lives, if they wish, Schopenhauer had concluded; let people play with fire if they find it amusing, but you should not risk your life or your health in those games. Schopenhauer had quickly taken the right decision because he was relying on a correct philosophy. Hegel had committed a lethal error because he was relying on wrong ideas. Whether you adopt Schopenhauer’s theory of #knowledge or not can have serious consequences. In critical situations, it is a question of life-or-death to make good choices. In the face of severe danger, improvisation, #wishfulthinking and self-delusion may cause severe harm; they can push you in the wrong direction and lead you to quasi-suicidal behaviour. Here is the link to the original article: https://johnvespasian.com/opposition-to-schopenhauers-theory-of-knowledge/

    7 min
  3. Analysis of Schopenhauer’s philosophy of happiness

    2 HR AGO

    Analysis of Schopenhauer’s philosophy of happiness

    While most nineteenth-century #philosophers focused their efforts on epistemology and social ethics, Arthur #schopenhauer (1788–1860) stands alone in his concern for individual well- being and happiness. He rejected the trend set by Kant, Fichte and #hegel because he could not see any practical application. Those three thinkers are categorised in #philosophy books as “idealistic,” but I think that it’s more accurate to call them “otherworldly.” Kant’s theory of the categorical imperative is useless in real life. Nobody can take decisions at a reasonable speed if every time he has to check if the underlying principles are universal, eternal and categorical. Kant’s proposal was nonsense. Similarly, Fichte’s concept of a “metaphysical ego” is just a delusion. No supernatural consciousness is driving nations in a particular direction. No metaphysical force prompts people to make the right decision every time. Fichte was totally wrong. Hegel is possibly the worst of them all because he worked so hard to undermine Aristotelian traditions. His writings built a pandemonium of pseudo-concepts. His theory of the absolute spirit driving history forward has no bearing in reality. Schopenhauer held idealist thinkers at a prudent distance. In his works “About the fourfold root of the principle of sufficient reason”(1814), “The world as will and representation” (1818), and “Parerga and Paralipomena” (1851), he proposed practical steps to increase #selfawareness and steer away from problems. Let us pass review to Schopenhauer’s key recommendations on human happiness. Schopenhauer advised and practised #selfdiscipline as a way of life. He made the effort to develop beneficial habits, and practised them day after day, making no exceptions. In this respect, Schopenhauer was following Seneca’s prescription. Here is the link to the original article: https://johnvespasian.com/analysis-of-schopenhauers-philosophy-of-happiness/

    6 min
  4. Schopenhauer’s philosophy of life

    2 HR AGO

    Schopenhauer’s philosophy of life

    I can summarise in one sentence the #philosophy of life put forward by Arthur #schopenhauer (1788–1860); my summary is the following: “Unless you make steady efforts to improve and protect yourself, chances are that bad luck will wipe you out.” Mainstream philosophers call Schopenhauer a #pessimist and consider his work uninteresting. They argue that Schopenhauer had little concern for social issues and that, for that reason, his ideas are unsuited for today’s world. I would argue that the opposite is true. If you devote time to studying Schopenhauer, you will learn to appreciate the finesse and soundness of his analysis. His works provide insights that are not available elsewhere, and are #intellectually stimulating. Besides, Schopenhauer was an excellent, polished writer. In his books, you’ll find a seamless compilation of wisdom drawn from Christianity, #buddhism and Hinduism. Very few philosophers in #history are as practically oriented as Schopenhauer. He really disliked wasting his own time and the time of his readers. In his books, he aims at providing valid and timely advice to solve the reader’s problems. Schopenhauer based his philosophy of life on a simple idea, namely, the existence of a life force (“the will”) that drives all living entities towards survival, reproduction and the pursuit of short-term pleasure. The theory of the will is presented in Schopenhauer’s books “About the fourfold root of the principle of sufficient reason” (1814) and “The world as will and representation” (1818). His description of the will is very graphic. He calls it “blind and insatiable” to indicate the impossibility to satisfy people in search of short-term pleasures. They are like a dog chasing its own tail. Here is the link to the original article: https://johnvespasian.com/schopenhauers-philosophy-of-life/

    6 min
  5. Philosophical lessons from Seneca’s tragedies

    2 DAYS AGO

    Philosophical lessons from Seneca’s tragedies

    Every artwork entails magnification. It blows some aspects of reality out of proportion to underline their significance from the creator’s viewpoint. Other aspects are minimised, ignored, distorted or blurred. #seneca was a playwright before becoming a #stoic philosopher. It is enlightening to study his plays because they announce the principles of Stoicism, magnify its powerful insights, and attempt to cover up its deficiencies. The plays written by Seneca fall in the category “tragedies” and, to a great extent, they recreate historical or religious tales from Ancient Greece. In the first century of our era, educated Romans were familiar with those tales although few of them could actually read Greek. Seneca was in his last decades (the precise date is uncertain) when he wrote his play “Medea,” the story of a married woman betrayed by her husband, Jason. When he goes away with his new love, #medea takes revenge by killing their two sons. At the end of the play, Medea escapes, leaving behind Jason to suffer for the loss. Her physical escape doesn’t mean that she doesn’t suffer herself. Emotionally, she experiences even more pain than Jason because she had committed double infanticide. “Medea” condemns exaggerated emotions by showing their destructive power. In his #philosophical works, Seneca will do exactly the same: He will condemn all kinds of feelings, calling for moderation or resignation. According to Stoicism, Medea should have quietly accepted her abandonment by Jason. She should have regarded her fate as inevitable, as a dictate of destiny, and focused her efforts on rebuilding her life without Jason. However, I must disagree with the Stoic interpretation of the story. Indeed, Medea should not have killed her children, but the #ultimate cause of her suffering had been her decision to marry Jason. Here is the link to the original article: https://johnvespasian.com/philosophical-lessons-from-senecas-tragedies/

    9 min
  6. Seneca and the art of patience

    2 DAYS AGO

    Seneca and the art of patience

    #patience and #endurance have become the archetypal #virtues of those who claim to be enlightened. When the situation gets from bad to worse, they are the first to recommend resignation, acceptance and passivity. #seneca is to blame for originating the passive #mentality that will accept anything, even the most outrageous abuses. That’s the mentality of inner serenity amidst turbulence and decay. Even in the face of severe setbacks, Seneca’s followers will look away while repeating to themselves beautiful mantras. All their energy will be focused inwards, making them indifferent to #misery and pain. That’s the doctrine Seneca was preaching. In his essay “On the Shortness of Life,” Seneca advises us to concentrate on what’s important, so that we can draw the most #happiness from life. He argues that “the human #lifespan is long enough if we do not waste it on secondary matters.” I have translated Seneca’s Latin text by “secondary matters” instead of “short-term pleasures” or “fleeting interests” because I find “secondary matters” closer to Seneca’s original intent. Seneca was recommending us to stop chasing shiny objects, so that we can concentrate our energies and resources on major achievements. I endorse this insight, but how does it correlate with Seneca’s exhortation to be patient in the face of adversity? The contradiction is obvious, and I can only wonder why it has been ignored in commentaries about Seneca’s philosophy. I really fail to understand how Stoic thinkers can simultaneously favour activity and passivity, initiative and resignation, clarity and blindness. In order to make sense of Seneca’s ideas about patience, we need the “Nicomachean Ethics” and “Eudemian Ethics” written by Aristotle (384-322 BC). Here is the link to the original article: https://johnvespasian.com/seneca-and-the-art-of-patience/

    9 min
  7. How to practise Seneca’s art of patience

    2 DAYS AGO

    How to practise Seneca’s art of patience

    #stoicism is often presented as a purely reactive philosophy. Its role is to toughen the soul for enduring setbacks, adversity, and eventually death; and its goal is the reduction of emotional pain, devoting little energy to solving the root problems. #seneca was the most prolific Stoic author in #ancientrome , but his recommendations are far more dynamic than those made by previous Stoic thinkers such as #zeno of Citium (334-262 BC). I would define their difference as follows: Where Zeno had advised to retreat and quit, Seneca called for firmness, serenity, and recovery to the maximum possible extent. Zeno viewed every battle as lost in advance. His philosophy aims at consoling the victim for the incurred losses, telling him that it could have been worse, and that his #suffering is not so relevant anyway because we are all going to die some day. In times of trouble, Zeno prepared himself to deal with the worst case. His efforts were primarily devoted to #psychological counselling. He employed grandiose words, but did very little in terms of practical action. Essentially, it was all talk. In contrast, Seneca will consider a battle lost only when the situation is truly hopeless, that is, when there is absolutely no objective chance of turning the situation around; life is already hard enough to give up what we have without resistance. Seneca’s 18th Letter to Lucilius presents the idea of Stoicism as a springing board to better things; the purpose of #philosophy is preparation, not consolation; it’s all about using adversity for growing stronger and achieving happiness in the future. In the 5th Letter to Lucilius, Seneca recounts that Socrates (470-399 BC) had adopted an inexpensive lifestyle by eating simple meals, wearing simple clothes and walking barefoot. At first sight, it seems that Socrates had embraced poverty and discomfort out of religious conviction, but Seneca corrects that impression by telling us that #socrates had a goal in mind. Here is the link to the original article: https://johnvespasian.com/the-practice-of-senecas-art-of-patience/

    6 min
  8. Seneca on overcoming stress

    2 DAYS AGO

    Seneca on overcoming stress

    The concept of #stress in our century is dramatically different from the concepts in prior centuries. People in the Middle Ages or in Ancient Rome wouldn’t have understood our concerns for issues such as noise pollution and work overload. Seneca wrote extensively about #worries and preoccupations, but those would involve life-or-death threats. I am referring to people worrying about not having enough food to eat tomorrow, or being killed in an upcoming battle. Nonetheless, Seneca’s insights on this matter have perennial value. Few philosophers in history had devoted so much effort to understanding the cause of preoccupations and anxiety, and devising methods to combat them effectively. In his 53rd Letter to Lucilius, #seneca mentions the aristocrat Gaius Cilnius Maecenas (70-8 BC) and his preoccupation with death. Maecenas was constantly consulting physicians about how to prevent #sickness and prolong his lifespan. Nevertheless, Maecenas passed away at sixty-two, which is a normal lifespan for wealthy individuals in #ancientrome . If Maecenas had lived in our century, he might have received better advice and lived a few decades more. Seneca considered that, due to his acute concern with death, Maecenas had wasted precious time. Maecenas had devoted a large chunk of the present to worrying about the future, but in the end, he had not drawn any benefit. I must question Seneca’s argument at this point because we don’t really know if Maecenas had drawn any benefit. The fact that he passed away at sixty-two does not mean that his efforts had proven fruitless. We do not know if Maecenas would have lived a shorter life if he had not consulted those physicians. Or maybe his lifespan would have been the same, but the physicians had enabled him to stay healthy and avoid debilitating sickness until the end. Here is the link to the original article: https://johnvespasian.com/seneca-on-overcoming-stress/

    7 min
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About

JOHN VESPASIAN is the author of sixteen books, including “When everything fails, try this” (2009), “Rationality is the way to happiness” (2009), “The philosophy of builders” (2010), “The 10 principles of rational living” (2012), “Rational living, rational working” (2013), “Consistency: The key to permanent stress relief” (2014), “On becoming unbreakable” (2015), “Thriving in difficult times” (2016), “Causality: Aristotle’s life and ideas” (2024), “Foresight: Schopenhauer’s life and ideas” (2024), and "Constancy: Michel de Montaigne's life and ideas" (2025).

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  • Creator
    John Vespasian
  • Years Active
    2025 - 2026
  • Episodes
    450
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    Clean
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