But the cosmopolitanism of the Stoics never extended beyond a passive interest in the world of affairs. It meant that the individual should be agreeable with other persons, that he should be tolerant of the weaknesses of others, and that he should be aware constantly that others are watching him and likely to copy the example he sets.[VII-11] Stoicism requires the suppression of anger and the exercising of clemency toward all human beings. While Stoicism does not extend so far in its profession as Christianity’s doctrine of brotherhood of man, it represents a broader viewpoint of life than any code of conduct which previously had developed in the non-Christian world.
The purpose of punishment, according to Seneca, is two-fold: either to reform the evil-doer; or to prevent the operation of his evil influence and to stop him from setting harmful examples.[VII-12] The social medicine must be determined, quantitatively and qualitatively, by the nature of the offender and the offense. Above all things else, he who administers punishment must not act in anger. Justice cannot be angry.[VII-13] Lynch procedure is entirely contrary to the teachings of Stoicism.
First of all, thieves and robbers should be instructed in the error of their ways. Obtain their point of view and administer punishment accordingly. Pity them. The individual who understands why criminals commit offenses is prevented from becoming angry with them.[VII-14] Aurelius, like Jesus,[VII-15] gave the injunction: Love even those who do wrong. Aurelius, like Paul,[VII-16] urged an attitude of charity toward wrong-doers.[VII-17]
The Stoics condemned luxurious living and fashion racing. True riches consists not in augmenting one’s fortune, but in abating the desires for securing material wealth.[VII-18] The words of Emperor Aurelius regarding ostentatious living do not seem out of place when applied to the modern display of wealth. Seneca asserted that he would despise wealth as much when he has it as when he does not possess it.
Stoicism urged the Aristotelian social mean regarding property. Much property is a burden and a cause of worry and fear. It excites envy in others. The best society is that which is characterized by neither poverty nor plenty. The poor should not condemn riches, and the wealthy err in extolling the benefits of poverty—each is speaking of a situation which is objective to him and outside his sphere. Since it is objective to him, he is not qualified to speak concerning it. The individual is a great man who is not corrupted by his wealth; but he is a greater man who is honestly poor in the midst of plenty.[VII-19] Riches constitute a power to do evil, hence mediocrity of fortune with a gentleness of mind represents the best status.[VII-20]
Stoicism enunciated excellent social ideals, which were, however, passively intellectual. They were not affectively dynamic. Despite their implications, they begat social inertia. The teachings of the Stoics removed rather than instilled a sense of public responsibility. The doctrines are available to the few rather than to the masses, although a Roman slave, Epictetus, as an exception, rose to a full interpretation of Stoic principles. The social ideals and concepts of the Stoics did not possess enough power to regenerate a degenerate society. They had sufficient strength, however, to maintain themselves in a voluptuous and pleasure-seeking world. They performed the exceedingly useful function of preparing the way for the invasion of the Roman Empire by the new and active Christian propaganda. The teachings of the Stoics made easier the conquest of Rome by Christianity. They softened a little an otherwise hard-hearted world.
As a class the Romans were men of action. They were soldiers and administrators. The name of Rome is still synonymous with power. On the whole it must be said that the Romans made little contribution to societary thought.
The constructive work of the Romans was legal and administrative. They built up a special social science—legal science. The legal genius of the Romans emphasized the rights of contract, of private property, of interest. Although this attention to the development of individualistic institutions was fatal to the rise of new social attitudes and to an increase in the sense of social responsibility, it nevertheless was instrumental in constructing a stable framework for the evolution of the social process.
The Romans preserved a portion of Hellenic culture. The teachings of Plato and Aristotle were saved to modern civilization. Credit is due the Romans for receiving, keeping, working over, and handing on a part of the best Hellenic civilization.
Roman thought accentuated military principles of authority, even to the point of autocracy. It tended to crush the unprivileged populace. It tried to keep the masses contented by generous state aid. It denied to personality its complete individual and social expressions. In building an individualistic framework which would provide an orderly milieu for the rise of the institution of private property, it ignored the needs of the uneducated and poverty-enslaved masses for a full measure of liberty.