The Stoic Seneca on virtus, gaudium and voluptas

We all know that the Stoa considered virtus as the supreme good, while for Epicurus voluptas occupied that position. In this study, I explore how much room the Stoic Seneca leaves for voluptas, despite his rejection of a life that aims at voluptas. Seneca combats Epicurus’ teachings regarding voluptas. He points out the appropriate attitude with respect to enjoyment and the negative consequences of the pathos voluptas. As there is great risk of slipping into erroneous behaviour (pathos), the room Seneca allots to pleasure, in particular physical pleasure, is very small : physical pleasure is only acceptable to the extent that nature has attached it to life-preserving actions. As far as spiritual enjoyment is concerned, Seneca especially appreciates the voluptates honestae which are connected with performing “ kathekonta”. Nevertheless, the vera voluptas is gaudium, a by-product of virtus. Only the wise man knows this gaudium. Although one strives for virtus for its own sake, Seneca appears to consider gaudium as an important stimulus for those on the path to virtue.