In this consolation, besides telling Marcia how to overcome her current grief, Seneca offers advice on how she can avoid falling victim to such grief in the future: What she needs to do is anticipate the events that can cause her to grieve. In particular, he says, she should remember that all we have is “on loan” from Fortune, which can reclaim it without our permission—indeed, without even advance notice. Thus, “we should love all of our dear ones …, but always with the thought that we have no promise that we may keep themforever—nay, no promise even that we may keep them for long.” 6 While enjoying the companionship of loved ones, then, we should periodically stop to reflect on the possibility that this enjoyment will come to an end. If nothing else, our own death will end it.
Epictetus also advocates negative visualization. He counsels us, for example, when we kiss our child, to remember that she is mortal and not something we own—that she has been given to us “for the present, not inseparably nor for ever.” His advice: In the very act of kissing the child, we should silently reflect on the possibility that she will die tomorrow. 7 In his
Meditations
, by the way, Marcus Aurelius approvingly quotes this advice. 8
To see how imagining the death of a child can make us appreciate her, consider two fathers. The first takes Epictetus’s advice to heart and periodically reflects on his child’s mortality. The second refuses to entertain such gloomy thoughts. He instead assumes that his child will outlive him and that she will always be around for him to enjoy. The first father will almost certainly be more attentive and loving than the second. When he sees his daughter first thing in the morning, he will be glad that she is still a part of his life, and during the day he will take full advantage of opportunities to interact with her. The second father, in contrast, will be unlikely to experience a rush of delight on encountering his child in the morning. Indeed, he might not even look up from the newspaper to acknowledge her presence in the room. During the day, he will fail to take advantage of opportunities to interact with her in the belief that such interactions can be postponed until tomorrow. And when he finally does get around to interacting with her, thedelight he derives from her company will not be as profound, one supposes, as the delight the first father experiences from such interactions.
Besides contemplating the death of relatives, the Stoics think we should spend time contemplating the loss of friends, to death, perhaps, or to a falling-out. Thus, Epictetus counsels that when we say good-bye to a friend, we should silently remind ourselves that this might be our final parting. 9 If we do this, we will be less likely to take our friends for granted, and as a result, we will probably derive far more pleasure from friendships than we otherwise would.
A MONG THE DEATHS we should contemplate, says Epictetus, is our own. 10 Along similar lines, Seneca advises his friend Lucilius to live each day as if it were his last. Indeed, Seneca takes things even further than this: We should live as if
this very moment
were our last. 11
What does it mean to live each day as if it were our last? Some people assume that it means living wildly and engaging in all sorts of hedonistic excess. After all, if this day is our last, we will not pay any price for our riotous living. We can use drugs without fear of becoming addicted. We can likewise spend money with reckless abandon without having to worry about how we will pay the bills that will come to us tomorrow.
This, however, is not what the Stoics had in mind when they advise us to live as if today were our last day. To them, living as if each day were our last is simply an extension of the negative visualization technique: As we go about our day,we should periodically pause to reflect on the fact that we will not live forever and therefore that this day