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Recently I’ve been revisiting Seneca’s Moral Epistles which are a letter collection of 124 letters addressed to his friend Lucilius. Among these letters, Letter VII, better known as ‘On Crowds’ has caught my eye, which you can read from the link below.
Alright on with it, Letter VII. On Crowds offers timeless insights into human behavior and societal influences. It Carries strong anti-conformist themes because Seneca advises his friend Lucilius to avoid crowds and negative influences, emphasising the dangers of conforming blindly to societal norms and behaviors. He highlights the corrupting influence of crowds on individual character and morality, warning against the pitfalls of seeking validation or approval from the majority.
It’s a short letter touching on the minutiae of crowd psychology, the moral and ethical implications of associating with crowds, the dangers of conforming to societal norms, the importance of self-awareness and personal responsibility, and the value of inner virtue and authenticity.
The French existentialist philosopher, Sartre, would be proud of this letter because here Seneca is showcasing his authenticity towards resisting the influence of crowds. Sartre believed in the importance of individuals being true to themselves and maintaining self-awareness amidst societal pressures.
Seneca’s made insights on crowds that predated Gustave Le Bon’s 1895 psychology work—The Crowd—by thousands of years! An example is this passage from the letter:
“To consort with the crowd is harmful; there is no person who does not make some vice attractive to us, or stamp it upon us, or taint us unconsciously therewith. Certainly, the greater the mob with which we mingle, the greater the danger.“ 1
Though not as systemic or in depth, compare Seneca’s passage to this one by Le Bon (Emphasis highlighted bold):
“The most striking peculiarity presented by a psychological crowd is the following: Whoever be the individuals that compose it, however like or unlike be their mode of life, their occupations, their character, or their intelligence, the fact that they have been transformed into a crowd puts them in possession of a sort of collective mind which makes them feel, think, and act in a manner quite different from that in which each individual of them would feel, think, and act were he in a state of isolation. There are certain ideas and feelings which do not come into being, or do not transform themselves into acts except in the case of individuals forming a crowd.”
Seneca advises Lucilius to avoid crowds because they can be harmful to one’s character. He admits his own weakness in facing crowds, as he finds that his inner calm is disturbed and negative traits resurface when he interacts extensively with people. If we are present among the multitudes of human beings, that can exert an influence upon our behaviour and perhaps even our psychology. This is a testament to how malleable the self can be.
Seneca tells his friend that bad examples can affect even those who strive for virtue. He mentions historical figures like Socrates, Cato, and Laelius, suggesting that even they might have struggled to maintain their morals in the face of contrary influences.
“But both courses are to be avoided; you should not copy the bad simply because they are many, nor should you hate the many because they are unlike you. Withdraw into yourself, as far as you can. Associate with those who will make a better man of you. Welcome those whom you yourself can improve. The process is mutual; for men learn while they teach.” 1
From Socrates perspective: strong minds discuss ideas. By associating with those who uplift and improve your character rather than conforming to the ways of the majority, Seneca stresses the importance of mutual learning and improvement in relationships. By befriending or spending company with learned and virtuous people, we can enrich our minds through dialogue with them and vice versa.
Seneca’s letter ‘On Crowds’ offers timeless insights into the dangers of conformity and the importance of maintaining moral integrity in the face of external influences. By reflecting on Seneca’s teachings, we can strive to lead more authentic, virtuous lives, grounded in self-awareness and personal responsibility.
Source:
1: https://en.wikisource.org/wiki/Moral_letters_to_Lucilius/Letter_7
