by Rajiv C. Shah(1)
The Jain teaching of non-attachment or non-materialism seems aberrant in the light of modern currents of consumerism. Many individuals, some Jain youngsters, in particular, who are influenced by the Western philosophies and thought, feel alienation from Jain philosophy on account of this teaching, especially in view of the fact that most Jain individuals and institution are deeply immersed in materialism. However, non-attachment was prevalent in a variety of Western thought. For example, non-attachment was one of the principal concepts in Stoic philosophy - a school of thought that was instituted by Zeno 2300 years ago.
Almost all religions preach that greed is a cardinal sin. So what is so unique about Stoicism? Well, many tenets of Stoicism are similar to those of Jainism. Some of the tenets of Stoicism are:
1. There exists an intelligible order in the universe.2. Nature is one, a dynamic continuum. The intelligible order and nature are united.
3. Nature has endowed us with the faculty of reason, the power of choice, and the capacity for love.
4. The four cardinal virtues are: wisdom (prudence), justice, courage (fortitude) and decorum (temperance).
5. Spiritual growth comes from seeking the good.
6. The path to inner peace is through the extinguishing all desire to have or to affect things beyond one's control and through living for the present without hope for or fear of the future; beyond the power of opinion.
Thus the Stoic philosophy held that events in the external world were supremely rational. Every event happened for a reason, and the control of these events was beyond human capacity. Simple living through moderation and frugality is the key to happiness. Things such as money, sickness and reputation held no real value or moral goodness for the Stoics.
Although the Stoics believed that the external world was beyond our control, the internal world of rationality, our mind, was in our control. A proper attitude in life could achieve virtue, which for the Stoics was the only way to achieve happiness. The proper actions were self-control and not letting ourselves be dependent on the ever-changing external world. Achieving this meant living in accordance with nature. For human beings this meant a life of rationality, this would be good life, a philosophical life.
Since we cannot ever have control over things in the external world such as beauty or money, we should not let ourselves get attached to those things, which may vanish in a moment. Thus the Stoics believed if a proper life was led then Socrates' statement 'a good person cannot suffer any harm' would be true. This is because a good person would not let his/her happiness or virtue be affected by external conditions that he/she could not control.
The following quotations from Epictetus, a great Stoic philosopher, illustrate these views:(2)
Of all existing things some are in our power, and others are not in our power. In our power are thoughts, impulse, will to get and will to avoid, and, in a word, everything which is our own doing. Things not in our power include the body, property, reputation, office, and, in a word, everything which is not our doing. Things in our power are by nature free, unhindered, untrammeled; things not in our power are weak, servile, subject to hindrance, dependent on others. (Manual, 1)Ask not that events should happen as you will, but let your will be that events should happen as they do, and you shall have peace. (Manual, 8)
This refers to what one's proper actions should be. Epictetus is telling us not to try to control the external world, but merely accept it.
What disturbs man's mind is not events but their judgments on events. For instance, death is nothing dreadful, or else Socrates would have thought it so. No, the only dreadful thing about it is men's judgment that it is dreadful. (Manual, 5)Remember that foul words or blows in themselves are no outrage, but your judgment that they are so. So when any one makes you angry, know that it is your own thought that has angered you. Wherefore make it your first endeavor not to let your impressions carry you away. (Manual, 20)
When anything, from the meanest thing upwards, is attractive or serviceable or an object of affection, remember always to say to yourself, 'What is its nature?' If you are fond of a jug, say you are fond of a jug; then you will not be disturbed if it be broken. If you kiss your child or wife, say to yourself that you are kissing a human being, for then if death strikes it you will not be disturbed. (Manual, 3; cf 7, 11, 14)
Note that Epictetus is not equating wife or child with a jug, but merely reminding us that both events are beyond our control.
When you see a man shedding tears in sorrow for a child abroad or dead, or for loss of property, beware that you are not carried away by the impression that it is outward ills that make him miserable. Keep this thought by you: 'What distresses him is not the event, for that does not distress another, but his judgement on the event.' Therefore do not hesitate to sympathize with him so far as words go, and if it so chance, even to groan with him; but take heed that you do not also groan in your inner being. (Manual, 16)When another man's slave has broken the wine cup, we are very ready to say at once, 'Such things must happen.' Know then that when your cup is broken, you ought to behave in the same way as when your neighbor's was broken. Apply the same principle to higher matters. Is another's child or wife dead? not one of us but would say, 'Such is the lot of man'; but when one's own dies, straightaway one cries, 'Alas! miserable am I'. But we ought to remember what our feelings are when we hear it of another. (Manual, 26)
These are a few glimpses of concept of detachment in Stoicism.
Footnotes:
1. Son of Dr. Chandrakant P. and Mrs. Devyani Shah, Schaumburg IL.
2. These quotations are from Epictetus' Manual.
Bibliography:
1. Terence Irvin, Classical Thought, (Oxford; Oxford University Press, 1989).
2. William J. Prior, Virtue and knowledge: An Introduction to Ancient Greek Ethics, (London; Routledge Publishing, 1991).
All selections of Epictetus are from page 209 to page 213 of this book.
3. F. H. Sandbach, The Stoics, (London; Chatto & Windus, 1975).