Podcast #2, Feminist Stoicism, Zen Poetry, Yiddish Curses, Select Quotes, & Past Posts of 2024
"Perhaps someone may say that courage is a virtue appropriate to men only. That is not so." —Gaius Musonius Rufus
1. Podcast
It’s always fun talking with
and . They were kind enough to invite me back for a second time on their Moral Mayhem podcast, where we talk more about corporal punishment, parenting styles and child discipline, antisemitism, the “online right”, among other things.
We also touched on how men and women relate to the virtues, and whether it is useful or correct to talk about things like “masculine virtues” and “feminine virtues”.
Apropos of that, below are some of the more egalitarian and—by the standards of the time—remarkably feminist arguments for not making much distinction between men and women regarding virtue, as well as for teaching women philosophy.
Gaius Musonius Rufus was a Roman Stoic philosopher who lived roughly 30-100 A.D. He tutored Epictetus and Dio Chrysostom, and was among the philosophers exiled from Rome in 65 A.D. under Nero (the same events which saw the philosopher Seneca and the poet Lucan sentenced to death by suicide).
Here are some excerpts from two essays—That women too should study philosophy, and Should daughters receive the same training as sons?— which I’ve edited for clarity.1
Rufus’ general argument is that men and women are both rational creatures, more alike than different, both aiming at virtue and the good life. Therefore the virtues apply to both equally and both deserve education in them. Even more, he recognized that male-female roles are typically different due to average natural differences between the sexes, but that there are times where men engage in more female-typical behavior/roles, and vice versa, depending on the person and the circumstance.
From “That women too should study philosophy”—
…Women as well as men, [Musonius] said, have received from the gods the gift of reason, which we use in our dealings with one another and by which we judge whether a thing is good or bad, right or wrong. Likewise the female has the same [five] senses as the male…Moreover, not men alone, but women too, have a natural inclination toward virtue and the capacity for acquiring it, and it is the nature of women no less than men to be pleased by good and just acts and to reject the opposite of these.
If this is true, by what reasoning would it ever be appropriate for men to search out and consider how they may lead good lives, which is exactly the study of philosophy, but inappropriate for women?...
…As for justice, would not the woman who studies philosophy be just, would she not be a blameless life-partner, would she not be a sympathetic helpmate, would she not be an untiring defender of husband and children, and would she not be entirely free of greed and arrogance? And who better than the woman trained in philosophy…would be disposed to look upon doing a wrong as worse than suffering one…and to regard being worse-off as better than gaining an unjust advantage? Moreover, who better than she would love her children more than life itself?…
Now as for courage, certainly it is to be expected that the woman [educated in philosophy] will be more courageous than the uneducated…and she will not therefore submit to anything shameful because of fear of death or unwillingness to face hardship, and she will not be intimidated by anyone because he is of noble birth, or powerful, or wealthy, no, not even if he be the tyrant of her city. For in fact she has schooled herself to be high-minded and to think of death not as an evil, and life not as a good, and likewise not to shun hardship and never for a moment to seek ease and indolence…
From “Should daughters receive the same training as sons?”—
…And yet, it is easy to perceive that there is not one set of virtues for a man, and another for a woman. In the first place, a man must have understanding and so must a woman, or what pray would be the use of a foolish man or woman? Then it is essential for one no less than the other to live justly, since the man who is not just would not be a good citizen, and the woman would not manage her household well if she did not do it justly… Again, it is recognized as right for a woman in wedlock to be chaste, and so is it likewise for a man; the law, at all events, decrees the same punishment for committing adultery as for being taken in adultery. Gluttony, drunkenness, and other related vices, which are vices of excess and bring disgrace upon those guilty of them, show that self-control is most necessary for every human being, male and female alike; for the only way of escape from wantonness is through self-control; there is no other.
Perhaps someone may say that courage is a virtue appropriate to men only. That is not so. For a woman too of the right sort must have courage and be wholly free of cowardice, so that she will neither be swayed by hardships nor by fear; otherwise, how will she be said to have self-control, if by threat or force she can be constrained to yield to shame? Nay more, it is necessary for women to be able to repel attack, unless indeed they are willing to appear more cowardly than hens and other female birds which fight with creatures much larger than themselves to defend their young. How then should women not need courage? That women have some prowess in arms the race of the Amazons demonstrated when they defeated many tribes in war. If, therefore, something of this courage is lacking in other women, it is due to lack of use and practice rather than because they were not endowed with it.
…Well then, if it is necessary for both to be proficient in the virtue which is appropriate to a human being, that is for both to be able to have understanding, and self-control, and courage, and justice, the one no less than the other, shall we not teach them both alike the art by which a human being becomes good? Yes, certainly we must do that and nothing else.
"Come now," I suppose someone will say, "do you expect that men should learn spinning the same as women, and that women should take part in gymnastic exercises the same as men?" No, that I should not demand. But I do say that, since in the human race man's constitution is stronger and woman's weaker, tasks should be assigned which are suited to the nature of each; that is the heavier tasks should be given to the stronger and lighter ones to the weaker. Thus spinning and indoor work would be more fitting for women than for men, while gymnastics and outdoor work would be more suitable for men. Occasionally, however, some men might more fittingly handle certain of the lighter tasks and what is generally considered women's work, and again, women might do heavier tasks which seem more appropriate for men whenever conditions of strength, need, or circumstance warranted.
For all human tasks, I am inclined to believe, are a common obligation and are common for men and women, and none is necessarily appointed for either one exclusively, but some pursuits are more suited to the nature of one, some to the other, and for this reason some are called men's work and some women's. But whatever things have reference to virtue, these one would properly say are equally appropriate to the nature of both…
…I only urge that [both men and women] should acquire from philosophy goodness in conduct and nobility of character. Now, in truth, philosophy is training in nobility of character and nothing else.
…her band of Amazons, with moon-shaped shields,
Penthesilea led; her martial eye
flamed on from troop to troop; a belt of gold
beneath one bare, protruded breast she bound—
a warrior-virgin braving mail-clad men.
—Virgil, Aeneid 1.490-493
2. Selected Verses of Ryōkan
Here are a few excerpts from one of my favorite poets, Ryōkan Taigu (1758-1831).
According to his biography—
…Shy and studious as a boy, Ryōkan was the local Don Juan for a brief period in his youth. Following a spiritual crisis around the age of twenty, however, he renounced his patrimony and entered a Zen monastery.
In 1780 Ryōkan became the disciple of Kokusen, the top Sōtō Zen rōshi of the period, and accompanied that master to Entsū-ji in Tamashima. Ryōkan trained diligently at that lovely little monastery until Kokusen’s death in 1791. Even though he had received formal sanction as Kokusen’s Dharma heir, Ryōkan spurned all invitations to head up his own temple and embarked instead on a long pilgrimage, wandering all over Japan during the next decade.
In his early forties, Ryōkan drifted back to his native place, and he remained there the rest of his days, living quietly in mountain hermitages. He supported himself by begging, sharing his food with birds and beasts, and spent his time doing Zen meditation, gazing at the moon, playing games with the local children and geisha, visiting friends, drinking rice wine with farmers, dancing at festivals, and composing poems brushed in exquisite calligraphy.
Untitled—
If someone asks My abode I reply: "The east edge of The Milky Way." Like a drifting cloud, Bound by nothing: I just let go Giving myself up To the whim of the wind
He can be enigmatic—
Who says my poems are poems? These poems are not poems. When you can understand this, then we can begin to speak of poetry.
The essence of Zen—”This is it! This is it”—
Playing with the Children: Early spring The landscape is tinged with the first fresh hints of green Now I take my wooden begging bowl And wander carefree through town The moment the children see me They scamper off gleefully to bring their friends They’re waiting for me at the temple gate Tugging from all sides so I can barely walk I leave my bowl on a white rock Hang my pilgrim’s bag on a pine tree branch First we duel with blades of grass Then we play ball While I bounce the ball, they sing the song Then I sing the song and they bounce the ball Caught up in the excitement of the game We forget completely about the time Passersby turn and question me: “Why are you carrying on like this?” I just shake my head without answering Even if I were able to say something how could I explain? Do you really want to know the meaning of it all? This is it! This is it!
One of his poems is called “My Precepts”, and it consists of 40 rules for his life, each phrased as “Take care not to…”. One of them is “Take care not to yell at children”.
And a very sad poem—
For Children Killed In A Smallpox Epidemic: When spring arrives From every tree tip Flowers will bloom, But those children Who fell with last autumn’s leaves Will never return.
He provides a wonderful image of the lay people he so often saw clamoring after useless and frivolous things—
…Such people are like monkeys Frantically grasping for the moon in the water And then falling into a whirlpool.
He wrote about the joys of his quiet existence—
My house is buried in the deepest recess of the forest Every year, ivy vines grow longer than the year before. Undisturbed by the affairs of the world I live at ease, Woodmen’s singing rarely reaching me through the trees. While the sun stays in the sky, I mend my torn clothes And facing the moon, I read holy texts aloud to myself. Let me drop a word of advice for believers of my faith. To enjoy life’s immensity, you do not need many things.
He was playfully noble—“That’s my life, and the world owes me nothing”—
Yes, I’m truly a fool Living among trees and plants. Please don’t question me about illusion and enlightenment — This old fellow just likes to smile to himself. I wade across streams with bony legs, And carry a bag about in fine spring weather. That’s my life, And the world owes me nothing.
And the darker side of the hermit’s life—
Light sleep, the bane of old age: Dozing off, evening dreams, waking again. The fire in the hearth flickers; all night a steady rain Pours off the banana tree. Now is the time I wish to share my feelings – But there is no one.
And—
In a dilapidated three-room hut I’ve grown old and tired; This winter cold is the Worst I’ve ever suffered through. I sip thin gruel, waiting for the Freezing night to pass. Can I last until spring finally arrives? Unable to beg for rice, How will I survive the chill? Even meditation helps no longer; Nothing left to do but compose poems In memory of deceased friends.
From his biography—
A friend wrote this about Ryōkan: When Ryōkan visits it is as if spring had come on a dark winter’s day. His character is pure and he is free of duplicity and guile. Ryōkan resembles one of the immortals of ancient literature and religion. He radiates warmth and compassion. He never gets angry, and will not listen to criticism of others. Mere contact with him brings out the best in people.
Good friends and excellent teachers— Stick close to them! Wealth and power are fleeting dreams But wise words perfume the world for ages.
3. Yiddish Curses
One of my favorite things to learn about another culture is its swears and curses. I was rummaging through some of my mom’s old books and came across a bunch of Yiddish stuff, including a book of jokes. One part was a collection of Yiddish curses—a few are below. It’s interesting how much you can learn about a people by the things they focus on, like mothers-in-law, bowel problems, etc, when damning their enemies:
May your blood turn to whiskey, so that a hundred bedbugs get drunk on it and dance the mazurka in your belly button.
May your husband's father marry three times so you'll have three mothers-in-law.
May you fall into the outhouse just as a regiment of Ukrainians is finishing a prune stew and twelve barrels of beer.
May all your teeth fall out-except one, so you can have a toothache.
May you be known for your hospitality to God's creatures: lice, rats, bedbugs, fleas, worms, and maggots.
May the worms hold a wedding in your belly and invite all their relatives from Yehupetz to Slobodka.
May your bones be broken as often as the Ten Commandments.
May a trolley car grow in your stomach.
May Gypsies camp out in your belly and steal your guts one by one.
May the heartburn after one of your meals be strong enough to heat the Czar's palace.
May your corns grow higher than Mount Sinai.
I wish you everything you wish me, and everything you'll regret not having wished me after I've wished you everything I wish you.
4. Some Sayings for a Work in Progress
Philosophy teaches us to act, not to speak; it exacts of every man that he should live according to his own standards, that his life should not be out of harmony with his words, and that, further, his inner life should be of one hue and not out of harmony with all his activities.
—Seneca, Epistles, XX. On Practising what you Preach
…I use truth as my scythe, and sweetness is my release…
—Gotama Buddha, Kasibhāradvājasutta, Saṁyutta Nikāya 7.11 [With Bhāradvāja the Farmer, Linked Discourses 7.11]
Although this Logos is eternally valid, yet men are unable to understand it — not only before hearing it, but even after they have heard it for the first time. That is to say, although all things come to pass in accordance with this Logos, men seem to be quite without any experience of it - at least if they are judged in the light of such words and deeds as I am here setting forth.
—Heraclitus, Fragments
As for those who try to understand through other people’s words, they are striking at the moon with a stick, or scratching a shoe whereas it is the foot that itches. What concern do they have with the truth?
—Mumon’s preface, Mumonkan [The Gateless Gate]
The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance.
—Thomas a Kempis, The Imitation of Christ
In this same way, the greatest teachers from earliest times who were settled in the Way have carried out their work with their own hands. How are we inexperienced practitioners of today able to remain so negligent in our practice! Those who have come before us have said, “The Way-Seeking Mind of a tenzo [monastery cook] is actualized by rolling up your sleeves.”
—Dōgen Zenji, 1200-1253 CE, Tenzo Kyōkun [Instructions for the Cook]
This was the practice of Socrates: this was the reason why he always had one face. But we choose to practice and study anything rather than the means by which we shall be unimpeded and free. You say, “Philosophers talk paradoxes.” But are there no paradoxes in the other arts? and what is more paradoxical than to puncture a man’s eye in order that he may see [by removing a cataract]? If anyone said this to a man ignorant of the surgical art, would he not ridicule the speaker? Where is the wonder then if in philosophy also many things which are true appear paradoxical to the inexperienced?
—Epictetus, Discourses § 25
Ordinary people look to their surroundings, while followers of the Way look to Mind, but the true Dharma is to forget them both. The former is easy enough, the latter very difficult. Men are afraid to forget their minds, fearing to fall through the Void with nothing to stay their fall. They do not know that the Void is not really void, but the realm of the real Dharma.
— Huang Po, The Chün Chou Record
Those who have not learned are in confusion; not relying on the source, they abandon their families, quit their jobs, and wander around in misery, running north and south looking for “ Zen” and “ Tao” and seeking “ Buddha” and “Dharma” on the tongues of old monks all over the land, intentionally waiting for their “transmission” [induction into the line of succession of Zen masters], unaware they have missed the point long ago.
—Mian Xianjie, 1118-1186
At bottom, and just in the deepest and most important things, we are unutterably alone, and for one person to be able to advise or even help another, a lot must happen, a lot must go well, a whole constellation of things must come right in order to succeed.
—Rainer Maria Rilke, Letters to a Young Poet
If you rely on the differences in teachers and see the differences in persons, you are misled by blind teachers into reifying Buddha, Dharma, Zen, Tao, mysteries, marvels, functions, and states. One way and another this glues your tongue down, nails your eyes shut, and constricts your heart.
—Yongming Yanshou, 904-976
Unlike my approach to other existential ultimate concerns (death, isolation, freedom), I find that meaning in life is best approached obliquely. What we must do is to plunge into one of many possible meanings, particularly one with a self-transcendent basis…The question of meaning in life is, as the Buddha taught, not edifying. One must immerse oneself into the river of life and let the question drift away.
—Irvin Yalom, The Gift of Therapy
Once you fully apprehend the vacuity of life without struggle, you are equipped with the basic means of salvation
—Tennessee Williams
5. Posts of 2024 (so far):
For our first conversation, we touched on severe mental illness, barriers to good psychiatric treatment, identifying with diagnostic labels, meditation, among other things.
Eighteen of my favorite cover songs that have been shamefully neglected.
My case for why physicians should keep activism out of work.
A proposal for reintroducing corporal punishment. There were a lot of great comments on this one and I need to get around to posting them with my replies.
A case report of a patient with catatonia.
My translation of the first three sections of this largely-forgotten work of Baroque Spanish literature.
A follow up on a subscriber request, for a medical student thinking about going into psychiatry.
Why psychiatrists should not publicly offer their professional opinions on political figures.
A short reflection on loss.
Translated by Cora E. Lutz, 1947.
What a great selection of wisdom (Ryokan and Balthasar Gracian), humor (Yiddish curses) and provocative ideas for reform (corporal punishment alternative). And everything in in between. Thank you !
Your commitment to excusing and apologizing for Israel's slaughter of civilians is rather impressive. But discussion on this topic is obviously futile, because you have already smeared anyone who disagrees as anti-semetic, stupid or "high-IQ cranks". You have created for yourself a perfect Plato's cave from which you never have to leave. Congratulations I suppose, Ignorance truly is bliss.