Is Stoicism Kayfabe?
Exploring the Art of Philosophical Persona
The ancient philosophy of Stoicism, with its emphasis on virtue, reason, and mastering one's emotions, has enjoyed a modern revival. But could there be an element of "kayfabe" – the art of presenting a fictional narrative as authentic – woven into the Stoic tradition? This article explores how some of Stoicism's most famous practitioners might have employed a bit of philosophical theatrics to advance their teachings and navigate the complexities of their times.
The Roots of Stoic Kayfabe
To understand the origins of Stoic kayfabe, we must start with Zeno of Citium, the founder of the Stoic school. Zeno's philosophical journey was one of synthesis and reinvention. He studied under the Cynic Crates, the Megarian dialecticians, and the Academics, cherry-picking elements from each school to create his own philosophical blend.[1] In a sense, Zeno was engaging in a form of proto-kayfabe, crafting a new philosophical persona by borrowing and recombining ideas from his predecessors.
This eclecticism set the stage for future Stoics to adapt their teachings to suit their audiences and personal circumstances. As
notes in his article "Everything Is Kayfabe," "Kayfabe requires you to either consciously or subconsciously suspend disbelief."[2] By presenting Stoicism as a coherent and compelling worldview, even as it drew from disparate sources, Zeno and his followers invited their audiences to buy into the Stoic narrative.
It's important to situate this development in the competitive landscape of ancient philosophy. Philosophical schools vied for students and patronage, and as
observes in "The Stoicism Scam," they were sometimes willing to modify their teachings to attract followers.[3] Presenting Stoicism as a comprehensive and transformative way of life – a kind of philosophical "gimmick" – could have been a savvy marketing move in this environment.Cato: The Stoic Superhero
One of the most enduring figures in the Stoic pantheon is Cato the Younger, the Roman statesman and Stoic exemplar. Even in the face of political opposition and personal danger, Cato's unwavering commitment to principle made him a model of Stoic virtue. He became a rhetorical tool and moral exemplar for later Stoics, particularly Seneca.
Seneca frequently invoked Cato as a paragon of Stoic wisdom and resilience in his moral epistles and essays.[4] By aligning himself with Cato's legacy, Seneca might have sought to claim a kind of moral authority, even as his own actions sometimes fell short of Stoic ideals. In this sense, Cato could be seen as a form of kayfabe for Seneca – a mask to wear, a standard to invoke, a way to burnish his own philosophical credentials.
Of course, this interpretation is speculative. Cato's influence on Seneca and other Stoics was likely a complex mix of genuine admiration, rhetorical utility, and self-fashioning. However, viewing their relationship through the lens of kayfabe can shed light on how Stoic ideas were transmitted and adapted across generations.
Seneca: The Stoic Showman
Seneca himself was a master of Stoic kayfabe. Born into wealth and power, he preached the virtues of austerity while amassing a vast fortune. He counseled moderation while entangled in the excesses and intrigues of the imperial court. Were Seneca's lofty Stoic writings a persona carefully crafted to project an image of sagely detachment? Philosopher
himself asks whether Seneca “should he be expelled from the [Stoic] canon on account of the alleged massive inconsistency between his principles and the way he lived his life?”[5] Were his works more concerned with how he looked to others than with living like a Stoic?
Seneca's Stoic "gimmick" may have crystallized after his return from exile. Recalled to Rome by Nero's mother Agrippina, Seneca had experienced firsthand the caprices of imperial disfavor. Adopting the role of the unperturbable Stoic sage could have been his strategy to insulate himself from further reversals of fortune – a form of political and personal kayfabe.
Even Seneca's famous death scene, in which he calmly discoursed on philosophy while bleeding out on Nero's orders, has a theatrical quality. Multiple, somewhat conflicting accounts of his death circulated in antiquity.[6] Was this the ultimate Stoic exit or a final act of self-mythologizing? The ambiguity only adds to the aura of Stoic kayfabe surrounding Seneca's life and legacy.
Epictetus: Kayfabe in the Classroom
Epictetus, the former slave, turned into a Stoic teacher and left no writings of his own. His teachings survive through the notes of his student Arrian. This fact alone casts Epictetus' Stoicism in a different light than Seneca's. Rather than crafting a public persona, Epictetus' kayfabe, if it can be called that, was employed in service of his students.
Epictetus used vivid analogies, biting wit, and rhetorical flair to drive home Stoic principles as a teacher. If he exaggerated his equanimity or embellished tales of Stoic exemplars, it was to inspire his pupils to strive for similar heights. In a sense, Epictetus was playing the role of the consummate Stoic mentor, modeling the unflappable demeanor and incisive reasoning he sought to cultivate in his charges. His classroom was his stage, and his larger-than-life Stoic persona was a pedagogical tool.
The Stoic Marketing Machine and the Art of Living
As noted earlier, ancient philosophical schools competed directly for students and patronage.[7] Presenting Stoicism through the kayfabe of unassailable sages and dramatic displays of virtue could have been a savvy marketing move. The Stoics were selling a brand as much as a philosophy, and by casting themselves as moral superheroes, they intrigued and inspired potential adherents.
This dynamic has parallels in the modern marketplace of ideas, where philosophical and self-help gurus often cultivate larger-than-life personas to attract followers.
argues that many contemporary Stoic writers and influencers repackage generic self-help techniques as distinctively "Stoic" wisdom, using the Stoic brand as a marketing tool.[3]
So, is Stoicism just an ancient con game, a set of manipulative techniques dressed up in philosophical garb? I would argue no. While it's essential to recognize the elements of kayfabe in Stoicism's history and current revival, this doesn't negate the value of Stoic ideas and practices.
What Doug Bates identifies as the "Stoic scam" – the labeling of generic self-help techniques as Stoic – is a problem of branding and attribution, not necessarily a flaw in the techniques themselves. As
argues, many Stoic exercises, such as negative visualization and self-examination, have genuine psychological benefits, even if they're not exclusively Stoic.[8]
The key is to separate Stoicism's universal human wisdom from its culturally specific packaging and dogmatic excesses. We can appreciate Seneca's insights on anger or Epictetus' teachings on resilience without buying into every aspect of their worldviews or personal conduct. Recognizing the elements of kayfabe in their self-presentation doesn't diminish the power of their ideas, but it does remind us to engage with them critically and selectively.
Ultimately, Stoicism is best understood as an art of living – a set of tools and practices for navigating the challenges of existence with grace, resilience, and integrity. Like any art, it involves a measure of skill, creativity, and yes, even performance. The Stoic sages were philosophers, but they were also artists of the soul, crafting personas and narratives that could inspire and transform their audiences.
Conclusion
Kayfabe provides a revealing lens for understanding Stoicism's enduring appeal and influence. From Zeno's eclectic beginnings to Cato's legend, from Seneca's political maneuvering to Epictetus' pedagogical prowess, Stoic thinkers have long recognized the power of philosophical theatrics to capture hearts and minds.
Acknowledging this aspect of Stoicism doesn't negate its value, but it does invite us to approach the philosophy with a critical eye. We can appreciate Stoicism's psychological insights and ethical wisdom while recognizing its historical context and rhetorical strategies. In the end, maybe a little kayfabe is what makes Stoicism so compelling—a philosophy that speaks to our yearning for meaning and transcendence, even as it grapples with the all-too-human realities of politics, competition, and self-promotion.
As we navigate the complexities of our lives and society, we can draw inspiration from the Stoic sages while learning from their struggles and contradictions. Stoicism, like any philosophy, is a human creation – a product of its time and place, shaped by the desires and limitations of its adherents. By engaging with it critically and creatively, we can adapt its insights to our contexts and challenges, crafting our own philosophical personas. In this way, we become not just consumers of Stoic kayfabe, but active participants in the ongoing story of wisdom and the art of living.
References
[1] Diogenes Laërtius. "Lives of the Eminent Philosophers." Translated by Pamela Mensch, Oxford University Press, 2018.
[2]
. "Everything Is Kayfabe." , 22 Jan 2024.[3]
. "The Stoicism Scam." Pyrrhonism, 14 Sep 2022, restacked on 5 Feb 2024.[4] Seneca. "Letters on Ethics." Translated by Margaret Graver and A.A. Long, University of Chicago Press, 2015.
[5]
. "Seneca Was a Man, Not a Sage." Medium, 28 Feb 2017.[6] James Romm. "Dying Every Day: Seneca at the Court of Nero." Knopf, 2014.
[7] William B. Irvine. "A Guide to the Good Life: The Ancient Art of Stoic Joy." Oxford University Press, 2008.
[8]
. "How to Think Like a Roman Emperor: The Stoic Philosophy of Marcus Aurelius." St. Martin's Press, 2019.
Excellently written.