The Daily Stoic - Plutarch on How To Be A Leader

Episode Date: September 4, 2022

Today’s episode features an excerpt from Jeffrey Beneker’s How To Be A Leader: An Ancient Guide to Wise Leadership. How To Be A Leader is a modern translation and collection of essays about successful leadership from the ancient biographer.✉️  Sign up for the Daily Stoic email: https://dailystoic.com/dailyemail🏛 Check out the Daily Stoic Store for Stoic inspired products, signed books, and more.📱 Follow us: Instagram, Twitter, YouTube, TikTok, FacebookSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Hey, prime members, you can listen to the Daily Stoic podcast early and add free on Amazon music. Download the app today. Welcome to the weekend edition of the Daily Stoic. Each weekday we bring you a meditation inspired by the ancient Stoic, something that can help you live up to those four Stoic virtues of courage, justice, wisdom, and temperance. And here on the weekend, we take a deeper dive into those same topics. We interview stoic philosophers. We reflect. We prepare. We think deeply about the challenging issues of our time. And we work through this philosophy in a way that's more possible here when we're not rushing to work or to get the kids to school. When we have the time to think, to go for a walk, to sit with our journals, and to prepare

for what the future will bring. Celebrity feuds are high stakes. You never know if you're just going to end up page six or do-mo-ah or in court. I'm Matt Bellissi. And I'm Sydney Battle, and we're the host of Wonder E's new podcast, Dis and Tell, where each episode we unpack a different iconic celebrity feud. From the build-up, why it happened, and the repercussions. What does our obsession with these feud say about us?

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which set its sights upon anyone who failed to fight for Brittany. Follow Dissentel wherever you get your podcast. You can listen ad free on Amazon Music or the Wondery app. Hey everyone, it's Ryan Holiday, and I'm a very special episode of the podcast today. Everyone's what I read a book, and I'm just like, wow. That is a book and I've really loved

the Princeton University Presses series of classical texts. They sort of take these great classical texts, the short excerpts, they put them together, they've got some of Epicetus, they've got some of Mark Serrelius and Seneca. I've just really loved them. And this episode is from their book How to Be a Leader, which was written by Plutarch.

It's from his essay series Moralia. It's translated and introduced by Jeffrey Bennecker. Today's episode, the title of it even is just fantastic. It's a leader should do anything but not everything. And it's about how a leader has to share power, has to delegate, has to prioritize the tasks that they do. Plutarch is the best that's ever done it.

And I'm so grateful to Princeton University Press in this ancient wisdom series that they have for putting together this new edition. I highly recommend you read How to Be a Leader. And if you like this audiobook sample, thank you to the folks at Tantor Media, Highbridge Audio, a division of recorded books. They're the ones who were generous and kind enough to give us the audiobook sample. So if you love audiobooks, you can listen to an audiobook version of this full edition, which we have here, Plutarch's How to Be a Leader. A leader should do anything, but not everything.

To an uneducated leader, in this brief essay, Plutarch refutes the notion that the benefit of holding office is merely the opportunity to exercise power. This is the myopic stance of uneducated leaders whom he portrays as insecure and afraid of the people they govern. Educated leaders, conversely, are primarily concerned with the welfare of their constituents, even at the expense of their own power or safety. A leader becomes educated in Plutarch's view by exposure to philosophy, and in particular to moral philosophy. The greatest benefit to be derived from this sort of education is the development of the logos or reason, which is essential to controlling one's emotions and impulses. Leaders who allow

themselves to be governed by reason will in turn govern their cities benevolently. The uneducated leader, on the other hand, is plagued by greed, paranoia, and a false sense of grandeur. Plutarch holds out God in this essay, as the ideal to which leaders should compare and assimilate themselves. This God, however, is not one of the deities of the polytheistic Greek religion, but rather a philosophical concept that Plutarch is borrowed from Plato. It represents a pure reason and the perfection of moral virtue. Plutarch conceives of this deity as existing in the heavens where the sun becomes its physical manifestation, and just as the sun in the heavens where the sun becomes its physical manifestation.

And just as the sun in the sky represents the perfection of the deity, so the leader who is governed by reason exhibits an example of virtue to the citizens of a city. And even more, this virtuous leader may in turn make the citizens virtuous. Thus, good political leadership depends not on formulating and executing particular policies, but on the moral development of the leaders themselves. 1. The people of Cyrene were in treating Plato to write laws for them and to reorganize their constitution, but he declined, claiming that it would be difficult to establish laws

for the Cyenians because they were so well off. For nothing is so naturally haughty and harsh and hard to govern as a man who has acquired a reputation for success. For the same reason, it is difficult to act as an advisor about governing to those who hold office because they are afraid to accept reason as their own governor, for fear that it will make them subservient to the obligations of their office and so reduce the benefit of their power. These people do not know the example of the Apompos, King of the Spartans, who was the first in spatter to involve the Ephors in the affairs of the kings. When his wife reproached him with the complaint that he would leave to his children an office that was weaker than the one he had received he replied, actually it will be stronger to the same degree that it is more stable.

For by letting go of the excessive and absolute character of his office he escaped envy and so avoided danger. And yet, when the apomper's diverted royal power to the ephors which was like diverting the current of a great stream, he deprived himself of whatever power he granted to them. Reason, that has been conditioned by philosophy, however, once it has been established as a counsellor and protector of the one who governs, removes the unstable element of power and leaves behind what is sound, just as happens when we apply reason to the maintenance of our health.

2. Most kings and leaders, however, lack sense, and so they imitate the unskilled sculptors who believe that their colossal statues appear great and strong when they fashion their figures with a mighty stride, a straining body and a gaping mouth. These kings and leaders, because they speak with a low-pitched voice, cast a harsh gaze, a factor can tankerous matter, and hold themselves a luth in their daily lives, suppose that they are imitating the dignity and solemnity of leadership. In fact, they are not at all different from those colossal statues, which on the exterior possess a heroic and divine facade, but inside are filled with earth and stone and lead. In the case of the statues however,

this weight keeps their upright posture stable and steady, while uneducated generals and leaders are oftentimes tripped up and toppled over by their innate foolishness. For they establish their lofty power upon a pedestal that is not been leveled, and so it cannot stand upright. Moreover just as a builder's rule is first established straight and unbending, and then is used to correct the alignment of everything else through adjustments and juxtapositions with respect to it, in the very same way, those who govern must first achieve governance of themselves, straighten out their souls, and set their character a right, and then they should assimilate their subjects to themselves.

For the one who is tipping over cannot straighten up someone else, nor can the ignorant person teach the disorderly established order, the disorganized organize, the ungoverned govern. But most leaders misunderstand this, thinking instead that the greatest benefit in governing is the freedom from being governed themselves. Take the King of the Persians, for instance. He believed that everyone was his slave except for his wife over whom he ought especially to have been the master. Three. Who then will govern the governor? The law which is King of everyone, both mortals and immortals, as Pindar says. But I'm not referring to a law that has been written in books or on any wooden tablets to be read. But I mean reason, which exists within those

who govern, always accompanying and guarding their souls, and never allowing them to lack guidance. Now, the Persian king assigned to one of his attendants this task, to come to him at dawn, and to say, arise O King, and attend to the matters that the great Ahura Mazda wants you to attend to. But this voice is always present with an educated and self-controlled leaders, speaking out and exhorting them. Polamon used to say that erotic love was a service of the gods intended for the care and well-being of young people. One might more truly say that those who govern serve God for the care and well-being of their fellow humans,

with the aim of dispersing some of the noble and good gifts that God grants and protecting the rest. Do you see this boundless sky up on high and infielding the earth in its soft embrace? The sky sends down the beginnings of the necessary seeds, while the earth yields them up. Some will grow from rain, others from wind, and others when warmed on their surface by the stars and moon, and the sun arranges everything and mixes its own charm into all that grows. But of the good gifts which the gods give, gifts that are so great and so many, there is no enjoyment or proper use of them that is separate from law and justice and a leader. Justice in fact is the aim of the law, and law is the work of law and justice and a leader. Justice, in fact, is the aim of

the law, and law is the work of the leader, and the leader is the image of God who gives order to everything. True leaders require no fideos to fashion them, no polycletus and no meron, because they, on their own, transform themselves into the likeness of God through virtue, creating a real-life statue that is the most pleasant to look upon and the most fitting image of a God. We've got a quick message from one of our sponsors and then we'll get right back to the show. Stay tuned.

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And so just as God has established the sun in the sky as a beautiful image of Himself and the moon as well, so in cities there is a facsimile of God and a source of light, the leader who is God fearing and upholds righteousness. That is to say, the leader who possesses the reason and the intellect of God, but not one who holds a scepter or lightning bolt or trident has some fashion themselves in images and ascribe themselves in writing, thus making their foolishness odious by adding to it what in fact is unantainable. For God resents those who imitate thunder and lightning and shooting rays of light, but he is pleased with those who eagerly pursue his virtue and

assimilate themselves to true beauty and benevolence. These, he strengthens, and to these he gives a share of his order, justice, truth and mildness. Fire is not more divine than they are, nor is light, nor the course of the sun, nor the rising and settings of stars, nor eternity and immortality. For God is fortunate, not in His longevity, but in the governing ability of His virtue. For this is a divine thing, and Noble 2 is the ability of His virtue to be governed.

4. When Anacchus was consoling Alexander, who was despondent over his murder of Clitus, he said that justice and right were attendance to Zeus, so that everything done by a king was by definition righteous and just. But in his attempt to assuage Alexander's remorse for his crime, he encouraged similar actions in the future. This was wrong and harmful. For if we must find a model for this situation, it would not be to say that Zeus has

justice as an attendant, but that Zeus himself is justice and right, and that he is the eldest and most perfect of laws. The ancient authors and teachers tell us, however, that not even Zeus is able to govern nobly apart from justice. She is a maiden, writes Hesseod, uncorrupted, and the companion of reverence, self-control, and profit. For this reason they call kings reverend. For it is appropriate that those who are least fearful should be most revered. Leaders, in fact, must be more afraid of inflicting harm than of suffering harm themselves. This is what causes them to be revered. This is the benevolent and noble sort of fear that leaders possess, to be afraid on behalf of those they govern, and so to remain vigilant and keep their constituents from harm. Just as dogs keep

careful watch over flocks in the pen when they've heard a stout-hearted wild beast. They act not in their own interests, but on behalf of those they are protecting. Take, Epiminondus, for example. When his fellow Thibans had abandoned themselves to a drunken festival, he alone kept watch over the city's weapons and walls, saying that by remaining sober and awake,

he was freeing the others to get drunk and sleep. Or, consider Keter the the younger at Utica. Following their defeat in battle, he ordered that everyone be sent to the coast, and after embarking them on ships and praying for good sailing, he returned to his quarters and committed suicide. Thus, he has taught us, on whose behalf a leader ought to be afraid, and what things a leader ought to scorn. But Cliarchus, the tyrant of Heraclia Pontica, used to curl himself into a box like a snake

when he went to sleep. And Aristodemus of Argos used to go up into a room on the second floor through a trap door, and after moving his bed on top of the door he would sleep there with his mistress, while the woman's mother would take away the ladder from below, and then put it back again in the morning. How much do you suppose the theatre and the town hall and the council chamber and the drinking party frightened this man, who had converted his own bedroom into a personal prison? In truth, kings are afraid for their subjects, while tyrants are afraid of their subjects.

And so tyrants increase their fear in proportion to their power, the more people they rule, the more people they fear. 5. It is indeed, neither likely nor fitting, as some philosophers claim, that God should exist intermingled with matter that is entirely passive or with substances that are liable to countless acts of compulsion and changes of fortune and fluctuations. Rather up on high, somewhere near that nature which ever and always remains the same, God is established upon a holy pedestal, as Plato says, and, making his way along a

straight path in accordance with nature, he completes his course. Just as the sun in the sky appears plainly as a beautiful facsimile and mirror image of God to those who are able to perceive him in it, so God has established in cities the light of righteousness and of his own reason. This light acts as an image, which those who are blessed and self-controlled seek to replicate in themselves through philosophy, reshaping themselves closer to the absolute standard of goodness. Nothing other than reason developed through philosophy creates this character within a person. If we understand this, we may avoid making the same mistake as Alexander. For when he saw Diogeny's at Corinth, he admired him for his natural abilities and marveled at his intellect and stature.

Then he declared, if I were not Alexander, I would be Diogeny's. In saying this, he essentially affirmed that he was weighed down by his own good fortune, fame and power which acted as impediments to virtue, and left him no time for anything else. He was further declaring that he envied the philosophers Ragged, Cloak and Leather Bag because Diogeny's was neither conquered nor held captive by them, while he himself was restrained by armor and horses and spears. But it was, in fact, possible for him to practice philosophy, and so to become Diogenies in his character while remaining Alexander in his success. Indeed, because he

was Alexander, he had all the more reason to become Diogenies, because with respect to his great success, which, like a ship is subject to strong winds and rough seas, he was in need of heavy ballast and astount pilot. 6. For private citizens who are weak and obscure, however, lack of intelligence combines with a lack of power to result in no harm being done, just as in bad dreams when a sense of grief disturbs the soul, but the soul, though it has the will, is unable to respond. But political power, once it is latched onto depravity, gives physical strength to one's emotions. Thus, the saying of Dionysius proves to be true. For he declared that whenever he achieved his desires

quickly, that was when he most enjoyed being tyrant. There is a great danger, then, when people who are able to accomplish what they wish, in fact wish for things that are improper. Then, as soon as the word was spoken, the deed was accomplished. The praveti, once combined with political power, races to give expression to every emotion. It converts anger into murder, love into adultery, and greed into the confiscation of property. Then, as soon as the word was spoken, the offender was put to death. As soon as the suspicion was raised, the one who was slandered was killed.

Scientists declare that lightning follows thunder, as blood flows after a wound is inflicted, even though we see the lightning first, because our sense of hearing passively awaits sound, where our sense of sight actively encounters light. Likewise, in the sphere of government, punishments may come before formal accusations, and indictments may proceed the presentation of proof. For the spirit is already yielding and no longer holds out, as the hook of an anchor lodged in sand yields when seas are rough. Unless a weighty reason presses down on and applies pressure to political power. For then, a leader imitates the sun, which moves least when it achieves its greatest

height, once it has ascended high into the northerly sky, and by taking its time, it makes its path more certain. 7. It is, of course, impossible for vices to go unnoticed when people hold positions of power. Epileptics begin to spin and rock back and forth when they go to high places and move around, and so height and motion expose their disease. Fortun, likewise, after elevating uneducated and unlearned people to even slight prominence through some wealth or glory or political office, immediately makes a show of their downfall. Or to put it another way, when Jaza empty, you cannot distinguish between those that are intact and those that are damaged, but once you fill them, then their leaks appear. Just so, cracked souls cannot contain political power,

but they leak with desire, anger, boasting and vulgarity. But why must I go on about this? When we know that people criticize even the smallest of defects in prominent and famous leaders, wine, for example, became a slander against Kaiman and sleep against Scipio. While Luculus was criticized for his overly luxurious dinners. Thank you for listening to the Daily Stug podcast. I just wanted to say we so appreciate it. We love serving you. It's amazing to us that over 30 million people

have downloaded these episodes in the couple years we've been doing it. It's an honor. Please spread the word, tell people about it, and this isn't to sell anything. I just wanted to say thank you. Thank you. Hey, prime members.

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