The Stoic All the Stoics Admired

Summary

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The Daily Stoic Podcast: "The Stoic All the Stoics Admired"

Host: Ryan Holiday
Date: May 8, 2026
Main Subject: The life and philosophical legacy of Cato the Younger

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Episode Overview

In this episode, Ryan Holiday explores why Cato the Younger was a singularly admired figure among Stoics both ancient and modern. Focusing on Cato’s lived example—rather than his writings—Holiday examines his moral courage, incorruptibility, and discipline. The conversation highlights both the immense reverence in which Cato was held and the human flaws that made him relatable, offering lessons for anyone striving to embody Stoic virtues.

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Key Discussion Points & Insights

1. The Legacy of Cato the Younger

• Cato’s Unique Place Among Stoics

  • Cato is the Stoic that even the other Stoics admired, serving as a role model to Seneca, Thrasea, and even George Washington centuries later.
  • Notably, Cato did not author philosophical treatises; instead, “his philosophical contribution was his life, who he was as a human being.” (Ryan Holiday, 05:13)

• Moral Authority in Public Life

  • “He was known for his honesty, his commitment, his self-discipline, and his incorruptibility. Even his enemies and political adversaries couldn’t help but be impressed by it.” (Ryan Holiday, 02:49–03:26)

• Role of Example Over Perfection

  • Cato was not perfect; he had an ego, sometimes miscalculated, and could be rigid or self-righteous. However, these flaws make his efforts all the more impressive and relatable.
  • “We should not forget that they were not superhuman, they were not perfect. They struggled like we struggled.” (Ryan Holiday, 04:23)

2. The Value of Reputation and Obscurity

• Why Cato Had No Statue

  • Asked why there was no statue of him in Rome, Cato said:

  “I’d rather you ask that question—why there is no statue—than ask why there is a statue of me.” (Ryan Holiday, 06:33)

  • Takeaway: It’s better to be underrated and legitimate than overrated and superficial.

• On Fame and Integrity

  • “Don’t chase fame. Chase the real tastemakers, the real people who are doing the real shit. … You want to be a person who’s underappreciated but actually great.” (Ryan Holiday, 06:56–07:13)

3. Cato’s Personal Practices and Preparation

• Embracing Hardship and Being Different

  • Cato, though wealthy, dressed plainly, walked barefoot, wore a thin toga, and was comfortable being misunderstood or ridiculed for his choices.
  • “He was okay standing alone, looking different, being judged, being misunderstood. And this wasn’t just for fun… What Cato is actually doing, I think, is preparing for the moment when it really counts.” (Ryan Holiday, 07:34–08:33)

• Discipline in Speech

  • The practice of measured, intentional speech: “I begin to speak, Cato once explained, only when I’m certain what I’ll say isn’t better left unsaid.” (Quoted from Cato, 18:28; paraphrased at 06:01)
  • Holiday connects this to personal experience with a mentor’s advice about speaking from necessity, not ego.

4. Stoic Virtue and Justice in Action

• Standing Up for the Vulnerable

  • “A huge part of Stoicism is using that power, using that privilege, to lessen the burden, to make life easier and better for other people.”
  • “Justice is a core Stoic virtue. … The fruit of this life, Marcus Aurelius says, is good character and acts for the common good.” (Guest, 08:51–09:11)

• The Principle of Civic Duty

  • Hillel’s maxim: “If not me, then who? And if not now, then when?” is characterized as a fundamentally Stoic question about stepping up in times of need. (Guest, 09:34–10:26)

5. Cato’s Upbringing and Iron Constitution

• Origins and Influences

  • Born to an aristocratic family, Cato was determined, unafraid, and incorruptible from a young age, even as a four-year-old facing down a threatening soldier (13:00–14:30).
  • His tutor, noticing his intensity and quest for logic, introduced him to Stoicism as a way to channel his passions productively.

• Virtue Over Comfort

  • From an early age, Cato rejected luxury, preferring a spartan life and often sharing with and protecting those less fortunate.

6. Public Life and Moral Rigor

• Strict Adherence to Principle

  • In various public offices, Cato refused to be bought or to compromise on corruption, even when it made him powerful enemies or set him apart for his austerity.
  • Cicero said of him: “He acted as if he lived in Plato’s Republic, not among the dregs of Romulus.” (Historical reference, 25:37)

• Handling Grief and Humanity

  • Despite his iron discipline, Cato deeply mourned the loss of his brother—showing that the Stoic ideal does not exclude profound feeling.

7. Practical Stoicism—Daily Habits and Exercises

• Indifference to Opinion and Habitual Virtue

  • Plutarch: Cato “was accustoming himself to be ashamed only of what was really shameful and to ignore men’s low opinion of other things.” (27:18–29:25)
  • Cato practiced discomfort, simplicity, and self-denial as a form of regular training for when virtue would be most needed.

• Direct Application over Theory

  • Stoicism for Cato was not theoretical; it was “a way of being… a simple and ready-made life that had already been cut to fit his character.” (Historical Narrator, 30:04–31:20)
  • Learning how to “subsist on a poor man’s food or no food at all, how to go barefoot and bareheaded in rain and heat, … how to meditate on disaster and suffer the imagined loss of everything.”

8. Final Lessons: Amor Fati and Enduring Legacy

• Stoic Endurance and Amor Fati

  • The ultimate Stoic lesson: “Others could fight fate. The Stoic would choose to love it. And this amor fati was the deepest meaning of agreement with nature and the highest reward of their practice.” (Historical Narrator, 32:40–34:00)

• Wearing the Mask Until It Fits

  • “Cato was determined to wear the mask until it fit. This was the source of his commitment to a school that promised to teach him how to endure laughter and abuse, to teach him to be ashamed only of what was really shameful.” (Historical Narrator, 34:40)

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Notable Quotes & Memorable Moments

• On Moral Example:

  “We can’t all be Cato’s, they would say with a shrug. … But you know, it’s worth remembering that Cato wasn’t perfect.”
  (Ryan Holiday, 03:24–03:51)

• On Abstract and Practical Stoicism:

  “It was only on the pages of his life that he laid down his beliefs as a monument for all time, earning fame greater than any of his ancestors or philosophical influences.”
  (Narration, 13:15)

• Philosophy Lived, Not Studied:

  “Nearly every Stoic before and after was in part famous for what they said and wrote. Alone among them, Cato would achieve towering fame not for his words, but for what he did and for who he was.”
  (Narration, 13:15–14:00)

• On Fame and Substance:

  “You want to be your favorite rapper’s favorite rapper. You want to be the person that the people in the industry are fans of because you’re legit, because you actually do it.”
  (Ryan Holiday, 06:56–07:13)

• On Handling Power:

  “A huge part of Stoicism is using that power, using that privilege, to lessen the burden, to make life easier and better for other people.”
  (Guest/Additional Narrator, 09:11)

• Virtue and Endurance:

  “Doing right did. This might be difficult, it might be exhausting, he said, but soon enough we forget about the hard labor. The results of doing well, though, will not disappear as long as you live… though taking a shortcut or doing something bad may bring a few seconds of relief, the pleasure will quickly disappear, but the wicked thing will stay with you forever.”
  (Narration, 27:13–27:47)

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Important Timestamps

• Cato as the Model Stoic: 02:49–03:51
• On Perfection and Struggle: 04:15–04:31
• Cato’s Silence and Intentional Speech: 06:01–06:29
• Why It’s Better To Have No Statue: 06:33
• Cato’s Practice of Standing Alone: 07:34–08:33
• Stoic Justice and Civic Duty: 08:51–10:26
• Cato’s Upbringing, First Acts of Will: 13:00–14:30
• Cato’s Approach to Grief: 20:37–21:50
• Spartan Living and Public Service: 24:24–27:18
• Stoic Daily Habits & Philosophy in Practice: 29:25–31:20
• Amor Fati—the Loving Endurance of Fate: 32:40–34:00

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Tone & Style

Ryan Holiday maintains an accessible, earnest, and story-driven tone, blending philosophical history with contemporary relevance. He uses anecdotes from his own life to underscore larger points, making the episode engaging for both newcomers and seasoned Stoic practitioners.

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Summary

This episode is an in-depth look at Cato the Younger’s extraordinary consistency between his beliefs and actions—a unique fusion of Roman virtue and Stoic philosophy. Holiday emphasizes that Cato’s influence endures precisely because of his lived example: his refusal to compromise, his self-denial, his focus on justice, and his commitment to serving others. The episode is both a tribute and a practical guide for listeners aspiring to develop their own unyielding inner character—reminding us that even the greatest Stoic models were human, but their relentless striving is what made them truly admirable.

Transcript

[Ryan Holiday]

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[Ryan Holiday]

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[Plutarch (Narrator/Commentator)]

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Home welcome to the daily Stoic podcast designed to help bring those four key Stoic virtues, courage, discipline, justice and wisdom into the real world. Cato wasn't always Cato. He was a towering figure even in his own time. He was known for his honesty, his commitment, his self discipline and his incorruptibility. Even his enemies and political adversaries couldn't help but be impressed by it. We can't all be Cato's, they would

say with a shrug.

And they had to hand it to him. He was better than they were morally and professionally. But you know, it's worth remembering that Cato wasn't perfect. He had flaws. He made exceptions, he made mistakes, he lost his temper, he miscalculated. He had an ego. Even his sense of justice, his most impressive asset, was sometimes too unyielding and at other times too self righteous.

The author Ta Nehisi Coates once said

something that echoed that popular expression about Cato, but it had an important addition.

Not all of us can always be

Jackie Robinson, he said. Not even Jackie Robinson was always Jackie Robinson.

The examples of Cato and Jackie Robinson

and Martin Luther King and Marcus Aurelius

are rightly awesome, literally causing awe because

of their incredible virtue and strength and power. Yet we should not forget that they were not superhuman, they were not perfect.

They struggled like we struggled. And we should not let the magnitude of their accomplishments intimidate us from struggling

to be like them. And in any case, we'll get better for trying.

Just as they did.

The Stoic that all the Stoics admired was Cato. In his last moments on earth, Seneca is thinking of Cato. Thracia is modeling his life on Cato. George Washington, for his part, makes Cato his hero. It's the basis of his whole life. So of the Stoics, Cato has always been the hero. But what's fascinating about Cato is that Cato didn't write anything down. He's not a hero because of his philosophical writings.

[Plutarch (Narrator/Commentator)]

He's a hero because of the towering

[Ryan Holiday]

example his philosophical contribution was his life, who he was as a human being.

I'm Ryan Holiday.

I've written now 10 books about stoic philosophy. I've talked about stoicism all over the world, from the NBA to the NFL, sitting Senators and Special Forces leaders. And in today's episode, I want to talk to you about one of my favorite stoics, the great Cato the Younger. There's two Cato's in ancient Rome. There's Cato the Elder, who's Cato's great great grandfather. And then Cato the Younger comes later and he's the one who's explicitly the Stoic. And that's what we're going to talk

[Guest or Additional Narrator]

about in today's episode.

[Ryan Holiday]

I'm going to give you some tips and strategies and lessons from Cato's life that you can apply in your own. One of the best pieces of advice

I ever got came when I got

my first, first job in Hollywood. I sat in this meeting with a bunch of important older people and I

remember I spoke up about something.

I didn't really know what I was talking about, but I just said something. And then afterwards, one of my mentors took me aside and he said, why did you say that?

Did you feel like it really needed

to be said or did you just want to have something to say? I was speaking out of ego, really, of speaking out of insecurity. I didn't actually have anything I want to say. So when I heard Cato's advice that he only speaks when he's confident that what he has to say is that not better left unsaid, that's the advice that I was getting. And it's this timeless, amazing piece of advice. The idea that you don't just have to talk for the sake of talking. You can keep your mouth shut, you can listen.

[Guest or Additional Narrator]

Two ears, one mouth, as the Stoics say.

[Ryan Holiday]

That's the way to think about it.

Somebody once asked Cato, the stoic philosopher, why there was no statue of him in Rome. And he said, I'd rather you ask that question why there is no statue than ask why there is a statue of me. Point is, it's better to be obscure. It's better to be underrated than overrated. And I think about that with my books.

I'd like to be.

I heard this great expression from a friend. It said, you want to be your

favorite rapper's favorite rapper.

You don't need to be the most popular, you don't need to be the most famous, the most well known. You want to be the person that the people in the industry are fans of because you're legit, because you actually do it. So in my book, perennial seller, I talk about this. Don't chase fame. Chase the real tastemakers, the real people who are doing the real shit. That's who you want to impress, if anyone. That's where you want your work to resonate. You don't want to be the person who's got an inflated reputation. You want to be a person who's underappreciated but actually great. That's who's going to stand the test of time. And Cato is a great example of that.

Cato walked around Rome bareheaded.

[Plutarch (Narrator/Commentator)]

He walked barefoot. He wore thin toga, even though he was quite wealthy. He. He dressed as if he was not. And he was okay standing alone, looking different, being judged, being misunderstood. And this wasn't just for fun. This wasn't just kind of tourism in a different way of life. What Cato is actually doing, I think, is preparing for the moment when it really counts. When he has to stand alone against Caesar, when he has to stand alone against corruption, when he has to stand alone against the decadence of his time. He's practiced this. He's prepared for. It's how he's lived his whole life. He doesn't care that he's getting sideways glances. He doesn't care that people are criticizing him. He doesn't care that people are doubting him. He doesn't care that people are saying what he's doing is pointless and silly and it doesn't mean anything. And then he should just go along with everyone else. No, he's practiced this. He's prepared for it. He's made it a daily habit, which is what we have to do to prepare for a moment like that in our own lives.

[Guest or Additional Narrator]

All the great moments in Stoic history involve standing up for the little guy. Cato stands up for the little guy. Rutilius Rufus stands up for the little guy. Marcus Aurelius passes laws that not only protects Rome's slaves, he even gives wooden swords to the gladiators so they won't get hurt in the arena.

[Ryan Holiday]

Right?

[Guest or Additional Narrator]

We're all privileged. We all have advantages. And at different times, we're going to see. See ourselves in positions of power or influence where we can do something for someone. And a huge part of Stoicism is using that power, using that privilege, to lessen the burden, to make life easier and better for other people.

[Ryan Holiday]

Right?

[Guest or Additional Narrator]

A Stoic virtue of justice. Right? Justice is a core Stoic virtue. Just that you do the right thing, the rest doesn't matter. The fruit of this life marks really says it's good character and acts for the common good, which especially and particularly means speaking up and standing up for people who can't stand up and speak up for themselves.

Hillel's famous question was, if not me, then who? And then he said, if not now, then when? And I think this is a really important Stoic question. And this is why you see the Stoics stepping up in moments of crisis and difficulty throughout the history of stoicism. Because they knew that if they didn't do it, if Cato had simply rolled over, then no one would have stood up. If Marcus Aurelius had declined being the emperor because what he really wanted to

[Ryan Holiday]

do was be a philosopher, then who would have taken his place?

I think even Seneca realizes this.

[Guest or Additional Narrator]

In Nero's service, he says, if I don't do this, someone else worse will do it. And I think this is just such a key question. If you're not going to do it, who's gonna do it? And if everyone backed out, if no one stepped up, where would that leave us? If not you, then who? And if not now, then when?

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Cato the younger Rome's Iron man born 95 BC died 46 BC Rome every few generations,

or perhaps every few centuries, a man is born with an iron constitution that

consists of harder stuff than even his hardiest peers. These are the figures who come to us as myths and legends.

My God, we think, how did they do it?

Where did that strength come from?

Will we ever see a person like that again?

Marcus Porcius Cato was one of these men. Even in his own time, it was a common expression.

We can't all be Cato's.

This superiority was almost in his blood. He was born in 95 BC to a family that, despite its early plebeian origins, was by his birth firmly entrenched in Rome's aristocracy. His great grandfather, Cato the Elder, began his military career as a military tribune and rose through the ranks as quaestor, aedile and praetor, all the way to consul in 195bc, all the while earning a fortune in agriculture and making his name fighting for the ancestral customs, the mos maioram against the modernizing Influences of an ascendant empire. Ironically, the one influence most important to Cato that his great grandfather fought most stridently against with his conservative zeal, was philosophy. It was he, after all, who wanted to throw the Athenian philosophers from Diogenes diplomatic mission out of rome back in 155 BC. How perfect it is that his great grandson, known as Cato the Younger, would become a famous philosopher. Though we should note that Cato the Younger was no Carneades or even Chrysippus. There would be no clever dialectics for him. He was cut from a different cloth than even a genius like Posidonius. Nearly every Stoic before and after was in part famous for what they said and wrote. Alone among them, Cato would achieve towering fame not for his words, but for what he did and for who he was. It was only on the pages of his life that he laid down his beliefs as a monument for all time, earning fame greater than any of his ancestors or philosophical influences. Not that you would have expected it at first. As with Cleanthes before him and Winston Churchill Nearly 2,000 years after, Cato's early school days were underwhelming. His tutor, Sarpedon found him obedient and diligent, but thought he was sluggish of comprehension and slow. There were flashes of brilliance. What Cato did understand stuck in his mind like it had been carved into stone. He was disruptive. Not behaviorally. One struggles to imagine this disciplined boy ever acting out. But with his imperious and intense demeanor, he demanded an explanation for every task that was assigned to him. And luckily his tutor chose to encourage this commitment to logic rather than to beat it out of his young charge. Physical force would have never worked on Cato anyway. There is a story about a powerful soldier visiting Cato's home to argue over some citizenship issue during his childhood. When the determined soldier asked Cato to take his cause up with his uncle, who was serving as a guardian as well as tribune of the plebs, Cato ignored him. The soldier, disliking Cato's lack of deference, attempted to frighten him. Cato, only four years old, stared back, unmoved. The next thing he knew, the soldier was holding him by the feet over a balcony. Cato remained not only unafraid, but wordless and unblinking. And the soldier, realizing that he had been beaten, set the boy down, saying that if Rome was filled with such men, he'd never convince anyone. It was the first of a lifetime of battles of political will for Cato, and also a Preview of the lengths his frustrated opponents would be forced to go if they ever were to best him. It was clear that beneath this determination, there was also an intense, almost radical commitment to justice and liberty. He did not stand for bullying, even in childhood games, and would step in to defend younger boys from older ones. Once, after visiting the house of Sulla, Cato asked his tutor why so many people were there paying homage and offering favors. Was Sulla really this popular? Sarpedon explained that Sulla received these honors not because he was loved, but because he was feared. Why then didn't you give me a sword? Cato said, so I could free my country from slavery? It was likely this intensity and a temper that Plutarch described as inexorable that led Sarpedon to introduce ca to Stoicism, hoping that it would help the young boy to channel his rage and his righteousness properly. Centuries later, inspired by and in fact cribbing from a play about Cato, George Washington would speak often of the work required to view the intrigues of politics and the difficulties of life in the calm light of mild philosophy. Washington, born with the same fiery temper, knew the importance of subsuming his passions beneath a firm constitution. Most strong willed leaders have a temper. It's the truly great ones who manage to conquer it with the same courage and control that they deal with all of life's obstacles. Cato would study under Antipater of Tira, who taught him the basics of Stoicism. But unlike many Stoics of his time, the young Cato studied not only philosophy, but also oratory. Rutilius Rufus had been quiet in his own defense. That would never be Cato's way. Still, he did his great grandfather proud with his circumspection and bluntness. I begin to speak, Cato once explained, only when I'm certain what I'll say isn't better left unsaid. When Cato did choose to break his silence, he was compelling. Cato practiced the kind of public speech capable of moving the masses. Plutarch tells us, the rage and fury that had frightened Sarpedon was channeled through his training in Stoic philosophy and rhetoric into a fierce advocacy for justice that would stand out as a defining feature of his personal and political character. As Plutarch put it, above all, he pursued the form of goodness which consists in rigid justice that will not bend to clemency or favor. Armed with a resolute or fearless character, Stoic ethical principles, and a powerful proficiency in public speaking, Cato would become a formidable political figure. And a rare one in that all knew his vote could never be bought. But before he made his name as a politician, Cato was a soldier. In 72 BC, he volunteered for service in the Third Servile War against Spartacus. It would have been unconscionable to let someone else serve in his place. To Cato, it was the actions one took, the sacrifices one was willing to make, especially at arms, defending one's country, that made you a philosopher. And so in that war, as in the battles he fought in, he was fearless and committed, as he believed every citizen was obligated to be. Fresh from this crucible, he was ready, in 68 BC, at age 27, to stand for military tribune, the same position his father had served in before him. In fact, the Basilica Portia, the public forum where the tribunes conducted their business, was named after its builder, his great grandfather. Pregnant with respect for this legacy and always deeply committed to what he felt was proper, Cato would be the only who actually adhered to the canvassing restrictions and campaign laws. Corruption may have been endemic to Rome, but Cato was never one to buy the argument that everyone else was doing it. It was a strategy that won him respect. At the very least, it made him stand out. As Plutarch recounts, the harshness of his sentiments and the mingling of his character with them gave their austerity a smiling graciousness that won men's hearts. That included the troops he led. Over the next three years, as his military service took him across the empire, exposing him to the provinces, some thought visits to these exotic locations might soften the man or his iron grip on himself. But they were mistaken. And this, in part, is why he was so well liked, because he carried himself like a common soldier. War, although it began as a grand adventure, would soon break cato's heart. In 67 BC, a letter brought word that his beloved brother Caepio was ill. Cato and Caepio had always been different. Caepio, favoring luxuries and perfumes that Cato would have never allowed himself. But sometimes, when it's your brother, you look the other way. Cato did more than that. He idolized Capio, and, hearing that he was near death, rushed to his side, braving wild and dangerous seas that nearly killed him in a tiny boat with the only captain he could convince to take him. Life is not fair, and it cares little for our feelings and our plans. Cato had seen this wisdom written countless way in the books of the philosophy he loved. But he landed in Thrace after A perilous journey to discover that he had missed by hours his brother's death. It was a crushing blow and Cato mourned almost without restraint. There are times, his biographers, Jimmy Soni and Rob Goodman, would write of Cato at his brother's deathbed, when the mask will slip, when our resolve will fail, when our attachments will get the better of this. Yet much closer to Cato's time, Plutarch believed that those who found inconsistency in Cato's grief missed how much tenderness and affection was mingled in with the man's inflexibility and firmness. Historians too seem to have overlooked how the loss of his parents and then his cherished brother, without an opportunity to say goodbye, might have hardened an already hard man. Certainly it did not soften his incorruptibility and commitment to his ideals. Even as Cato grieved, he politely declined expensive gifts that friends sent for the funeral rites and repaid out of his own pocket what others sent in the form of incense and ornaments. The inheritance went to Caepio's daughter. Without a penny deducted for funeral costs. Cato covered the expenses himself. Emerging from his grief, Cato was already at age 30, firm and without illusions to stand for the office of Quaestor. It was his first entrance into the Senate and more importantly, a larger platform for his intractable dedication to eliminating corruption and returning Rome to its core values. He used his term to overhaul the treasury, ousting corrupt clerks and scribes and seeking to redress the ill gotten gains under sullen proscriptions and to track down deadbeat debtors. He was the first to show up for work each morning and the last to leave and seemed to relish and saying no to the pet projects of politicians to needless diversions into state funded luxuries. His commitment was so legendary that it became almost political cover for his less stringent colleagues. Plutarch tells us it's impossible. Shrugging politicians would tell their constituents, lobbying for handouts, Cato will not consent. Did this strictness create enemies? Yes, it was inevitable. Like Cicero, he was at odds with Catiline and other powerful figures vying for control in an increasingly kleptocratic state. Biographers tell us that powerful people were hostile to Cato nearly all his life because his very essence seemed to shame them. Even when Cicero aligned with Cato, there was a distinction, for there was never a sense that Cato was benefiting from these reforms or that he was quietly accumulating his own wealth through them. In fact, despite his public positions and his wealthy family, Cato often looked like he had no money at all. He rejected the extravagance, brilliant colored purple robes that were fashionable in the Senate and wore only a plain, ordinary dark robe. He never put on perfume. He walked Rome's streets barefoot and wore nothing under his toga, while his friends rode horses. He declined and enjoyed walking alongside them. He never left Rome while the Senate was in session. He threw no lavish parties and declined to gorge himself at feasts, and was strict about reserving the choicest portions for others. He lent his friends money without interest. He declined armed guards or an entourage, and in the army he slept in the trenches with his troops. He was a man, Cicero would say, who acted as if he lived in Plato's Republic, not among the dregs of Romulus. Cato's iron constitution may have been partly given to him at birth, but it's unquestionable that his choices forged additional armor plating and prepared him for the ordeals he was to face in the future. Plutarch says that Cato was accustoming himself to be ashamed only of what was really shameful and to ignore men's low opinion of other things. We naturally care what people think of us. We don't want to seem too different, so we acquire the same tastes as everyone else. We accept what the crowd does, so the crowd will accept us. But in doing this, we weaken ourselves. We compromise, often without knowing it. We allow ourselves to be bought without even the benefit of getting paid for it. Of all the Stoics, it was Cato who most actively practiced Aristo's ideas about being indiffer to everything but virtue, public opinion, keeping up with appearances, his brand. Cato could have lived in great luxury, but he chose the Spartan life. And while there might have been a sliver of haughtiness to his demeanor, we are also told that his walks through the streets of Rome were filled with polite salutes to everyone he met and many unsolicited offers to help those in need. Reputation didn't matter. Doing right did. This might be difficult, it might be exhausting, he said, but soon enough we forget about the hard labor. The results of doing well, though, will not disappear as long as you live, he said. And conversely, though taking a shortcut or doing something bad may bring a few seconds of relief, the pleasure will quickly disappear, but the wicked thing will stay with you forever.

[Historical Narrator or Scholar]

From a city in which a live Stoic had provoked a sensation, Rome had become, by Cato, the youngest type of time, a city in which no leading house was considered entirely cultured if it lacked its own tame philosopher. Philosophical study was no longer a suspect youth craze, but a finishing school. Cato the Younger was by no means unique in seeking that kind of training. He was unique in the lifelong doggedness with which he pursued it and the thoroughness with which he put his career on hold for it.

[Guest or Additional Narrator]

It.

[Historical Narrator or Scholar]

And he was a true reflection of his ancestor in his disdain for philosophy as art or performance or diversion. Others were shopping for a conversation piece. Cato was seeking something deeper. What exactly, more specifically, what about Stoicism appealed to a privileged young man who could have had his choice of competing schools? And what caused him to reject the genteel, non committal eclecticism affected by so many of his contemporaries? To begin with, the Stoics were as hard, as uncompromising as Cato the Younger aspired to be. They taught whether you were a foot underwater or a fathom, you were still drowning. They were no more or less good, no more or less bad. All virtues were one and the same virtue. All vices were the same vice. Your lungs were either full of water or of air. In that austere scheme, the vast diversity of characters and types were reducible to two the sage and the fool. Fools were universal. Even practicing Stoics lumped themselves in as equally foolish, equally mired in error and sin, and equally miserable. Of sages who alone were happy, Socrates himself was perhaps the only known case. What could such a philosophy possibly offer to the aspiring fool? At the very least, it offered the possibility of swimming toward air. The aspirant might learn to sever happiness from everything fickle and fading, and to guard it in the single place it was safe. In the practice of virtue.

[Ryan Holiday]

Virtue.

[Historical Narrator or Scholar]

A Stoic trained himself for indifference to all things outside the magic circle of the conscience. The choice between comfort and pain, wealth and starvation, even life and death, was always indifferent. To be sure, it was preferable to eat rather than go hungry. But there was no real happiness in the choice. It was always secondary to maintaining the virtuous life. Pain was always welcomed as a chance to grow in virtue. And what was a virtuous life? To live in agreement with nature. Reason was nature's best gift. So living by nature meant, first of all, living by reason. Self seeking, cowardice, grief and all evil emotions could only enter the mind with reason's assent. The trained Stoic was skilled at holding back. What was promised in return was no less than freedom from passion, a word that, for all of its positive connotations, Today carried in the classical world nuances of suffering and passivity, meanings that are preserved in the phrase the Passion of Christ. Plato taught that the passions were natural, if ignoble parts of the soul. Aristotle recommended moderating them, not stamping them out. But to the Stoics they were alien. With enough practice, the passions could be exiled from the citadel of the no unhappiness could touch the well intentioned man. Banish the passions and you were proof against misfortune. Banish the passions and you were independent of the world, the owner of an unshakable contentment. Others could fight fate. The Stoic would choose to love it. And this amor fati was the deepest meaning of agreement with nature and the highest reward of their practice. As one Stoic taught, if I actually knew that I was fated now to be ill, I would even have an impulse to be ill. What the Stoics offered Cato was not idle speculation, but a way of being a simple and ready made life that had already been cut to fit his character. There were in fact highly developed Stoic metaphysics and Stoic logic. But in making the journey from Athens to Rome, Rome, a second rate Greek philosophy, had developed into a first rate Roman religion. Stoicism became above all a practical guide to life. The Stoics who flourished in Rome were the ones who set aside their more implausible doctrines and tailored their teaching to a people who loved things that worked. Similarly, what Cato took from his tutor, a Hellenized Middle Easterner named Antipater, was not first and foremost dialectics or paradoxes, but exercises that could be put to use the day they were learned. He learned how to subsist on a poor man's food or no food at all. How to go barefoot and bareheaded in rain and heat. He learned how to endure sickness in silence, how to speak bluntly and how to shut up, how to meditate on disaster and suffer the imagined loss of everything again and again. In effect, Cato was learning how to reincarnate his holy ancestor and to do so in the most intellectually respectable way possible. Why Stoicism? Because the values of Cato the Elder, the ones that came from Latin soil, were potent but dead in Stoicism. Cato the Younger found them again as part of a living tradition. The old Cato never knew how Stoic he was was. It took his descendant to merge Greek philosophy and Roman patriotism, to make that foreign school fully Roman by the force of his example from the very beginning. Cato the Younger's example, the bare feet the out of date and wrong colored clothing. The ostentatious poverty was derided by some as a transparent act and part theater it may have been. Rejecting creature comforts, living the hard soldierly life. Those virtues were still every bit as publicly lauded as they were in the days of Cato the Elder, even if they were honoured more in the breach than in the observance. That could hardly have been lost on the younger Cato, growing up as he did in a city obsessed with rediscovering the lost ancient formula for the good life. Cato the Elder, it was agreed, had had it. If the great grandson was cut from the same cloth, why not pay attention to him? Cato was determined to wear the mask until it fit. This was the source of his commitment to a school that promised to teach him how to endure laughter and abuse, to teach him to harden himself by seeking it out, to teach him to be ashamed only of what was really shameful. Seneca, the great Imperial Stoic, relates the story of what Cato did when visiting the baths one day. He was shoved and struck. Once the fight was broken up, he simply refused to accept an apology from the offender. I don't even remember being hit.

[Guest or Additional Narrator]

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[Plutarch (Narrator/Commentator)]

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