In “Liberal Studies and Education” by Seneca, the path to virtue is through wisdom. The effects of virtue are illustrated through the characteristics of moderation, exercising self-control, and kindness.
One achieves virtue when acquiring wisdom. Seneca comments, “But there is only one really liberal study, - that which gives a man his liberty. It is the study of wisdom, and that is lofty, brave, and great-souled.” Seneca is stating that plain knowledge, learning facts, and memorizing allows one to know things but does not lead to wisdom. Hence, wisdom is the way to virtue. Seneca then remarks, one knows “what a straight line is; but how does it benefit you if you do not know what is straight in this life of ours?” (Seneca 24) People tend to know the difference between right and wrong, but don’t know how to apply the difference in their own life. One can be wise and knowledgeable, but just being knowledgeable does not make you wise.
The effects of virtue are significant. One effect of becoming virtuous is moderation. Seneca writes, “The mathematician teaches me how to lay out the dimensions of my estates; but I should rather be taught to lay out what is enough for a man to own.” (Seneca 24) Men are so concerned with wanting to own more but fail to realize the exuberant amount of land they have is more than they can handle. The level of pettiness for our belongings creates a whole new scale. Man needs to learn how to move away from greed and move closer to generosity. Seneca adds, “Temperance knows the best measure of the appetites is not what you want to take, but what you ought to take.” (Seneca 27) Men should take what is sufficient for their needs because desires are endless. Seneca goes on to argue, “What good is there for me in knowing how to parcel out a piece of land if I know not how to share it with my brother?” (Seneca 24)
Another effect of virtue is illustrated through self-control. Seneca questions, “For what good does it do to us to guide a horse and control his speed with the curb, and then find out that our own passions, utterly uncurbed, bolt with us?” (Seneca 25) Seneca is emphasizing the fact that men desire to control others before willing to seize control of themselves. Men tend to see the problems in others before seeing the problems they have themselves. Virtue cannot be achieved without the willingness of correcting one’s own fault before advancing to correct others. Seneca continues this argument by saying what good does it do “to beat many opponents in wrestling or boxing, and then to find that we ourselves are beaten by anger.” (Seneca 25) Men like to bash on other’s faults and mistakes, it has become a society norm. Perhaps the most important effect of virtue is illustrated through kindness. In Seneca’s view, “Kindliness forbids you to be over-bearing towards you associates, and it forbids you to be grasping.” (Seneca 27) Humanity has to unite as suffering beings. If man deems himself more worthy then another, it will destroy their relationship. All of mankind needs to come together and recognize their bond and kinship. As Seneca noted, men should count “no evil as another’s solely.” (Seneca ?) Here, Seneca emphasizes that one needs to be understanding. Everyone was not brought up the same way, and some may have gone through what others may call unimaginable. An act of kindness will lead to more to come. Seneca points out that “The mathematician teaches me how I may lose non of my boundaries; I, however seek to learn how to lose them all with a light heart.” (Seneca 24) Men need to understand that they are merely a tenant on “their” land, which actually belongs to mankind at large. If man claims property as one’s own it is the equivalent to the dishonesty of a thief. Man needs to learn that the one foot of their land that the neighbor built the fence on should be let go and not make a big deal out of it. Sharing is caring, and caring subsequently leads to kindness.