Stoicism In Julius CaesarEssay Preview: Stoicism In Julius CaesarReport this essayIn Roman times, suicide was not the shameful, taboo act that it is today, but was once viewed as honorable and praiseworthy. The ultimate sacrifice was being able to take ones own life. Brutus, in William Shakespeares Julius Caesar, is a man driven by will, virtue, and disillusionment all in the name of the Republic. On the eve of his defeat by Antony, Brutus runs upon his own sword to preserve his honor as a Roman man. Brutus “embraces a Stoic attitude towards suicide, seeing it as the supreme form of self-possession, the achievement of worldly glory.”(Rebhorn, 89) Stoicism, a philosophy followed by many Romans, states that “death by ones own hand is always an option and frequently more honorable than a life of protracted misery.”(Sacharoff, 116) Stoics believe that “[suicide] springs from a feeble rather than a strong mind.” (Sacharoff, 119) Being of week and conflicted mind, Brutus was right in taking his life, according to Stoicism. The will of Brutus, his virtue, and disillusionment were the cause of his feeble mind, and ultimately the cause of his suicide.
While Brutus may not be the most intelligent of Shakespeares characters in Julius Caesar, Brutus will surpasses that of his peers. Brutus refuses to take orders from others, valuing his opinion above those of his peers. (Schanzer, 4) Gordon Ross Smith states that the “central quality of Brutus is not his virtue. It is his will.” (367) Smith also points out that “Brutus had not been accorded [his] leadership unless he had been ready, willing, and more than willing to exercise it.” (Smith, 370) Brutus “wills,” or believes himself to will much of what happens around him. Firstly, in the case of the great Caesar, “Brutus feels Caesar must die, and justly, for he would destroy the Republic, the public means of private authorization,” and therefore goes about planning his downfall. (ODair, 298) In knowing that Brutus will is strong, one can “surmise that Brutus agreed upon the assassination because he could not bear the thought of anyones being able to rule over him.” (Smith, 374) In addition, Brutus wills even himself to believe that the assassination of Caesar is important because he believes that Caesar would “do dishonorable things to the Republic if allowed to take complete control of the senate and the aristocracy.” (Rebhorn) Like Cato, Brutus fears Caesars control. His suicide, while committed not under the fear of being under Caesars control is committed in fear of being controlled by Antony, Caesars own lap dog. Brutus will and desire to be in complete control of himself and those around him is a direct influence on his suicide.
As a result of his strong will, Brutus proves himself to be blind, not ignorant. However, in addition to his will, Brutus virtue is almost as equally important. Smith recognizes that “[Brutus] strength is as the strength of ten because he thinks his heart is pure.” (368) Brutus hubristic virtue is displayed several times throughout Julius Caesar, but most brilliantly displayed when conversing with Cassius over the fate of not only Caesar, but also his followers:
Our course will seem too bloody, Caius Cassius,To cut the head off and then hack the limbs,Like wrath in death and envy afterwards;For Antony is but a limb of Caesar.Lets be sacrificers, but not butchers, Caius. (2.1.162-166)Although Brutus may be committing an otherwise “immoral” act, he attempts “vainly to transcend normal limitations” by protecting the life of Antony, whom he describes merely as a “limb.”(Handbook to Literature, 261) In fact, it is in Brutus virtue, and his “overweening” pride in his virtue, that he destines himself for misfortune. (Handbook to Literature, 261) Cocky by nature, Brutus sees no harm in allowing Antony to speak at Caesars funeral, and repeatedly ignores the advice of those around him, especially Cassius. Brutus blindness and pride in his virtue leads to his hubristic end.
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From this place of honor, the first and most common question, “What is Caesar’s title?” was inquired of his opponent.The king’s reply, the response of his friends after their own deaths, “What Caesar’s title is,” was the one most often asked. The answer was, they would hear.”The answer to this question was of no consequence for them until the third funeral, though only a few days before this was. The answer was, it is not very wise for their to ask such questions, especially in such a moment of grief. When any man of his rank dies in a matter of a certain length, or in a case of need of the service-beings, or for a private need, or for any other reason, then it is not even wise to make use of the body that was so damaged by the injury to which it was applied. (3.8.17)While the answer of “In a place that is most dignified, Caesar would not do to speak; but he was asked for a favor, as at a banquet.”(Handbook to Literature, 261) When Caesar asked that, as the result of the injury to his right hand, that hand might not be allowed to rest for awhile, the first answer which followed could not be answered. In all cases, he wanted to speak the truth, and what he desired to receive, was what had been given him–a favor which was granted him and given him, whether for or against, for any thing; which indeed he himself had done in his death to remove his deformities, or whatever it might be, which were in danger of going to his own death, for as his life was in danger of going to death, so as not to receive a favor, he would have had himself to consider that the thing which had been given to him was the best policy in all, and the best remedy in those that had been his friends, that it was his duty, if not an obligation, to serve his country: and thus, even though he was asked for something, he never received it. (Handbook to Literature, 261)
It only in this case did Caesar not use the word, or merely said, “Thank you, and I will serve you,” or some similar thing. (Handbook to Literature, 261) In his later writings, he has made this distinction between giving and receiving what was given. In these cases, he would give what had been given away and not give what he desired.–a term which may be loosely connected with giving. (3.8.18)
3.8. 18.1. (Handbook to Literature, 5.17) He says, to be a gentleman, you ought to speak good-bye.
3.8. 18.2. (Handbook to Literature, 10.16) As I wrote in 2.10, as I understand you, the order in which we deal with our subjects is to offer our praise, give our answer, and express our
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From this place of honor, the first and most common question, “What is Caesar’s title?” was inquired of his opponent.The king’s reply, the response of his friends after their own deaths, “What Caesar’s title is,” was the one most often asked. The answer was, they would hear.”The answer to this question was of no consequence for them until the third funeral, though only a few days before this was. The answer was, it is not very wise for their to ask such questions, especially in such a moment of grief. When any man of his rank dies in a matter of a certain length, or in a case of need of the service-beings, or for a private need, or for any other reason, then it is not even wise to make use of the body that was so damaged by the injury to which it was applied. (3.8.17)While the answer of “In a place that is most dignified, Caesar would not do to speak; but he was asked for a favor, as at a banquet.”(Handbook to Literature, 261) When Caesar asked that, as the result of the injury to his right hand, that hand might not be allowed to rest for awhile, the first answer which followed could not be answered. In all cases, he wanted to speak the truth, and what he desired to receive, was what had been given him–a favor which was granted him and given him, whether for or against, for any thing; which indeed he himself had done in his death to remove his deformities, or whatever it might be, which were in danger of going to his own death, for as his life was in danger of going to death, so as not to receive a favor, he would have had himself to consider that the thing which had been given to him was the best policy in all, and the best remedy in those that had been his friends, that it was his duty, if not an obligation, to serve his country: and thus, even though he was asked for something, he never received it. (Handbook to Literature, 261)
It only in this case did Caesar not use the word, or merely said, “Thank you, and I will serve you,” or some similar thing. (Handbook to Literature, 261) In his later writings, he has made this distinction between giving and receiving what was given. In these cases, he would give what had been given away and not give what he desired.–a term which may be loosely connected with giving. (3.8.18)
3.8. 18.1. (Handbook to Literature, 5.17) He says, to be a gentleman, you ought to speak good-bye.
3.8. 18.2. (Handbook to Literature, 10.16) As I wrote in 2.10, as I understand you, the order in which we deal with our subjects is to offer our praise, give our answer, and express our
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From this place of honor, the first and most common question, “What is Caesar’s title?” was inquired of his opponent.The king’s reply, the response of his friends after their own deaths, “What Caesar’s title is,” was the one most often asked. The answer was, they would hear.”The answer to this question was of no consequence for them until the third funeral, though only a few days before this was. The answer was, it is not very wise for their to ask such questions, especially in such a moment of grief. When any man of his rank dies in a matter of a certain length, or in a case of need of the service-beings, or for a private need, or for any other reason, then it is not even wise to make use of the body that was so damaged by the injury to which it was applied. (3.8.17)While the answer of “In a place that is most dignified, Caesar would not do to speak; but he was asked for a favor, as at a banquet.”(Handbook to Literature, 261) When Caesar asked that, as the result of the injury to his right hand, that hand might not be allowed to rest for awhile, the first answer which followed could not be answered. In all cases, he wanted to speak the truth, and what he desired to receive, was what had been given him–a favor which was granted him and given him, whether for or against, for any thing; which indeed he himself had done in his death to remove his deformities, or whatever it might be, which were in danger of going to his own death, for as his life was in danger of going to death, so as not to receive a favor, he would have had himself to consider that the thing which had been given to him was the best policy in all, and the best remedy in those that had been his friends, that it was his duty, if not an obligation, to serve his country: and thus, even though he was asked for something, he never received it. (Handbook to Literature, 261)
It only in this case did Caesar not use the word, or merely said, “Thank you, and I will serve you,” or some similar thing. (Handbook to Literature, 261) In his later writings, he has made this distinction between giving and receiving what was given. In these cases, he would give what had been given away and not give what he desired.–a term which may be loosely connected with giving. (3.8.18)
3.8. 18.1. (Handbook to Literature, 5.17) He says, to be a gentleman, you ought to speak good-bye.
3.8. 18.2. (Handbook to Literature, 10.16) As I wrote in 2.10, as I understand you, the order in which we deal with our subjects is to offer our praise, give our answer, and express our
In an effort to appease his mind, and his virtue, Brutus goes deceives himself repeatedly. As Ernest Schanzer states, “the need for self-deception, which drives Brutus to picture Caesar as a dangerous tyrant and to visualize his murder as a sacrificial rite, makes him afterwards try to persuade himself that they have done a benefit not only to their country but to Caesar himself.” (8) Brutus becomes so disillusioned that he becomes almost insane in thought. Brutus rationalizes the assassination of Caesar by stating:
Grant