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What Would Stoics Do

Money, time and the good life

What would the Stoics do about an ethical dilemma at work?

AI-assisted draft — every quote verified against the source text. How we check quotes

AI-assisted introduction

Few people set out to do something wrong at work. More often someone senior asks for a small favour, colleagues shrug, and the pressure to go along is wrapped up in loyalty to the team. The Stoics were clear that some things are not for sale, and just as clear about the price that refusing can carry.

The situation

My manager wants me to sign off this quarter’s figures with some costs quietly pushed into next quarter so we hit our target. Everyone says it’s normal, and the whole team’s bonuses depend on it. If I refuse, I’ll be seen as difficult and might be eased out; if I sign, my name is on something I don’t believe is honest.

Your situation, reframed

AI interpretation

It is hard to be the one person who will not go along, especially when your colleagues’ bonuses and your own position are at stake, and it is natural to feel anxious and resentful about being put in this spot. In Stoic terms, though, the target, the bonus and your manager’s opinion are not yours to secure. Your honesty is, and it is the one thing here that nobody can take from you unless you hand it over.

The dichotomy of control

AI interpretation

Yours to act on

  • Whether your signature goes on figures you believe are wrong
  • Asking clear questions and putting your concerns in writing
  • Seeking advice through the proper channels
  • How calmly and respectfully you decline

Not yours

  • Whether the team hits its target
  • Your manager’s reaction
  • What colleagues think of you for refusing
  • Whether anyone else chooses to sign

The Stoics said

Verbatim from the source · full citations

Marcus Aurelius, Meditations 3.7

Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains: for he who has preferred to everything intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from death; but whether for a longer or a shorter time he shall have the soul enclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community.
— Marcus Aurelius, Meditations 3.7 · tr. George Long (1862)Read in context →

Epictetus, Enchiridion 24

… If I can acquire money and also keep myself modest, and faithful and magnanimous, point out the way, and I will acquire it. But if you ask me to lose the things which are good and my own, in order that you may gain the things which are not good, see how unfair and silly you are. Besides, which would you rather have, money or a faithful and modest friend? For this end then rather help me to be such a man, and do not ask me to do this by which I shall lose that character. But my country, you say, as far as it depends on me, will be without my help. I ask again, what help do you mean? It will not have porticoes or baths through you. And what does this mean? …
— Epictetus, Enchiridion 24 · tr. George Long (1877)Read in context →

Seneca, On Benefits 4.1

… What can be more base than for a man to consider what it costs him to be a good man, when virtue neither allures by gain nor deters by loss, and is so far from bribing anyone with hopes and promises, that on the other hand she bids them spend money upon herself, and often consists in voluntary gifts? We must go to her, trampling what is merely useful under our feet: whithersoever she may call us or send us we must go, without any regard for our private fortunes, sometimes without sparing even our own blood, nor must we ever refuse to obey any of her commands. “What shall I gain,” says my opponent, “if I do this bravely and gratefully?” …
— Seneca, On Benefits 4.1 · tr. Aubrey Stewart (1887)Read in context →

What this means here

AI interpretation

Marcus Aurelius, Meditations 3.7

Marcus sets himself a firm rule: no gain counts as a gain if it costs you your word, your self-respect or your honesty, or if it is the kind of thing that needs walls and curtains, something that only works while it stays hidden. Moving costs quietly so that a target looks met depends on nobody looking closely. A useful test is whether you would be comfortable explaining the adjustment, in full, to an auditor or to the people who rely on the figures.

Translation note: Thee and thyself mean you and yourself. Needs walls and curtains means requires concealment. Daemon here means the guiding spirit within you, your own reasoning mind.

Epictetus, Enchiridion 24

Epictetus imagines friends urging him to make money so that they can share in it. His answer is not that money is bad, but that he will not trade his good faith and self-respect for it, and that asking him to is both unfair and foolish. Your team’s bonuses are a real consideration, and so is your livelihood. But a colleague who can be relied on not to bend the numbers is worth more to them, and to the business, than one more quarter on target.

Translation note: Modest here means having a sense of shame and decency; faithful means trustworthy; magnanimous means great-hearted.

Seneca, On Benefits 4.1

This passage opens Seneca’s discussion of whether kindness and gratitude are worth having for their own sake, and his answer applies to any honest act. Doing right often costs something and promises nothing in return; the reward is the deed itself, and anything else is extra. If refusing costs you a bonus or some goodwill, that is a real loss, but it is the price of something worth more than either.

Translation note: Base means shameful. Virtue is pictured as a woman who asks people to spend on her rather than paying them.

The three passages agree that some things should not be sold at any price, and that the price of refusing is often a real one. Marcus gives you a test: does this need hiding? Epictetus gives you an answer to the team-loyalty argument, and Seneca reminds you that doing right comes with no guaranteed reward. None of this asks you to make a scene or sacrifice yourself recklessly. It asks you to keep your name off something you believe is dishonest and to raise it properly, which is often the most useful thing anyone can do for a team.

One action for today

AI interpretation

Ask what your role requires

Before you sign anything, reply to your manager in writing, calmly and without accusation: name the specific adjustment you are unsure about and ask how it fits the accounting rules. If the answer does not satisfy you, take the question to finance, compliance or your company’s whistleblowing route, and if you are worried about your job, get independent advice from an employment adviser or a whistleblowing advice line. Before each conversation, ask yourself what an honest person in your role owes the people who rely on these figures.

A line to carry

“If I can acquire money and also keep myself modest, and faithful and magnanimous, point out the way, and I will acquire it.”

— Epictetus, Enchiridion 24

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