One day, I glanced out the window as we passed by a fancy eatery and saw a mendicant by the sidewalk. The system was beautifully built and made from glass. It was built in such a way that people outside could see the people inside and their activities. I can’t say why eateries choose these aesthetics.
There was the tattered beggar by the eatery’s sidewalk the caught my attention. He had this nostalgic glance and wisely looked at the merry men, and had a nice time in the restaurant, you might tell that he wished that the glass barrier would somehow vanish and that he would appear there in nice clothes and table, wine and dinner with family.
I ‘m sure he would wish the security guy at the door would also be able to give him a chance to just enter the restaurant. But the question is, will he be able to pay for the expensive meals if he were to be allowed in? Or would his currency be pitiable? Or maybe he believes the famous saying: If you’re hanging around a barber’s shop long enough, you’ll get a free haircut.
But I think the beggar’s best hope is that the people stopping to eat would give him an extra plate on their way out, or give him money that would be enough to buy him a decent meal even if it’s not from that especially expensive restaurant.
In a general sense, I’d oblige the consensus that jealousy is certifiably not a decent thing. But it’s more complicated. If we tightened it down, we see that envy is a type of want, explicitly focussed on things that have a place with other people.
Desire implies that we need to connect for something that we consider as alluring, thus, as something we need for ourselves. When the thing we’re desirous of is something external, similar to another person’s cash, partner, car, work, and so on, we want joy rather than happiness.
The focal point of our jealousy is coordinated towards what the Stoics call ‘favoured indifference’, which are ideal to have yet a bit much for happiness. Moreover, outside things are not in our control; they could be removed instantly, which makes them inconsistent and weak.
When we’re jealous about something internal, like the idealistic activities of somebody else and their inward harmony and joy, it might be a sign that we have work to do on ourselves. Needless to state: the Stoics would encourage the want of being virtuous. Paradoxically, when we seek after temperance and reinforce our resources, we’re probably going to dispose of jealousy altogether.
As Epictetus stated: You might be unconquerable, on the off chance that you go into no battle where it isn’t in your control to conquer. When, along these lines, you see anybody famous in honours, or influence, or high regard on any other account, notice not to be hurried away with the appearance, and to pronounce him upbeat; for, if the substance of good consists in things in your control, there will be no space for jealousy or emulation.
End quote. Unfortunately, a few people stick to envy so much that they take part in unethical behaviour like stealing, infidelity and even murder. In the Old Testament and the Quran, we find an anecdote about the contention between the brothers Cain and Abel; children of Adam and Eve. Cain was a rancher and Abel was a shepherd. Cain offered God a piece of his yields, while Abel offered God the firstlings of his flock.
Cain killed his sibling after God accepted Abel’s contributions while He dismissed his. The antiquated sacred writings don’t explicitly mention envy, yet understandings of this story amplify the subject of desirous rivalry between kin, which is very basic to this day. However, the old sacred texts don’t mention why God did this: was He eccentric and treated Cain and Abel contrastingly for no reason?
This could be the case. Another plausibility is that Abel acted more virtuously, by giving God the best of his flock just as a blood offering, while Cain’sofferings were of lesser quality. Interestingly enough, the two situations are great starting focuses to take a gander at envy from a Stoic point of view, and use them as similitudes for dealing with envy in our every day lives.
The first situation is that Abel without a doubt acted more in an upright manner and was, therefore, rewarded by God. In this case, we can see the blood offering by Abel as a representation for, what the Stoics would call, a demonstration of virtue. According to the Stoics, goodness prompts eudaimonia, that can be interpreted as human flourishing, essentially, happiness. Thus, we could state that Cain was desirous of Abel’s righteousness and the outcomes of that virtue. This doesn’t make begrudge an awful thing.
At least, not yet. The issue is, in any case, that numerous envious people try to demolish what they’re envious of as opposed to utilizing jealousy to lift themselves. So, rather than killing his sibling, Cain could have utilized the flash of jealousy to acknowledge that Abel was making a superior showing than him, and see his sibling as a motivation for becoming more prudent himself. The second situation is that God denied Cain’sofferings for reasons unknown, which fundamentally resembles the methods of the universe that are very random and unfair. Some individuals are conceived in rich families, others in poverty.
Some individuals are talented with extraordinary intelligence, others are intellectually disabled. This shamefulness could have incensed Cain so much, that he chose to act out. If Seneca was around then, he could have revealed to Cain that the injustice of life doesn’t impact the capacity to be happy. I quote: Come now, differentiate a decent man who is rolling in riches with a man who has nothing, except that in himself he has all things; they will be similarly great, however, they experience inconsistent fortune.
This same norm, as I have commented, is to be applied to things just as to men; virtue is similarly as laudable if it dwells in a sound and free body, as in one which is wiped out or in bondage. End quote. So, is begrudge a terrible thing? It truly relies upon what we’re envious of and how we handle it. For the most part, being jealous because of externals is somewhat pointless.
They’re ideal to have, yet they won’t obstruct the capacity to be happy. On the other hand, we can utilize envy as a tool to better ourselves. Although the Stoics aren’t extremely partial to (basically) seeking after material riches, it’s still possible to use envy as a motivation to accomplish this, if that is the thing that you want. The clouded side of jealousy is that it can also be an impetus to annihilate the thing or individual we’re desirous of.
In this case, sticking to envy is a risky thing. I figure the most ideal approach to treat envy is by awareness. Why am I envious? Is my jealousy legitimized (as it were: does the thing I want genuinely lead to happiness)? Can I utilize my jealousy to better myself and subsequently get free of envy?
No matter on the off chance that we take a gander at Buddhism, Stoicismor Christianity; the dependable guideline is: if we simply centre around our way and be grateful for what we have, there’s no motivation to be envious of anything.Thank you for viewing.
But the question is: Are there such decent people? Or is the beggar going to have to wait until the remnants are poured into the trashcan before he can choose his pick? It’s a pity that faced with such an abundance, hunger raged in his life. But that is the harsh reality of life, especially in this part of the world where it is difficult for more than 60% of the population to feed amid abundant natural resources.
No one can be blamed in the same light for not offering the beggar food, as he seemed physically fit to get a job, no matter how menial. After all, nobody, except you, is ultimately responsible for you.