PROSE WRITINGS of LUCIUS ANNAEUS SENECA. [Latin Text]
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Commentary on Englert Martha Nussbaum I Admire Englert's
Commentary on Englert Martha Nussbaum I admire Englert's paper. I find its major conclusions entirely convincing: (1) the analysis of the difference between Epicurean and Stoic attitudes to suicide; (2) the account of the original Stoic position; (3) the argument that Seneca is an orthodox Stoic about suicide; and (4) the very interesting claims about the role of dif- ferent sorts of freedom in Seneca's arguments. Although I am persuaded by his analysis, I am inclined to be somewhat more critical of the Stoic position than he seems inclined to be: for I think that in a crucial way it is internally incoherent. In what follows, therefore, I want to focus on a problem in the Stoic account itself, with respect to the ambivalence the suicide theory reveals toward the importance of externals. I shall do this by focusing on one line of argument leading to suicide, in Seneca's De Ira.l 1. The Stoics famously hold that only virtue is worth choosing for its own sake. And virtue all by itself suffices for a complete- ly fulfilled and fulfilling human life, that is, for eudaimonia. Virtue is something unaffected by external contingency—both, apparently, as to its acquisition and as to its maintenance once acquired? Items that are not fully under the control of the 1. My interpretation of this work is developed at greater length in Nussbaum 1994. My general account of Stoic virtue theory and its relationship to the call for the extirpation of passion is in chapter 10, my detailed analysis of the argu- ments about anger in the De Ira in chapter 11. -
Stoicism and the Virtue of Toleration
STOICISM AND THE VIRTUE OF TOLERATION John Lombardini1 Abstract: This article argues that the Stoics possessed a conception of toleration as a personal and social virtue. In contrast with previous scholarship, I argue that such a conception of toleration only emerges as a product of the novel conceptions of the vir- tue of endurance offered by Epictetus and Marcus Aurelius. The first section provides a survey of the Stoic conception of endurance in order to demonstrate how the distinc- tive treatments of endurance in Epictetus and Marcus Aurelius merit classification of a conception of toleration; the second section offers a brief reconstruction of the argu- ments for toleration in the Meditations. Introduction In his history of the concept of toleration, Rainer Forst identifies its earliest articulation with the use of tolerantia in Stoic philosophy. Though the word tolerantia first occurs in Cicero, it is used to explicate Stoic doctrine. In the Paradoxa Stoicorum, Cicero identifies the tolerantia fortunae (the endurance of what befalls one) as a virtue characteristic of the sage, and connects it with a contempt for human affairs (rerum humanarum contemptione);2 in De Finibus, endurance (toleratio) is contrasted with Epicurus’ maxim that severe pain is brief while long-lasting pain is light as a truer method for dealing with pain.3 Seneca, in his Epistulae Morales, also identifies tolerantia as a virtue, defending it as such against those Stoics who maintain that a strong endurance (fortem tolerantiam) is undesirable, and linking it -
Seneca: Apocolocyntosis Free
FREE SENECA: APOCOLOCYNTOSIS PDF Lucius Annaeus Seneca,P.T. Eden,P. E. Easterling,Philip Hardie,Richard Hunter,E. J. Kenney | 192 pages | 27 Apr 1984 | CAMBRIDGE UNIVERSITY PRESS | 9780521288361 | English | Cambridge, United Kingdom SENECA THE YOUNGER, Apocolocyntosis | Loeb Classical Library Rome,there have been published many other editions and also many translations. The following are specially noteworthy:. The English translation with accompanying largely plain text by W. Graves appended a translation to his Claudius the GodLondon The Satire of Seneca on the Apotheosis of Claudius. Ball, New York,has introduction, notes, and translation. Weinreich, Berlin, with German translation. Bibliographical surveys : M. Coffey, Seneca: Apocolocyntosis, Apocol. More Contact Us How to Subscribe. Search Publications Pages Publications Seneca: Apocolocyntosis. Advanced Search Help. Go To Section. Find in a Library View cloth edition. Print Email. Hide annotations Display: View facing pages View left- hand pages View right-hand pages Enter full screen mode. Eine Satire des Annaeus SenecaF. Buecheler, Symbola Philologorum Bonnensium. Leipzig, —Seneca: Apocolocyntosis. Petronii Saturae et liber Priapeorumed. Heraeus, ; and edition 6, revision and augmentation by W. Heraeus, Annaei Senecae Divi Claudii Apotheosis. Seneca: Apocolocyntosis, Bonn, Waltz, text and French translation and notes. Seneca, Apokolokyntosis Inzuccatura del divo Claudio. Text and Italian translation A. Rostagni, Seneca: Apocolocyntosis, Senecae Apokolokyntosis. Text, critical notes, and Italian translation. A Ronconi, Milan, Filologia Latina. Introduction, Seneca: Apocolocyntosis, and critical notes, Italian translation, and copious commentary, bibliography, and appendix. This work contains much information. A new text by P. Eden is expected. Sedgwick advises for various allusions to read also some account of Claudius. That advice indeed is good. -
The Stoics and the Practical: a Roman Reply to Aristotle
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 8-2013 The Stoics and the practical: a Roman reply to Aristotle Robin Weiss DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Weiss, Robin, "The Stoics and the practical: a Roman reply to Aristotle" (2013). College of Liberal Arts & Social Sciences Theses and Dissertations. 143. https://via.library.depaul.edu/etd/143 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. THE STOICS AND THE PRACTICAL: A ROMAN REPLY TO ARISTOTLE A Thesis Presented in Partial Fulfillment of the Degree of Doctor of Philosophy August, 2013 BY Robin Weiss Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, IL - TABLE OF CONTENTS - Introduction……………………..............................................................................................................p.i Chapter One: Practical Knowledge and its Others Technê and Natural Philosophy…………………………….....……..……………………………….....p. 1 Virtue and technical expertise conflated – subsequently distinguished in Plato – ethical knowledge contrasted with that of nature in -
Lucan's Natural Questions: Landscape and Geography in the Bellum Civile Laura Zientek a Dissertation Submitted in Partial Fulf
Lucan’s Natural Questions: Landscape and Geography in the Bellum Civile Laura Zientek A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2014 Reading Committee: Catherine Connors, Chair Alain Gowing Stephen Hinds Program Authorized to Offer Degree: Classics © Copyright 2014 Laura Zientek University of Washington Abstract Lucan’s Natural Questions: Landscape and Geography in the Bellum Civile Laura Zientek Chair of the Supervisory Committee: Professor Catherine Connors Department of Classics This dissertation is an analysis of the role of landscape and the natural world in Lucan’s Bellum Civile. I investigate digressions and excurses on mountains, rivers, and certain myths associated aetiologically with the land, and demonstrate how Stoic physics and cosmology – in particular the concepts of cosmic (dis)order, collapse, and conflagration – play a role in the way Lucan writes about the landscape in the context of a civil war poem. Building on previous analyses of the Bellum Civile that provide background on its literary context (Ahl, 1976), on Lucan’s poetic technique (Masters, 1992), and on landscape in Roman literature (Spencer, 2010), I approach Lucan’s depiction of the natural world by focusing on the mutual effect of humanity and landscape on each other. Thus, hardships posed by the land against characters like Caesar and Cato, gloomy and threatening atmospheres, and dangerous or unusual weather phenomena all have places in my study. I also explore how Lucan’s landscapes engage with the tropes of the locus amoenus or horridus (Schiesaro, 2006) and elements of the sublime (Day, 2013). -
Gareth D. Williams, the Cosmic Viewpoint. a Study of Seneca's Natural Questions
New England Classical Journal Volume 40 Issue 2 Pages 140-141 5-2013 Gareth D. Williams, The Cosmic Viewpoint. A Study of Seneca's Natural Questions. Aude Doody University College Dublin Follow this and additional works at: https://crossworks.holycross.edu/necj Recommended Citation Doody, Aude (2013) "Gareth D. Williams, The Cosmic Viewpoint. A Study of Seneca's Natural Questions.," New England Classical Journal: Vol. 40 : Iss. 2 , 140-141. Available at: https://crossworks.holycross.edu/necj/vol40/iss2/7 This Book Review is brought to you for free and open access by CrossWorks. It has been accepted for inclusion in New England Classical Journal by an authorized editor of CrossWorks. Gareth D. Williams, The Cosmic Viewpoint. A Study of Seneca's Natural Questions. Oxford: Oxford University Press, 2012. Pp. 416. Cloth (ISBN 978-0-19-973158-9) $45.00. Seneca's Natural Questions deals with what in antiquity was called meteorologica, the study of natural phenomena that were thought to occupy, or be governed by, the middle space between the earth and the heavens: rain, winds, and the weather, but also comets and earthquakes. For us, the Natural Questions presents a strange mixture of what looks like science, such as theories about phenomena like rainbows and hail, and highly rhetorical diatribes against the immorality of contemporary life at Rome. For Seneca, physics and ethics seem inseparable, but the relationship between the work's moralizing discussions and technical content has been an important concern in recent work on the text. (See, in particular, F. R. Berno, Lo specchio, il vizio e la virtu: studio sulle Naturales Quaestiones di Seneca. -
Seneca and the Contemplatio Veri De Otio and Epistulae Morales
SENECA AND THE CONTEMPLATIO VERI DE OTIO AND EPISTULAE MORALES Margaret Graver Seneca makes a formal case for the theoretical life in the fragmentary trea- tise titled De otio.1 Leisure, a term with multiple connotations in Roman letters, here appears in the more speci c sense of the σχολή needed for philosophical study; while contemplatio just as clearly lls the role of θεωρία as used in Aristotle, Eth. Nic. 10.7 and in many Hellenistic sources.2 Though incomplete, the De otio is of considerable interest for the manner in which it combines standard themes of Stoic ethics with elements from the Platonist and Aristotelian tradition, setting these over against Epicurean quietism. Working from familiar Stoic axioms concerning the mutual responsibil- ity of all rational beings and the naturalness of intelligent inquiry, Seneca presents what he believes to be a characteristically Stoic justi cation for a retired life devoted to philosophical pursuits. Not every such life is jus- ti ed, he argues, but only that which confers real bene ts—that is, bene ts other than pleasure—on oneself and others. The study of cosmological and theological topics is important in that it elevates the mind above mundane concerns and brings it closer to the divine (a claim developed further in the Naturales quaestiones).3 Yet even so, legitimate concerns may be raised about the demands philosophical study imposes upon a limited lifespan. The sheer expenditure of time required by philosophy demands some jus- ti cation, and this he seeks to provide through a medley of arguments con- cerning the nature of the individual, the demands of circumstances, the need for personal moral improvement and the ethical bene ts conferred through teaching. -
The Stoic Invention of Cosmopolitan Politics1
For the Proceedings of the Conference "Cosmopolitan Politics: On The History and Future of a Controversial Ideal" Frankfurt am Main, December 2006 THE STOIC INVENTION OF COSMOPOLITAN POLITICS1 Eric Brown Department of Philosophy Washington University in St. Louis According to ancient Stoics, a polis is a place, a system of human beings, or both of these things,2 and it is a system of human beings—not just a loose collection—because it is put in order by law.3 But Stoics do not mean by 'law' the decree of a duly constituted authority. They define 'law' as "right reason," which provides "the standard of right wrong, prescribing to naturally political animals the things that ought to be done and proscribing the things that ought not."4 In point of fact, they think that no extant 1 This essay is only a lightly revised version of the programmatic lecture I delivered at the conference. Its first two thirds, which sketch an account of the Chrysippean Stoic's attachment to a cosmopolitan way of life, receive fuller development and defense in Brown (forthcoming), and the last third is more provocation than settled argument. I hope that the many people who have helped me will not be offended if I single out for special thanks Elizabeth Asmis, Pauline Kleingeld, and Martha Nussbaum; their criticisms and encouragement over many years have been invaluable to me. I also thank the organizers and the other conferees in Frankfurt for an excellent experience, and the editors of the proceedings for their patience. 2 Stobaeus II 7.11i 103,17-20 Wachsmuth. -
Neostoic Anger: Lipsius's Reading and Use of Seneca's Tragedies And
Chapter 5 Neostoic Anger: Lipsius’s Reading and Use of Seneca’s Tragedies and De ira Jan Papy Quid ratio possit? Vicit ac regnat furor, potensque tota mente dominatur deus. What can reason do? Passion’s conquered and reigns, And a potent god commands my whole heart. Seneca, Phaedra, 184–185 The Roman Stoic Seneca was omnipresent in the humanist Justus Lipsius’s scholarly career and life.1 This life was situated in the middle of the terrors of the religious wars which tore Europe apart; this life was traumatized by the civil unrest and Spanish rule in the Low Countries.2 In Lipsius’s time death was arbitrary, freedom of speech unthinkable, fear and anger daily experi- ence. Stoicism, that philosophy always looked for in periods of crisis, was, so Lipsius argued, the welcome therapy and remedy.3 Seneca’s dramas and prose works staged death and how to face it courageously while, if possible, even strengthening one’s ability to maintain one’s consistent self-command when facing fate’s adversities and calamities. 1 Morford M., Stoics and Neostoics: Rubens and the Circle of Lipsius (Princeton: 1991) 139–80; Lagrée J., Juste Lipse et la restauration du stoïcisme. Étude et traduction des traités stoïciens De la constance, Manuel de philosophie stoïcienne, Physique des stoïciens (extraits) (Paris: 1994). 2 See, for instance, The World of Justus Lipsius: A Contribution Towards his Intellectual Biography, ed. M. Laureys et al. (= Bulletin de l’Institut historique belge de Rome 68 [1998]); Mouchel C. (ed.), Juste Lipse (1547–1606) en son temps (Paris: 1996). -
Augustine's Criticisms of the Stoic Theory of Passions
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 20 Issue 4 Article 3 10-1-2003 Augustine's Criticisms of the Stoic Theory of Passions T.H. Irwin Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Irwin, T.H. (2003) "Augustine's Criticisms of the Stoic Theory of Passions," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 20 : Iss. 4 , Article 3. DOI: 10.5840/faithphil20032043 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol20/iss4/3 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. AUGUSTINE'S CRITICISMS OF THE STOIC THEORY OF PASSIONS T.H.Irwin Augustine defends three claims about the passions: (1) The Stoic position dif fers only verbally from the Platonic-Aristotelian position. (2) The Stoic position is wrong and the Platonic-Aristotelian position is right. (3) The will is engaged in the different passions; indeed the different passions are different expressions of the will. The first two claims, properly understood, are defensible. But the most plausible versions of them give us good reason to doubt the third claim. 1. A full exploration of Augustine's reflexions on the nature of the passions would introduce us to some of his central moral and theological concems. I do not intend to undertake this full exploration. I want to discuss his claim about the proper interpretation of the Stoic conception of the passions in relation to the Platonic and Aristotelian view. -
Passionate Platonism: Plutarch on the Positive Role of Non-Rational Affects in the Good Life
Passionate Platonism: Plutarch on the Positive Role of Non-Rational Affects in the Good Life by David Ryan Morphew A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Classical Studies) in The University of Michigan 2018 Doctoral Committee: Professor Victor Caston, Chair Professor Sara Ahbel-Rappe Professor Richard Janko Professor Arlene Saxonhouse David Ryan Morphew [email protected] ORCID iD: 0000-0003-4773-4952 ©David Ryan Morphew 2018 DEDICATION To my wife, Renae, whom I met as I began this project, and who has supported me throughout its development. ii ACKNOWLEDGMENTS First and foremost, I am grateful to my advisors and dissertation committee for their encouragement, support, challenges, and constructive feedback. I am chiefly indebted to Victor Caston for his comments on successive versions of chapters, for his great insight and foresight in guiding me in the following project, and for steering me to work on Plutarch’s Moralia in the first place. No less am I thankful for what he has taught me about being a scholar, mentor, and teacher, by his advice and especially by his example. There is not space here to express in any adequate way my gratitude also to Sara Ahbel-Rappe and Richard Janko. They have been constant sources of inspiration. I continue to be in awe of their ability to provide constructive criticism and to give incisive critiques coupled with encouragement and suggestions. I am also indebted to Arlene Saxonhouse for helping me to see the scope and import of the following thesis not only as of interest to the history of philosophy but also in teaching our students to reflect on the kind of life that we want to live. -
Latin 019 Roman Imperial Literature: Death in Seneca Prof
Latin 019 Roman Imperial Literature: Death in Seneca Prof. Jeremy B. Lefkowitz Spring 2011 [email protected] MWF 10:30 ‐ 11:20 Trotter 111, x7894 Trotter 115 Office Hours: Wednesday 1:00 – 4:00 & by appointment Course Description This course examines Seneca's views on life and death as expressed in his philosophical essays, letters to his friends and family, and tragic plays. The emphasis will be on close readings of Seneca's prose and poetry in Latin, with careful attention to the distinguishing features of Seneca’s rhetorical style, his famous brevitas and theatricality, and the place of Senecan thought in its literary, philosophical, and historical contexts. Evaluation Participation and preparation for class (including presentations): 15% Regular (unannounced) quizzes on vocabulary and morphology: 20% Term Paper (first draft due Friday, April 14; final draft due Friday, April 29): 15% Midterm Exam (Wednesday, February 23): 25% Final Exam (date tba): 25% Guidelines and Expectations Preparing for Class: It is essential that you come to every class meeting well prepared. What does it mean to be "well prepared" for this class? It means reading every line of assigned Latin closely and carefully. Here is a checklist to help you do this: * Have you read through everything out loud, slowly, with attention to pronunciation and accentuation? * Have you worked through the texts, sentence by sentence, doing your best to understand what you are reading? * Have you looked up any unfamiliar words in the dictionary, making a list (or an index card) of every word you look up? * Have you checked all forms and rules of syntax about which you are unsure in your Latin grammar? * Have you read through the texts again, one last time, to make sure you are confident in your understanding of all the Latin expressions? Of course, there will be times when you cannot fully understand the meaning of a sentence or phrase on your own, in which case you should come to class with questions.