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166 BOOK REVIEWS Gretchen Reydams-Schils, the Roman Stoics
166 BOOK REVIEWS Gretchen Reydams-Schils, The Roman Stoics: Self, Responsibility and Affection. Chicago and London: University of Chicago Press, 2005. xii + 210 pp. ISBN 0-226-30837-5. In the third book of the Histones Tacitus presents us with the ludicrous picture of a Stoic philosopher mingling with the soldiers of the Flavian army as it prepares to invade the city, and preaching unheeded the blessings of peace and the dangers of war (3.81). The purveyor of this intempestiva sapientia was Musonius Rufus, an eques Romanus, a friend of many Roman senators, a political exile, and the hero of this book. The author sets out to prove that the Roman Stoics adapted originally Greek Stoic doctrine to emphasize the importance of social responsibility and social engagement to the life of virtue. Stoicism, for all its emphasis on self-sufficiency, independence of outer circumstances, and spiritual self-improvement, saw the instinct for sociability as implanted by divine providence in human beings, who were imbedded in a society of rational beings comprising men and gods. What the author thinks was the distinctive contribution of the Roman Stoics was to retrieve for the life of virtue the traditional relationships of parenthood and marriage that Plato and the Cynics had tried to denigrate. It is therefore not the Musonius Rufus of Roman politics that interests her, but the advocate of marriage as a union of body and soul between equals and the opponent of infanticide and child exposure. The structure of the book reflects this emphasis, for it ‘reverses the Stoic progression from self to god and universe’ (5). -
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 -
Kristeva Paper Submissible Substance Revised
Lampe, K. W. (2016). Kristeva, Stoicism, and the "True Life of Interpretations". SubStance, 45(1), 22-43. https://doi.org/10.3368/ss.45.1.22 Peer reviewed version Link to published version (if available): 10.3368/ss.45.1.22 Link to publication record in Explore Bristol Research PDF-document This is not the final version of record. This can viewed (C) The Board of Regents of the University of Wisconsin System at http://sub.uwpress.org/content/45/1/22.refs University of Bristol - Explore Bristol Research General rights This document is made available in accordance with publisher policies. Please cite only the published version using the reference above. Full terms of use are available: http://www.bristol.ac.uk/red/research-policy/pure/user-guides/ebr-terms/ ! ! Kristeva, Stoicism, and the “True Life of Interpretations” The repertory of theories, practices, and stories associated with Greek and Roman Stoicism fills a significant compartment in the western philosophical archive, the meaning and value of which are ceaselessly reconfigured by each generation’s archivists. In the recent decades it is not only specialists who have browsed, rearranged, and relabeled these shelves; following Foucault’s Hermeneutics of the Subject as well as a powerful synergy between Anglophone scholars and cognitive-behavioral therapists, there is now a wave of enthusiasm, inquiry, and experimentation.1 Into these vigorous currents I propose that we release yet another stream, namely the numerous commentaries on Stoicism in the psychoanalytic, literary, and broadly -
The Stoic Argument from Oikeiōsis
Created on 2 December 2015 at 9.14 hours page 143 THESTOICARGUMENT FROM OIKEIŌSIS JACOBKLEIN . Introduction S Stoic accounts of oikeiōsis—appropriation, as I will translate it—are marked by two features: they begin with the ap- parently descriptive claim that the complex, seemingly purposeful behaviour all animals display in relation to their environment depends on a sophisticated capacity for self-perception. They con- clude, on the other hand, with the normative thesis that the human good consists in a life regulated by reason or, as the Stoics some- times describe it, in a life lived according to nature. This account is central to three of the fullest surviving presentations of Stoic ethics, and sources report that the Stoics appealed to it to defend their conception of the human good in general and their account of justice in particular. Since Pohlenz, most commentators have regarded the oikeiōsis doctrine as substantially Stoic in origin and important, one way or another, to Stoic ethical theory. But they © Jacob Klein I am especially grateful to Tad Brennan and Charles Brittain for extensive discus- sion, detailed criticism, and encouragement at crucial points. For insightful written comments I thank Victor Caston, Gail Fine, Brad Inwood, Terry Irwin, Nate Jezzi, Anthony Long, Martha Nussbaum, and an anonymous referee for this journal. I have benefited from (and greatly enjoyed) discussions with Margaret Graver, Lar- kin Philpot, Gretchen Reydams-Schils, Timothy Roche, and Maura Tumulty. Er- rors and shortcomings are my own. On the translation of oikeiōsis and its cognates see nn. and below. Diogenes Laertius (. – = LS A= SVF iii. -
1 Cor 7:32-35 and Stoic Debates About Marriage, Anxiety, and Distraction* David L
JBL 102/3 (1983) 429-439 1 COR 7:32-35 AND STOIC DEBATES ABOUT MARRIAGE, ANXIETY, AND DISTRACTION* DAVID L. BALCH Brite Divinity School, Texas Christian University, Fort Worth, TX 76129 Paul tells the Corinthians that he wants them to be free from anxi eties (αμέριμνοι) in 1 Cor 7:32, and that he wants them to be devoted to the Lord in an undistracted manner (άπερισπάστω?) in 7:35. This paper will focus on the occurrence of these two terms in Stoic discussions of whether the wise man should marry; thus the paper is a contribution to the debate whether indeed Stoic ideas are reflected in Paul's discussion. Second, the Stoic texts which use these terms state the theory that, in some ways, husband and wife might be each other's equal, so the latter part of the paper will reflect on whether this affects the interpretation of 1 Corinthians 7. The debate about the Stoic connections of these ideas is most sharply focused by Johannes Weiss1 and Herbert Braun2 on the one hand and Wolfgang Schräge3 on the other. Commenting on the adverb "undis tracted" (ατΐξρισττάστως), Weiss asserts: "Here we have an exact Stoic- Cynic parallel to the views of Paul." (My translation.) Schräge, on the other hand, wonders how one can use Cynic-Stoic parallels to clarify Paul's exhortations when they have a clear eschatological basis.4 Schräge calls these parallels "illusory"5 and says: The attempt to understand 1 Cor 7:29-31 in light of Cynic-Stoic parallels breaks down, among other reasons, because of the unbreakable connection for Paul between the supposedly Stoic This research was funded by a 1981 NEH Summer Stipend, for which I am grateful. -
Re-Thinking Twelfth-Century Virtue Ethics: the Contribution of Heloise
British Journal for the History of Philosophy,2013 Vol.21,No.4,667–687, http://dx.doi.org/10.1080/09608788.2013.792237 ARTICLE RETHINKING TWELFTH-CENTURY VIRTUE ETHICS: THE CONTRIBUTION OF HELOISE Sandrine Berges Twelfth-century ethics is commonly thought of as following a stoic influence rather than an Aristotelian one. It is also assumed that these two schools are widely different, in particular with regards to the social aspect of the virtuous life. In this paper I argue that this picture is misleading and that Heloise of Argenteuil recognized that stoic ethics did not entail isolation but could be played out in a social context. I argue that her philosophical contribution does not end there, but that she departs from both the stoics and her teacher, Abelard, in her defence of the ideal of moderation. By insisting that virtue must strike a mean between two extremes, she shows that Aristotelian virtue ethics were present in the intellectual life of the twelfth century. KEYWORDS: Heloise; virtue ethics; Seneca; Abelard; Aristotle 1. STOIC OR ARISTOTELIAN VIRTUE ETHICS?1 A common picture of medieval ethical writings is that virtue ethics as we know it, i.e. Aristotelian virtue ethics, did not find expression in the writings of philo- sophers before Aquinas.2 Thinkers of the Twelfth Century were influenced by the Stoics more than Aristotle and this often meant that their ethical thought was focused on the interior world and the bringing of one’s soul in line with God’s order. Participation in the activity of one’s moral or political community was not encouraged, but instead, the virtuous person was supposed to build a closed, well-ordered interior world along the lines of Stoic recommendations. -
The Golden Rule in Stoicism
Page 6 THE STOI C Volume 2, Issue 2 The Golden Rule in Stoicism The Golden Rule In discussing the master-slave relation- Nor can I be angry with my kinsman, nor The Golden Rule, “Treat others as you would ship, the Stoic philosopher Seneca like- hate him, for we are made for co-operation, like to be treated by them” is one of the sim- wise wrote: like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act plest and most influential of all ethical But this is the kernel of my advice: Treat against one another then is contrary to principles. Although the Golden Rule is your inferiors as you would be treated by most commonly associated with Christian- nature; and it is acting against one another your betters. ity, it was arguably also implicit in many to be vexed and to turn away. Seneca, Letters, 47 traditions, including Stoicism. Meditations, 2.1 Seneca has this to say on anger: The Golden Rule in Stoicism Conclusion The Stoic philosopher Hierocles says. No one says to himself, “I myself have done Do unto others as you would have them or might have done this very thing which I do unto you. For Socrates, treating friends The first admonition, therefore, is very clear, am angry with another for doing” … Let us otherwise was a moral contradiction, a easily obtained, and is common to all men. put ourselves in the place of him with double standard, and therefore irrational. For it is a sane assertion, which every man whom we are angry: at present. -
NATURE and REASON in STOIC ETHICS a Dissertation Presented To
NATURE AND REASON IN STOIC ETHICS A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Jacob Samuel Klein May 2010 © 2010 Jacob Samuel Klein NATURE AND REASON IN STOIC ETHICS Jacob Samuel Klein, Ph.D. Cornell University 2010 This dissertation develops an interpretation of the foundational commitments of Stoic ethics. I argue, first, that the Stoics are committed to rational eudaimonism, understood as the claim that all reasons for action are relative to and explained by an agent’s own happiness. I argue, second, that this commitment clarifies the role of cosmic nature in Stoic theory and structures two fundamental Stoic doctrines, the doctrine of oikeiôsis and the doctrine of preferred indifferents. According to the doctrine of oikeiôsis, an organism’s telos is realized through the perfection of its controlling faculty or hêgemonikon. I argue that the Stoic account of self-perception is the most important element of this doctrine and helps to explain its role in Stoic ethical argument. According to the doctrine of preferred indifferents, although external circumstances make no difference to an agent’s happiness, the rational Stoic agent will prefer some indifferent outcomes to others. I argue that, as a consequence of Stoic eudaimonism, the value of preferred and dispreferred indifferents should be understood as epistemic rather than intrinsic. I conclude by distinguishing the Stoic conception of practical reason from Humean and Kantian conceptions. BIOGRAPHICAL SKETCH Jacob Klein was born in Kealakekua, Hawaii. He received a B.A. -
On Stoic Cosmopolitanism: a Response to Nussbaum's Patriotism And
ON STOIC COSMOPOLITANISM: A RESPONSE TO NUSSBAUM’S PATRIOTISM AND COSMOPOLITANISM Leonidas Konstantakos Florida International University ABSTRACT: Martha Nussbaum gives a timely and interesting exhortation of Stoic ideals in Patriotism and Cosmopolitanism, but any implementation of these ancient ideals may have very serious consequences, as they certainly did in antiquity. Material consequences (loosely speaking) are not the purpose of a Stoic sage’s actions. Yet if prudence is to be the virtue for us that it was to our philosophical ancestors then, would-be Stoics are obligated to be very careful in making decisions for a cosmopolitan worldview, especially if we are to approach our future based on ideals over which even the ancients argued. KEYWORDS: Nussbaum. Cosmopolitanism. Stoicism. Stoic sage. PROMETEUS - Ano 8 - Número 17 – Janeiro-Junho/2015 - E-ISSN: 2176-5960 You desire to LIVE “according to Nature”? Oh, you noble Stoics, what fraud of words! -Nietzsche Martha Nussbaum gives a timely and interesting exhortation of Stoic ideals in Patriotism and Cosmopolitanism, but any implementation of these ancient ideals may have very serious consequences, as they certainly did in antiquity. Material consequences (loosely speaking) are not the purpose of a Stoic sage’s actions. Yet if prudence is to be the virtue for us that it was to our philosophical ancestors then, would-be Stoics are obligated to be very careful in making decisions for a cosmopolitan worldview, especially if we are to approach our future based on ideals over which even the ancients argued. Nussbaum writes: [The Stoics held that] we should not allow differences of nationality or class or ethnic membership or even gender to erect barriers between us and our fellow human beings. -
Digitised Greek Manuscripts in the British Library
Digitised Greek manuscripts in the British Library This is the latest list of digitised Greek manuscripts available online at the British Library’s Digitised Manuscripts website ordered according to shelfmarks. Clicking on the shelfmarks, you will be directed to the online version of the manuscript in the Library’s online viewer. 1. Add Ch 76659: Confirmations by the Patriarch of Constantinople of the stavropegiacal rights of the Monastery of Theotokos Chrysopodariotissa near Kalanos, in the province of Patras in the Peloponnese 2. Add Ch 76660: Confirmations by the Patriarch of Constantinople of the stavropegiacal rights of the Monastery of Theotokos Chrysopodariotissa near Kalanos, in the province of Patras in the Peloponnese 3. Add MS 4382: Aristotle with Byzantine scholia 4. Add MS 4421: Catalogue of Greek books at Westminster 5. Add MS 4458: Short section of George Etherege, The Man of Mode: or, Sir Fopling Flutter. A Comedy, Acted at the Duke’s Theatre, translated into classical Greek by Ioannes Ionas 6. Add MS 4824: Geographical and antiquarian notes relating to Greece and Asia Minor, compiled by Arthur Pullinger, an English merchant in Aleppo 7. Add MS 4949: Four Gospels 8. Add MS 4950: Four Gospels 9. Add MS 4951: Four Gospels 10. Add MS 4952: Plays by Euripides 11. Add MS 5107: Four Gospels 12. Add MS 5108: Hippiatrica or Horse Medicine 13. Add MS 5110: Works of Xenophon, Polybius, Maximus Planudes, Plutarch, Proclus Diadochus, Lucian and others 14. Add MS 5111: Four Gospels 15. Add MS 5112: Four Gospels 16. Add MS 5113: Theophrastus, Works 17. Add MS 5115: New Testament: Acts of the Apostles; Catholic Epistles; Epistles of Paul 18. -
Educating the Stoic Warrior
Hoover Press : Damon DP5 HPDAMO0500 02-26-:2 09:23:05 rev2 page 85 Educating the Stoic Warrior Nancy Sherman in a remarkably prescient moment, James B. Stockdale, then a senior Navy pilot shot down over Vietnam, muttered to himself as he para- chuted into enemy hands, “Five years down there, at least. I’m leaving behind the world of technology and entering the world of Epictetus.”1 Epictetus’s famous handbook, the Enchiridion, was Stockdale’s bedtime reading in the many carrier wardrooms he occupied as he cruised in the waters off Vietnam in the mid-sixties. Stoic philosophy resonated with Stockdale’s temperament and profession, and he committed many of Epictetus’s pithy remarks to memory. Little did he know on that shoot-down day of Septemer 9, 1965, that Stoic tonics would hold the key to his survival for six years of POW life. They would also form the 1. From James B. Stockdale, Courage Under Fire: Testing Epictetus’s Doctrines in a Lab of Human Behavior (Stanford: Hoover Institution Press, 1994). Hoover Press : Damon DP5 HPDAMO0500 02-26-:2 09:23:05 rev2 page 86 86 Nancy Sherman backbone of his leadership style as the senior officer in the POW chain of command. It doesn’t take too great a stretch of the imagination to think of a POW survivor as a kind of Stoic sage, for the challenge the POW lives with is the Stoic’s challenge: to find dignity when stripped of nearly all nourishment of the body and soul. Stoicism is a philosophy of defense, a philosophy of “sucking it up.” On a strict reading, it minimizes vul- nerability by denying the intrinsic goodness of things that lie outside one’s control. -
Marcus Aurelius and Non-Tragic Living Edita Wolf
Marcus Aurelius and Non-Tragic Living Edita Wolf To cite this version: Edita Wolf. Marcus Aurelius and Non-Tragic Living. Graeco-Latina Brunensia, Faculty of Arts (Brno CZ), 2015, 20 (2), pp.189-198. halshs-01559063 HAL Id: halshs-01559063 https://halshs.archives-ouvertes.fr/halshs-01559063 Submitted on 10 Jul 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Distributed under a Creative Commons Attribution - NonCommercial - NoDerivatives| 4.0 International License GRAECO-LATINA BRUNENSIA 20, 2015, 2 EDITA WOLF (CHARLES UNIVERSITY PRAGUE) MARCUS AURELIUS AND NON-TRAGIC LIVING1 The focus of the article is the recurring appeal in Marcus Aurelius’ Meditations to live non- tragically. This appeal presents an original usage of the theatrical metaphor for life rooted in stoicism. The usage is based on the opposition of proper (oikeios) and alien (xenos) which can be understood within the framework of the Stoic theory of appropriation (oikeiosis) and particularly the Chrysippean differentiation between appropriation and alienation (DL VII, 85). An alienated person, carried away by passions and surprised by events, is perceived as alienated from nature, an actor of life’s tragedy. On the contrary, the one who acts rightly is presented as an actor of non-tragic theatre who at the same time unifies themself with the universal cause and nature and distances themself from passions and usual roles distributed in life.