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Статті в журналах з теми "Senecan stoicism"
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Smith, M. Burdick. "“[P]lain and passive fortitude”: Stoicism and Spaces of Dissent in Sejanus." Ben Jonson Journal 25, no. 1 (May 2018): 32–51. http://dx.doi.org/10.3366/bjj.2018.0209.
Повний текст джерелаАнотація:
In Ben Jonson's Sejanus, performed at court in the first year of King James’ reign in 1603, Arruntius seemingly figures as “Jonson's spokesperson.” While lauding the moral responsibility of Arruntius, some critics have portrayed the Senator as a passive Stoic whose “only outlet is speech.” For a poet who emphasizes the moral and didactic responsibility of authorship, why, then, does his spokesman inhabit a peripheral space in criticism? Critical interpretation of Arruntius depends on the editorial decision to render many of Arruntius’ lines as asides or as public critique, and this editorial crux is examined vis-à-vis early modern attitudes toward public engagement. I argue that the play negotiates the tensions between the patient Neostoicism of Justus Lipsius and politically active Senecan Stoicism. Arruntius navigates those tensions through Ciceronian ideals of friendship, which provide an alternative to the rampant flattery and tyranny at Tiberius’ court. I show that the play responds to larger political anxieties concerning James I's recent ascension to the throne, and that interpreting early modern Stoicism as entirely passive disregards the complex discourse of friendship that permeates the period.
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Gellera, Giovanni. "Pride Aside: James Dundas as a Stoic Christian." Journal of Scottish Philosophy 17, no. 2 (June 2019): 157–74. http://dx.doi.org/10.3366/jsp.2019.0234.
Повний текст джерелаАнотація:
In the manuscript Idea philosophiae moralis (1679), James Dundas (c.1620−1679), first Lord Arniston, a Presbyterian, a judge and a philosopher, makes extensive use of Stoic themes and authors. About one third of the manuscript is a close reading of Seneca. Dundas judges Stoicism from the perspective of Calvinism: the decisive complaint is that the Stoics are ‘prideful’ when they consider happiness to be within the grasp of fallen human reason. However, pride aside, Dundas is willing to recover some Stoic insights for his Calvinist faith. In what ways? The promise of the practical rewards of Stoicism (control of the passions, tranquillity of the mind, strength of character) drives Dundas's interest in arguing that Stoicism can play a crucial psychological and moral contribution to a Christian's life. The investigation of Stoicism in the Idea philosophiae moralis sheds new light on the backdrop of the Scottish Enlightenment's relationship with Stoicism, commonly characterised as ‘Christian Stoicism’, as well as on the variety of the early modern Christian-Stoic syntheses, such as the Religio Stoici (1663) by George Mackenzie of Rosehaugh, a friend of Dundas's.
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Turpin, William. "Tacitus, Stoic exempla, and the praecipuum munus annalium." Classical Antiquity 27, no. 2 (October 1, 2008): 359–404. http://dx.doi.org/10.1525/ca.2008.27.2.359.
Повний текст джерелаАнотація:
Tacitus' claim that history should inspire good deeds and deter bad ones (Annals 3.65) should be taken seriously: his exempla are supposed to help his readers think through their own moral difficulties. This approach to history is found in historians with clear connections to Stoicism, and in Stoic philosophers like Seneca. It is no coincidence that Tacitus is particularly interested in the behavior of Stoics like Thrasea Paetus, Barea Soranus, and Seneca himself. They, and even non-Stoic characters like Epicharis and Petronius, exemplify the behavior necessary if Roman freedom was to survive the monarchy.
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Stephens, William O. "Stoicism and Food Ethics." Symposion 9, no. 1 (2022): 105–24. http://dx.doi.org/10.5840/symposion2022917.
Повний текст джерелаАнотація:
The norms of simplicity, convenience, unfussiness, and self-control guide Diogenes the Cynic, Zeno of Citium, Chrysippus, Seneca, Musonius Rufus, Epictetus, and Marcus Aurelius in approaching food. These norms generate the precept that meat and dainties are luxuries, so Stoics should eschew them. Considerations of justice, environmental harm, anthropogenic global climate change, sustainability, food security, feminism, harm to animals, personal health, and public health lead contemporary Stoics to condemn the meat industrial complex, debunk carnism, and select low input, plant-based foods.
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Currie, Michelle. "Seneca on the Death of M. Livius Drusus (De brevitate vitae 6.1-2)." Mnemosyne 73, no. 5 (March 18, 2020): 775–97. http://dx.doi.org/10.1163/1568525x-12342754.
Повний текст джерелаАнотація:
Abstract The account of M. Livius Drusus in Seneca’s dialogue De brevitate vitae significantly departs from other versions by suggesting that Drusus’ death may have been a suicide rather than an assassination. The inspiration for Seneca’s reworking of the scene lies with Stoicism’s expectations for choosing and implementing suicide. Drusus’ role in the dialogue is to provide a cautionary illustration of the problems of neglecting true otium and the philosophical pursuits it entails. Seneca portrays Drusus disregarding Stoic conventions for suicide in order to reinforce his broader philosophical failings. The author therefore significantly breaks with historiographical tradition in order to make a more effective philosophical argument.
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Sanzhenakov, Alexander A. "Can Senecan Theater of Passions Educate a Virtuous Person?" Siberian Journal of Philosophy 17, no. 3 (2019): 245–57. http://dx.doi.org/10.25205/2541-7517-2019-17-3-245-257.
Повний текст джерелаАнотація:
The article is devoted to the consideration of the pedagogical content of Seneca’s tragedy. The article provides a solution for the problem, which is contained in the controversy – on the one hand, Seneca as other Stoics believes that the passions negatively affect the soul of human being, on the other hand, his tragedies portray plots overrun with passions involving murder, perfidy, betrayal and other crimes. The author suggests that this feature of the plot of dramatic works of Seneca cannot be explained by simple respect of the tradition, according to which the passion is the main driving force of both the ancient Greek and ancient Roman tragedies. The author shows that Seneca intentionally uses certain artistic techniques to achieve the pedagogical effect.
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HARTFORD, G. F. "T.S. ELIOT ON THE STOICISM OF SENECA." English Studies in Africa 33, no. 1 (January 1990): 1–14. http://dx.doi.org/10.1080/00138399008690865.
Повний текст джерела
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Łapiński, Krzysztof. "Between medicine and rhetoric: therapeutic arguments in Roman Stoicism." Argument: Biannual Philosophical Journal 9, no. 1 (June 30, 2019): 11–24. http://dx.doi.org/10.24917/20841043.9.1.1.
Повний текст джерелаАнотація:
In this paper, I intend to focus on some rhetorical strategies of argumentation which play
crucial role in the therapeutic discourse of Roman Stoicism, namely in Musonius Rufus, Epictetus, Seneca, and Marcus Aurelius. Reference is made to Chaim Perelman’s view of ancient
rhetoric as an art of inventing arguments. Moreover, it is pointed out that in rhetorical education (cf. Cicero, Ad Herennium, Quintilian, etc.) as well as in therapeutic discourse the concept
of “exercise” and constant practice play a crucial role.
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Sanzhenakov, Alexander. "Institutionalization of a philosophical school: the origins of Justus Lipsius’ neostoicism." RL. 2020. vol.1. no. 2 1, RL. 2020. vol.1. no. 2 (December 10, 2020): 95–101. http://dx.doi.org/10.47850/rl.2020.1.2.95-101.
Повний текст джерелаАнотація:
The article is devoted to the consideration of the neostoicism of Justus Lipsius (1547–1606) in order to show that there is a set of reasons for the renovation and institutionalization of any philosophical school: the historical context, education, community, personality and biography of its leader. As for Justus Lipsius, a philologist and publisher of ancient texts (Tacitus, Seneca), the following factors influenced. Since Lipsius lived in turbulent times (the 16th century was marked by the Reformation and religious wars), he could not help but pay attention to Stoic philosophy, designed to give peace of mind in an unsettled world. Lipsius received an excellent education at a Jesuit college and at two universities – Cologne and Louvain. He was instilled in a love of ancient literature during his education, which predetermined his work. He was an outstanding person by nature and was formed in the university environment and in the intellectual circles of his time. He was, for instance, a member of the Familists, whose founder taught, among other things, the permissibility of changing denominations. Lipsius’s interpretation of the Stoic doctrine suggests that the Stoics came closest to Christianity, unlike other ancient philosophers. All these factors determined the revival of Stoicism in the 16th century.
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Salmon, J. H. M. "Stoicism and Roman Example: Seneca and Tacitus in Jacobean England." Journal of the History of Ideas 50, no. 2 (April 1989): 199. http://dx.doi.org/10.2307/2709732.
Повний текст джерелаДисертації з теми "Senecan stoicism"
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Cadman, Daniel John. "Republicanism and stoicism in Renaissance neo-Senecan drama." Thesis, Sheffield Hallam University, 2011. http://shura.shu.ac.uk/19417/.
Повний текст джерелаАнотація:
This study will focus upon the dramas of Mary Sidney, Samuel Daniel, Samuel Brandon, William Alexander, and Elizabeth Cary, as well as the Roman tragedies of Thomas Kyd and Ben Jonson, which are characterised, to varying degrees, by their appropriation of continental models of neo-classical tragedy practised by the French tragedian Robert Gamier. The idea, promulgated by several early twentieth century critics, that many of these plays are linked by a common anti-theatrical agenda has been roundly rejected by more recent critics. This thesis will offer a new perspective on these plays by arguing that the recent criticism which distances them from the anti-theatrical agenda has served to repress the intertextual affinities that exist between them. These are characterised by their common interests in such humanist outlooks as republicanism and stoicism. Classical authorities, including Seneca and Tacitus, as well as contemporary theorists, such as Niccolo Machiavelli and Justus Lipsius inform these discourses. This form of drama also offered the authors a space to interrogate the practical utility of a number of theories from a variety of perspectives, indicating that the plays are in dialogue with one another rather than offering a single uniform outlook. As a related issue, the study will consider the various ways that the engagement with these theories affects the representation of a number of features in these plays, such as the dramatisation of key historical events, the representation of exemplary figures like Alexander the Great and Julius Caesar, and the plight of the individual in a tyrannical society, as well as their response to topical events such as the accession of James I. Such features, this study will argue, provide evidence of how this form of drama was appropriated to address the concerns of a politically disenfranchised group of writers during the late Elizabethan and early Jacobean eras, as well as revealing the commitment of the writers to a form of humanist dramatic authorship.
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Anemodouris, Ilias. "Declamatory ludism and Senecan characterisation." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/declamatory-ludism-and-senecan-characterisation(e7ae3290-3916-4e59-9b7c-f35ccec2f9af).html.
Повний текст джерелаАнотація:
This thesis attempts to identify and analyse the influence of the tradition of declamation on characterisation in the dramatic compositions of the Stoic philosopher Seneca. Two argumentative lines structure this thesis: the first relates to a concept of ludism, which is argued to help re-visit declamatory rhetoric, and re-appreciate its functions in Roman society. The second one is twofold: first, that the concept of ludism - in the ways in which it is argued to be applicable to declamatory rhetoric - can describe effectively the influence of declamation on Senecan characterisation; and second, that it may allow us to re-visit the issue of the place of Senecan characterisation within the whole of Seneca’s philosophical writings, by putting into relief an educative function of Senecan characterisation.
3
Smith, Antony. "Seneca's 'De ira' : a study." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:c64a2fba-8ba0-4f14-919f-f59ce11cfe34.
Повний текст джерелаАнотація:
This thesis offers new philosophical and literary interpretations of Seneca's 'De ira'. It takes as its starting-point the observation that both the philosophical position on which the text relies and the way in which it is organised appear to be chaotic, and it investigates how far and why this is the case. It shows that a coherent philosophical position underlies the text but that the text presents it as incoherent, and that it does this for therapeutic purposes. Similarly, it shows that the text is organised in a far more orderly way than has been previously appreciated, and it explains how the (apparent) disruption of that organisational system serves the text's therapeutic function. In making these arguments, it presents new readings of the De ira that reveal the text's philosophical and literary qualities, arguing that it constitutes a more sophisticated response to Seneca's philosophical predecessors than previous accounts have claimed, and that the text, as it progresses, introduces new therapeutic strategies that provide 'safety nets' should its earlier principal strategies have failed. The thesis aims to be methodologically innovative in using Seneca's descriptions of emotional responses as well as more explicit theorising to reconstruct his philosophical position and in suggesting a new approach to interpreting the role of interlocutors and addressees in didactic and dialogic texts.
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Pribil, Nathaniel Brent. "Virtue Conquered by Fortune: Cato in Lucan's Pharsalia." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6625.
Повний текст джерелаАнотація:
This thesis looks at how the Roman poet Lucan uses the character of Cato to elucidate his beliefs about Fortune and Stoicism. The traditional Stoic view of Fortune views it as a force for good that allows people to improve through hardship. Lucan portrays Fortune as a purely antagonistic force that actively seeks to harm the Roman people and corrupt even good individuals like Cato. Lucan's Fortune arranges events to place Cato in a situation where it is impossible to maintain his virtue. Rather than providing him an opportunity to improve in the civil war, Fortune makes it so that whatever choice Cato makes, he becomes guilty. Brutus' dialogue with Cato in Book 2 of Pharsalia illuminates the position that Cato is in. Brutus looks to Cato as the traditional Stoic exemplar that can forge a path for virtue in civil war. However, Cato admits that joining any side in the civil war would cause him to become guilty. Fortune's support of Caesar and its dominance over contemporary events has forced Cato into this situation. Cato's desert march in Book 9 continues to show Fortune's dominance over Cato by continually denying him opportunities to gain virtue for himself. Lucan's portrayal of Fortune shows his rejection of Stoic teaching about Fortune and the ultimate futility of trying to remain virtuous in a time of civil war.
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De, Pietro Matheus Clemente 1984. "Faces da "harmonia" nas Epistulae Morales de Seneca." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269084.
Повний текст джерелаАнотація:
Orientador: Isabella Tardin CardosoDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Ao percorrer as Epistulae morales de Sêneca (4 a.C.- 65 d.C), notamos que uma parte considerável de seus ensinamentos se fundamenta em um conceito pouco trabalhado academicamente: a ¿harmonia¿. O filósofo, ao exortar Lucílio à busca da sabedoria, utiliza diversas imagens e exemplos, e neles observamos a presença, ora de modo evidente, ora sutil, de referências à harmonia entre o discurso e as ações, entre a vida e o discurso, entre o estilo e o caráter, entre as ações e a natureza, entre a vontade e o destino, entre a corpo e a alma, entre as ações e elas mesmas, e assim por diante. Em estudo anterior, verificamos que tal harmonia não costuma ser expressa por um único termo, mas é designada por vocábulos com sentidos semelhantes: partindo do estudo do conceito de conuenientia, que é a tradução direta do termo técnico homología (o qual, no estoicismo de Zenão designava a harmonia enquanto objetivo da prática filosófica), constatamos que Sêneca também emprega outros vocábulos mais comuns na língua latina, em especial: concordia, consonans, consentire, constare e congruere. Como objetivo central da nossa pesquisa, foram traduzidos para o português e comentados trechos das cartas em que tais vocabulos se mostram relevantes ao estudo da ¿harmonia¿ nas cartas filosóficas de Sêneca. O estudo introdutório discorre acerca do modo específico com que o filósofo, no corpus por nós selecionado, concebe e apresenta conceito tão importante ao estoicismo em geral. A consideração da polissemia e das imagens no texto senequeano se mostra fundamental para a compreensão da noção filosófica investigada
Abstract: By reading through Seneca¿s Epistulae morales one notes that a considerable part of his doctrine is based on harmony, a concept that has not received the deserved attention in Senecan researches. While urging Lucilius in the search for wisdom, Seneca uses a great variety of images and examples that refers explicitly or implicitly to many kinds of harmony, e.g.: harmony between speech and deeds, life and speech, style and character, actions and nature, will and fate, body and soul, between actions among themselves. It was verified that such a ¿harmony¿ usually is not named by a single term or expression, but is indicated by words with similar acceptances. The study of the idea of conuenientia ¿ the straight Latin translation of the technical term homología (¿harmony¿ in Zeno¿s Stoicism) ¿ confirmed that Seneca also makes use of other words, that are more familiar to the current Latin language, among which there are concordia, consonans, consentire, constare and congruere. Excerpts of Seneca's philosophical letters that have been proved to hold valuable arguments to the study of the ¿harmony¿ were translated into Portuguese and annotated. The introductory study concerns about the particular way by which Seneca presents such an important Stoic concept in the selected corpus. The polissemy and images in the investigated texts play a central role in the understanding of the philosophical notion here considered.
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Cassan, Melania. "Sull'anima : la prospettiva dello stoico Seneca." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H201.
Повний текст джерелаАнотація:
L’objectif du présent travail est de faire la lumière sur la conception de l’âme présente à l’intérieur de la pensée philosophique de Sénèque, en faisant émerger, d’un côté, son orthodoxie fondamentale à l’égard du stoïcisme, de l’autre, sa contribution originale. Dans ce but, notre thèse est divisée en trois parties. La première s’occupe de reconnaître les caractéristiques de l’âme humaine dans ses traits essentiels (nature, structure, fonction) en faisant émerger un premier “modèle” psychologique : l’âme stable et harmonieuse qui a rejoint la vertu. La seconde partie approfondit un second “modèle” psychologique : celui d’une âme instable, dysharmonique et passionnelle. Enfin, la troisième partie analyse la question de l’âme dans les œuvres qui ne sont pas stricto sensu philosophiques (les tragédies et les Naturales Quaestiones) dans la mesure où elles se révèlent avoir des affinités significatives avec le discours développé dans les deux premières parties, nous permettant ainsi de spécifier encore mieux notre thèseThe aim of this work is to unveil the conception of the soul within Seneca's philosophical thought by bringing out, on the one hand, his underlying orthodoxy towards Stoicism and, on the other, his original contribution. In this regard, the dissertation is divided into three parts. The first one reconstructs the characteristics of the human soul in its essential traits (nature, structure, functions) and develops a first psychological “model”: the stable and harmonious soul that has achieved virtue. The second part deepens a second psychological “model”: that of an unstable, disharmonious and passionate soul. Finally, the third part analyses the works not stricto sensu philosophical (tragedies and Natural Questions), as they reveal significant affinities with the discourse on the soul conducted in the first two parts, allowing us to specify our thesis even better
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Klein, Giovani Roberto. "O Edipo de Seneca : tradução e estudo critico." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270374.
Повний текст джерелаАнотація:
Orientador: Paulo Sergio de VasconcellosDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Este trabalho apresenta uma tradução anotada da tragédia Édipo do autor latino Sêneca, acompanhada de uma introdução e de três estudos ensaísticos: o primeiro contrastando o papel do destino no Édipo rei de Sófocles e no Édipo de Sêneca, mostrando as influências da filosofia estóica neste último; o segundo sobre as imagens da peça, discutindo a propriedade de seu uso por parte de um filósofo estóico; o terceiro sobre o uso de descrições na peça, como isso subverte as leis aristotélicas da tragédia e qual o papel que elas podem desempenhar
Abstract: This work presents an annotaded translation of the tragedy Oedipus of the latin author Seneca, followed by an introduction and three essayistic studies: the first one contrasting the role of the fate in Sophocles¿ Oedipus king and in Seneca¿s Oedipus, showing the influences of stoic philosophy in the latter; the second focuses on the images of the play, discussing the property of its use by a stoic philosopher; the third one deals with the use of descriptions in the latin play, how this subverts the aristotelian laws of the tragedy and which is their function in the play
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Lima, Ricardo Antonio Fidelis de. "De Ira de Sêneca: tradução, introdução e notas." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-14032016-110602/.
Повний текст джерелаАнотація:
O nosso trabalho consiste na tradução e no estudo do De Ira do filósofo estoico e político romano Lucio Anêu Sêneca. A obra é endereçada ao seu irmão Novato que, supostamente, o indaga como conter essa paixão. Assim, nos 3 livros, o filósofo apresenta a gênese dessa paixão e os males causados por ela para, por fim, apresentar meios para extirpa-la da alma. A defesa dos ensinamentos do Estoicismo ecoa explicitamente nos diversos exemplos dados pelo filósofo quando contraposta com as demais escolas filosóficas da época. Assim, a ira é tratada como a paixão mais danosa dentre todas as paixões do homem.Our dissertation consists in the translation and study of De Ira from the Stoic philosopher and Roman politician Lucious Annaeus Seneca. The book is addressed to his brother Novato who supposedly inquires him how to restrain this passion. Thus, in three books, the philosopher presents the genesis of that passion and the evils caused by it to finally introduce ways to extirpate it from the soul. The defense of the Stoicism\'s teachings explicitly echoes in several examples given by the philosopher when contrasted with other philosophical schools of the time. So wrath is treated as the most damaging passion among all human passions.
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Bregalda, Maíra Meyer. "Sapientia e uirtus : principios fundamentais no estoicismo de Seneca." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/271122.
Повний текст джерелаАнотація:
Orientador: Paulo Sergio de VasconcellosDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Os conceitos de sapientia e uirtus em Sêneca (4 a.C. ¿ 65 d.C.) permeiam grande parte de sua obra, sendo que, por vezes, encontram-se fortemente ligados: pode-nos parecer difícil pensar em uma pretensa relação de subordinação entre os conceitos de sabedoria e virtude em si mesmos; no entanto, o modo como ambos se conjugam na obra desse autor incita-nos a questionar se a meta final do homem é a virtude através da sabedoria, ou a sabedoria através da virtude. A filosofia estóica é bastante conhecida pelo fato de subjugar a lógica, e mesmo a física, à moral: como o próprio Sêneca apregoa, nada teria valor se não pudesse ser utilizado na vida prática. E, justamente no âmbito dessa, tais categorias são desenvolvidas nos escritos do estóico. Dessa forma, à primeira vista, tende-se a considerar que, para o filósofo, a sabedoria estaria subordinada à virtude. A pesquisa que realizamos dividiu-se em três etapas: a seleção e tradução de epístolas senequianas que expusessem sua concepção daqueles dois conceitos; a elaboração de notas explicativas; um estudo introdutório acerca da relação entre o ser sábio e a virtude, no contexto em que o filósofo se insere
Abstract: The concepts of sapientia and uirtus in Seneca (4 b.C. ¿ 65 a. C.) permeates a great part of his works, seeing that, sometimes, they are strongly linked: it seems to be difficult to think about an assumed relation of subordination between the subjects of wisdom and virtue in themselves; nevertheless, the form both get conjugated in this author¿s works incites us to question if the man¿s final goal is virtue through wisdom or wisdom through virtue. The stoic philosophy is well known by the fact of subjudging the logic and even physics to ethics: as Seneca himself proclaims, it would be useless if it could not be used in daily life. And, precisely on its ambit, these categories are developed on the author¿s writings. Therefore, at first sight, it tends to consider that, for the philosopher, wisdom would be subordinated to virtue. Our research was divided into three steps: selection and translation of Seneca¿s epistles that expose his conceivings about the two concepts; elaboration of explicative notes and an introductory study about the relation between being a wise man and the virtue, in a context where the philosopher inserts himself
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Vining, Peggy A. "A comparison of moral transformation in Paul and Lucius Annaeus Seneca." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.
Повний текст джерелаКниги з теми "Senecan stoicism"
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Forstater, Mark. The spiritual teachings of Seneca. London: Coronet Books, 2001.
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Annaeus, Seneca Lucius. Seneca über das rechte Leben. Heidelberg: C.F. Müller, 1994.
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3
Dominici, Caterina. Epicureismo e stoicismo nella Roma antica: Lucrezio, Virgilio, Orazio (odi civili), Seneca. Abano Terme, Padova: Francisci, 1985.
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Senecan drama and stoic cosmology. Berkeley: University of California Press, 1989.
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Impara, Paolo. Seneca, filosofia e potere. Roma: Edizioni SEAM, 1994.
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Seneca, Lucius Annaeus, approximately 4 B.C.-65 A.D., ed. Sapienza filosofica e cultura materiale: Posidonio e le altre fonti dell'Epistola 90 di Seneca. Bologna: Il Mulino, 2012.
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Inwood, Brad. Reading Seneca: Stoic philosophy at Rome. Oxford: Clarendon, 2005.
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Palmieri, Nicoletta. L' eroe al bivio: Modelli di "mors voluntaria" in Seneca tragico. Pisa: ETS, 1999.
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Hachmann, Erwin. Die Führung des Lesers in Senecas Epistulae morales. Münster: Aschendorff, 1995.
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Jackson, William Taylor. Seneca and Kant: Or, an exposition of stoic and rationalistic ethics, with a comparison and criticism of the two systems. Dayton, O: United Brethren Pub. House, 1991.
Знайти повний текст джерелаЧастини книг з теми "Senecan stoicism"
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"3 Seneca Tragicus and Stoicism." In Brill's Companion to the Reception of Senecan Tragedy, 34–56. BRILL, 2016. http://dx.doi.org/10.1163/9789004310988_004.
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Meyler, Bernadette. "From Sovereignty to the State The Tragicomic Clemency of Massinger’s The Bondman." In Theaters of Pardoning, 143–74. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501739330.003.0005.
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Philip Massinger’s 1623 play The Bondman appealed to a number of very different audiences, from King Charles I, to republicans resisting Charles II’s return to England, to spectators after the Restoration. This chapter argues that the play proved so versatile because it placed priority on the preservation of the state over any particular form of sovereignty. This political orientation derives in part from The Bondman’s debt to Senecan stoicism. Stoicism shapes the play’s approach to mercy as well. Rather than relying on a sovereign pardon, the play emphasizes a kind of rule based on equity as well as a variety of clemency derived from Lucius Annaeus Seneca’s De Clementia. Clemency as presented by the play entails preservation of the body politic through enlargement of the sovereign’s compass of concern.
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Inwood, Brad. "2. Reading Stoics today." In Stoicism: A Very Short Introduction, 18–26. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198786665.003.0002.
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For modern readers, despite not being typical representatives of the school, Epictetus and Marcus Aurelius are the foundation for our understanding of Stoicism for two reasons. First, except for Seneca, theirs are the earliest and almost only complete works we have from the ancient Stoics. Second, both Epictetus and Marcus are atypical in the way they wrote and the kind of audience they chose to address. ‘Reading Stoics today’ considers why Seneca is not more important in our contemporary popular understanding of Stoicism. How did the Stoic whose legacy was of such basic importance in the later middle ages and Renaissance come to take a back seat in general culture?
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Inwood, Brad. "1. Ancient Stoicism and modern life." In Stoicism: A Very Short Introduction, 1–17. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198786665.003.0001.
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In the ancient world of the Greeks and Romans, the idea of philosophy as a way of life had its fullest and clearest development in Stoicism. ‘Ancient Stoicism and modern life’ provides an overview of Stoicism’s major figures. The Stoic school was founded by Zeno in the late 4th century bce. His students, Cleanthes and Aristo, developed different interpretations of Stoic philosophy—Large Stoicism and Minimal Stoicism, respectively. However, it is the work of much later writers—Seneca, Epictetus, and Marcus Aurelius—that is accessible today. The application of Stoicism to modern life by French philosopher Pierre Hadot and American fighter pilot James Stockdale is also considered.
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Inwood, Brad. "Moral Judgment in Seneca." In Stoicism, 76–94. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511498374.006.
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Inwood, Brad. "7. Stoicism, then and now." In Stoicism: A Very Short Introduction, 105–10. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198786665.003.0007.
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‘Stoicism, then and now’ describes how, despite the contrast between the contemporary reception of Stoicism and the study of the ancient school that inspires it, by looking at the history of Stoicism’s influence since its rediscovery in the Renaissance we have seen one way these approaches can be brought into contact with each other: the prominence of Epictetus and Marcus Aurelius (and to a lesser degree Seneca) in the contemporary reception of Stoicism has made it natural to focus primarily on its potential as a source for moral advice and self-improvement. But what about Stoic physics? How does the modern Stoic deal with the now obsolete science of our world?
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Rutherford, Donald. "On the Happy Life: Descartes vis-à-vis Seneca." In Stoicism, 177–97. Cambridge University Press, 2004. http://dx.doi.org/10.1017/cbo9780511498374.011.
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Gowans, Christopher W. "Stoicism." In Self-Cultivation Philosophies in Ancient India, Greece, and China, 141–66. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190941024.003.0006.
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The chapter argues that ancient Stoicism (especially Chrysippus, Seneca, and Epictetus) is plausibly interpreted as a self-cultivation philosophy. The existential starting point is a life dominated by emotions such as anger and grief. The ideal state of being is “living in accordance with nature,” namely, living virtuously and accepting whatever happens as an expression of divine rationality and hence as for the best. This ideal is attained through spiritual exercises that employ reason to understand and apply Stoic principles so as to transform our habitual actions and emotional responses. The foundation of this analysis is an understanding of nature as governed by an immanent principle—a pantheistic god—that is rational and benevolent, and human nature as governed by a soul that, though physical, is nonetheless rational. The soul’s primary impulses are products of divine rationality and so are rational and a motivation for virtue as the soul’s only good.
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Stewart, Jon. "Seneca’s Moral Letters." In The Emergence of Subjectivity in the Ancient and Medieval World, 261–85. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854357.003.0011.
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Chapter 10 begins by introducing the life and work of Seneca. It explains his activity in the context of the historical situation in the Early Roman Empire and specifically in connection with his relations to various emperors including Nero. The reader is also introduced to the philosophical school of Stoicism, some of the key dogmas of which are highlighted in an analysis of Seneca’s letters. What is important here is that Seneca inverts many of the traditional Roman values by turning the focus away from the outward sphere of power, wealth, and fame. He argues that we should be indifferent to such external things and not allow ourselves to be fixated on them. By contrast, he encourages his correspondent to withdraw within himself. Seneca thus develops a new sphere of inwardness and subjectivity that is important for the later course of Western civilization, where many of these same ideas appear in Christian thinking. Seneca is also the pioneer of modern ideas such as equality among human beings.
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INWOOD, BRAD. "SENECA, PLATO AND PLATONISM:." In Platonic Stoicism - Stoic Platonism, 149–68. Leuven University Press, 2008. http://dx.doi.org/10.2307/j.ctt9qf0m2.12.
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