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  1. Review of Brad Inwood, Later Stoicism 155 BC to AD 200: An Introduction and Collection of Sources in Translation. Cambridge: Cambridge University Press, 2022. Pp. 583. $170 (Hardback). ISBN: 9781107029798. [REVIEW]Vanessa de Harven - forthcoming - Ancient Philosophy 44:1-6.
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  2. Posidonius’ Two Systems: Animals and Emotions in Middle Stoicism.Benjamin Harriman - 2024 - Archiv für Geschichte der Philosophie 106 (3):455-491.
    This paper attempts to reconstruct the views of the Stoic Posidonius on the emotions, especially as presented by Galen’s On the Doctrines of Hippocrates and Plato. This is a well-studied area, and many views have been developed over the last few decades. It is also significant that the reliability of Galen’s account is openly at issue. Yet it is not clear that the interpretative possibilities have been fully demarcated. Here I develop Galen’s claim that Posidonius accepted a persistent, non-rational aspect (...)
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  3. Posidonius on Virtue and the Good.Severin Gotz - 2023 - Classical Quarterly 73 (2):636-647.
    This paper argues that despite recent tendencies to minimize the differences between Posidonius and the Early Stoics, there are some important aspects of Stoic ethics in which Posidonius deviated from the orthodox doctrine. According to two passages in Diogenes Laertius, Posidonius counted health and wealth among the goods and held that virtue alone is insufficient for happiness. While Kidd in his commentary dismissed this report as spurious, there are good reasons to take Diogenes’ remarks seriously. Through a careful analysis of (...)
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  4. Affekt und Wille. Senecas Ethik und ihre handlungspsychologische Fundierung.Stefan Röttig - 2022 - Heidelberg: Universitätsverlag Winter.
    In the 89th letter to Lucilius Seneca divides philosophy into three parts, namely ethics, physics, and logic. As philosophy in general he also divides its ethical parts into three parts: the first one has to do with value judgments, the second with impulses, and the third with actions. But instead of characterizing each of these parts and giving an overview of their contents he rather describes an ideal action: first, one makes a correct value judgment, then, one initiates a regulated (...)
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  5. Nature, corruption, and freedom: Stoic ethics in Kant's Religion.Melissa Merritt - 2021 - European Journal of Philosophy 29 (1):3-24.
    Kant’s account of “the radical evil in human nature” in the 1793 Religion within the Bounds of Reason Alone is typically interpreted as a reworking of the Augustinian doctrine of original sin. But Kant doesn’t talk about Augustine explicitly there, and if he is rehabilitating the doctrine of original sin, the result is not obviously Augustinian. Instead Kant talks about Stoic ethics in a pair of passages on either end of his account of radical evil, and leaves other clues that (...)
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  6. Cosmic Spiritualism among the Pythagoreans, Stoics, Jews, and Early Christians.Phillip Sidney Horky - 2019 - In Cosmos in the Ancient World. New York: Cambridge University Press. pp. 270-94.
    This paper traces how the dualism of body and soul, cosmic and human, is bridged in philosophical and religious traditions through appeal to the notion of ‘breath’ (πνεῦμα). It pursues this project by way of a genealogy of pneumatic cosmology and anthropology, covering a wide range of sources, including the Pythagoreans of the fifth century BCE (in particular, Philolaus of Croton); the Stoics of the third and second centuries BCE (especially Posidonius); the Jews writing in Hellenistic Alexandria in the first (...)
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