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Stoic intermediates and the end for man

In A. A. Long (ed.), Problems in Stoicism. London,: Athlone Press. pp. 150--72 (1971)

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  1. Cicero on Natural Law and the Laws of the State.Elizabeth Asmis - 2008 - Classical Antiquity 27 (1):1-33.
    This paper treats the relationship between natural law and Cicero's code of laws, as presented in Cicero's work On Laws. In response to recent interpretations, it argues that Cicero's code is not identical with natural law. Instead, his laws participate imperfectly in the commands and prohibitions of natural law. Just as Cicero uses a Stoic conception of natural law, so he uses a specifically Stoic view of participation in natural law. His laws share imperfectly in the guiding power of natural (...)
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  • (1 other version)Stoicism bibliography.Ronald H. Epp - 1985 - Southern Journal of Philosophy 23 (S1):125-171.
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  • Sharing without reckoning: imperfect right and the norms of reciprocity.Millard Schumaker - 1992 - Waterloo, Ont., Canada: Published for the Canadian Corporation for Studies in Religion/Corporation Canadienne des Sciences Religieuses by Wilfrid Laurier University Press.
    Printbegrænsninger: Der kan printes 10 sider ad gangen og max. 40 sider pr. session.
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  • Esta a serenidade em nosso poder? Do controlo das disposições segundo os antigos Estóicos.Paulo Alexandre Lima - 2015 - Revista Filosófica de Coimbra 24 (47):167-202.
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  • Commentary on Mitsis.Gisela Striker - 1988 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 4 (1):323-354.
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  • (1 other version)Does the stoic sage (sovfov) possess aristotelian discernment (frovnhsi)?Guy Hamelin - 2010 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 4:93-99.
    The intelectual virtue of discernment occupies a privileged position in Aristotle’s ethics, since it intervenes in judging and choosing the best option regarding our voluntary actions. As for the Stoics, the virtues are cognitions and can be reduced to only one. The person who possesses that unique virtue is called a ‘sage’ and is able to choose, for himself, the right action to reach happiness. Thus, we propose to discover if the Stoic sage can be compared to the prudent man (...)
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  • Commentary on Gill.Christopher A. Dustin - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):226-246.
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