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The Roman Stoics: Self, Responsibility, and Affection

Chicago: University of Chicago Press (2005)

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  1. Cicero: De officiis.Jörn Müller & Philipp Brüllmann (eds.) - 2023 - De Gruyter.
    Ciceros De officiis, geschrieben 44 v. Chr., gehört zu den anerkannten Klassikern der Philosophie, ist aber in seinen philosophischen Dimensionen und Gehalten bisher nicht hinreichend für ein breiter interessiertes Fachpublikum im deutschsprachigen Raum erschlossen. Die Schrift behandelt zentrale Themen der antiken Moralphilosophie und ist eine der wichtigsten Quellen zur stoischen Ethik. Die Konzepte des Tugendhaften (honestum) und des Nützlichen (utile) werden sowohl begrifflich als auch kasuistisch untersucht und ihr Verhältnis genauer bestimmt. So entwickelt Cicero eine differenzierte Pflichtenethik, die im Rahmen (...)
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  • Tacitus, Stoic exempla, and the praecipuum munus annalium.William Turpin - 2008 - Classical Antiquity 27 (2):359-404.
    Tacitus' claim that history should inspire good deeds and deter bad ones 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 (...)
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  • Don’t Worry, Be Stoic. [REVIEW]William O. Stephens - 2007 - Ancient Philosophy 27 (2):452-456.
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  • “Emotions that Do Not Move”: Zhuangzi and Stoics on Self-Emerging Feelings.David Machek - 2015 - Dao: A Journal of Comparative Philosophy 14 (4):521-544.
    This essay develops a comparison between the Stoic and Daoist theories of emotions in order to provide a new interpretation of the emotional life of the wise person according to the Daoist classic Zhuangzi 莊子, and to shed light on larger divergences between the Greco-Roman and Chinese intellectual traditions. The core argument is that both Zhuangzi and the Stoics believed that there is a peculiar kind of emotional responses that emerge by themselves and are therefore wholly natural, since they do (...)
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  • Musonius Rufus, Cleanthes, and the Stoic Community at Rome.Benjamin Harriman - 2020 - Elenchos: Rivista di Studi Sul Pensiero Antico 41 (1):71-104.
    Surprisingly little attention has been devoted to Musonius Rufus, a noted teacher and philosopher in first–century CE Rome, despite ample evidence for his impact in the period. This paper attempts to situate Musonius in relation to his philosophical predecessors in order to clarify both the contemporary status of the Stoic tradition and the value of engaging with the central figures of that school’s history. I make the case for seeing Cleanthes as a particularly prominent predecessor for Musonius and reaffirm the (...)
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  • Marcus Aurelius.Rachana Kamtekar - 2010 - Stanford Encyclopedia of Philosophy.
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  • Stoic Ethical Theory: How Much is Enough?Christopher Gill - forthcoming - Symposion. Theoretical and Applied Inquiries in Philosophy and Social Sciences.
    Christopher Gill ABSTRACT: How much theory is enough for a complete account of ancient Stoic ethics and for modern life-guidance? Stoic ethics was presented either purely in its own terms or combined with the idea of human or universal nature. Although the combination of ethical theory with human and universal nature provides the ….
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  • Seneca’s philosophical predecessors and contemporaries.John Sellars - 2014 - In Gregor Damschen & A. Heil (eds.), Brill's Companion to Seneca. Leiden, Netherlands: Brill. pp. 97-112.
    This chapter examines the philosophical context in which Seneca thought and wrote, drawing primarily on evidence within Seneca's works. It considers Seneca's immediate teachers, his debt to the Stoic tradition, other Greek philosophical influences, and other contemporary philosophers.
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