This chapter contains sections titled: Epicureans and Pleasure Freedom from Anxiety and Types of Desires Sex, Shoes, and the Needs of College Students The Dangers of Sex Sex and Sensibility Romance, Beautiful Illusions, and Sound Minds Skip the Sex and Keep the Friend.

The vitally important concept of the "person" is featured in this anthology of readings from the history of Western philosophy. This text which is philosophically more serious yet still reader-friendly, offers a variety of authors and a wide historical scope in the Philosophy of Human Nature market that generally neglects this topic.

For anyone approaching the Encheiridion of Epictetus for the first time, this book provides a comprehensive guide to understanding a complex philosophical text. Including a full translation and clear explanatory commentaries, Epictetus's 'Encheiridion' introduces readers to a hugely influential work of Stoic philosophy. Scott Aikin and William O. Stephens unravel the core themes of Stoic ethics found within this ancient handbook. Focusing on the core themes of self-control, seeing things as they are, living according to nature, owning one's roles (...) and fulfilling the responsibilities that those roles entail, the authors elucidate the extremely challenging ideas in Epictetus's brisk chapters. Divided into five distinct parts, this book provides readers with: -/- - A new translation of the Encheiridion by William O. Stephens. - A new introduction to ancient Stoicism, its system of concepts, and the ancient figures who shaped it. - A fresh treatment of the notorious and counter-intuitive 'Stoic paradoxes'. - An accessible overview of the origin and historical context of the Encheiridion. - Detailed commentaries on each chapter of the Encheiridion that clarify its recurring themes and highlight their interconnections. - Careful attention to the presentation of the arguments embedded in Epictetus's aphoristic style. - A thoughtful discussion of serious criticisms of Epictetus's Stoicism and replies to these objections. -/- Written with clarity and authority, Epictetus's 'Encheiridion' provides a foundation from which readers can understand this important text and engage with the fundamental questions of Stoic philosophy and ethics. This guide will aid teachers of Epictetus, students encountering Stoicism for the first time, and readers seeking a greater understanding of Stoic ethics. (shrink)

Born a slave, but later earning his freedom and founding a school for teaching Stoicism to the sons of Roman noblemen, Epictetus has been a popular source of Stoic philosophy for centuries. Originally published in 1894 by the German scholar Adolf Bonhoeffer and here translated into English for the first time, this work remains the most systematic and detailed study of Epictetus' ethics. The basis, content, and acquisition of virtue are methodically described, while important related points in Stoic ethics are (...) discussed in an extensive appendix. Epictetus is compared throughout with the other late Stoics, Cicero, the early Stoics, and Christian moral thought. This approach shows that Stoic ethics continues to have great practical and pedagogical value. (shrink)

An overview of the ancient philosophers and their philosophical system (divided into the fields of logic, physics, and ethics) comprising the living, organic, enduring, and evolving body of interrelated ideas identifiable as the Stoic perspective.

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.

The ancient Stoics believed that virtue is the only true good and as such both necessary and sufficient for happiness. Accordingly, they classified food as among the things that are neither good nor bad but "indifferent." These "indifferents" included health, illness, wealth, poverty, good and bad reputation, life, death, pleasure, and pain. How one deals with having or lacking these things reflects one’s virtue or vice and thus determines one’s happiness or misery. So, while the Stoics held that food in (...) itself contributes nothing to a person’s happiness, how one obtains, prepares, and serves it, and both what and how one eats, all reveal a person’s character as good or bad. Thus, understanding the purpose of food, the necessity of frugality, and the virtue of temperance are all important in Stoicism. This paper traces the ethical views on food from Zeno of Citium and Chrysippus to Seneca, Musonius Rufus, Epictetus, and Marcus Aurelius. They agree that the wise and temperate know that simple, inexpensive foods in moderate amounts produced locally are easy to get and prepare, healthy for the body, and good for the mind. Thus, Stoicism dictates frugality of diet and the rejection of ambitious eating, gluttony, luxuries, delicacies, and gustatory extravagance. Some Stoics favor vegetarianism. All Stoics think it wise to limit eating and drinking to strict bodily need and to eradicate all food anxieties. (shrink)

I show that in Epictetus’ view (1) the wise man genuinely loves (στέργειv) and is affectionate (φιλόστoργoς) to his family and friends; (2) only the Stoic wise man is, properly speaking, capable of loving—that is, he alone actually has the power to love; and (3) the Stoic wise man loves in a robustly rational way which excludes passionate, sexual, ‘erotic’ love (’έρως). In condemning all ’έρως as objectionable πάθoς Epictetus stands with Cicero and with the other Roman Stoics, Seneca and (...) Musonius Rufus, and against the Greeks of the early Stoa. Epictetus’ conception of love excludes erotic passion because of its intrinsic excessiveness and uncontrollableness, which inevitably endanger mental serenity, but includes and emphasizes the soberly rational, purely positive joy of interpersonal affiliation. Epictetus’ account of how the Stoic Sage loves is, I think, more consistent and less problematic than that of the Greek Stoics. (shrink)

Five different arguments for vegetarianism are discussed: the system of meat production deprives poor people of food to provide meat for the wealthy, thus violating the principle of distributive justice; the world livestock industry causes great and manifold ecological destruction; meat-eating cultures and societal oppression of women are intimately linked and so feminism and vegetarianism must both be embraced to transform our patriarchal culture; both utilitarian and rights-based reasoning lead to the conclusion that raising and slaughtering animals is immoral, and (...) so we ought to boycott meat; meat consumption causes many serious diseases and lowers life expectancy, and so is unhealthy. Objections to each argument are examined. The conclusion reached is that the cumulative case successfully establishes vegetarianism as a virtuous goal. (shrink)

The impact of Stoicism on Roman culture and early Christianity was considerable. Unfortunately, little survives of the early writings on Stoicism. Our knowledge of it comes largely from a few later Stoics. In this unique book, William O. Stephens explores the moral philosophy of the late Stoic Epictetus, a former slave and dynamic Stoic teacher. His philosophy, as recorded by one of his students, is the most earnest and most compelling defense of ancient Stoicism that exists. Epictetus' teachings dramatically (...) capture the optimistic spirit of Stoicism by examining our greatest human challenges, such as the death of a loved one. Stephens shows how, for Epictetus, happiness results from concerning ourselves with what is up to us while not worrying about what is beyond our control. He concludes that the strength of Epictetus' philosophy lies in his conception of happiness as freedom from anger, fear, worry, grief, and dependence upon luck. (shrink)

Cheney’s claim that there is a subtextual affinity between ancient Stoicism and deep ecology is historically unfounded, conceptually unsupported, and misguided from a scholarly viewpoint. His criticisms of Stoic thought are thus merely ad hominem diatribe. A proper examination of the central ideas of Stoic ethics reveals the coherence and insightfulness of Stoic naturalism and rationalism. While not providing the basis for a contemporary environmental ethic, Stoicism, nonetheless, contains some very fruitful ethical concepts.

The Roman imperial Stoics were familiar with exile. This paper argues that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a “citizen of the world,” a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an “indifferent” that poses no obstacle to happiness. Other people are our fellow cosmic citizens, (...) however, regardless of their language, race, ethnicity, customs, or country of origin. Our natural affinity and shared sociability with all people require us to help refugees and embrace them as welcome neighbors. Failure to do so violates our common reason, justice, and the gods’ cosmic law. (shrink)

The tremendous influence Stoicism has exerted on ethical thought from early Christianity through Immanuel Kant and into the twentieth century is rarely understood and even more rarely appreciated. Throughout history, Stoic ethical doctrines have both provoked harsh criticisms and inspired enthusiastic defenders. The Stoics defined the goal in life as living in agreement with nature. Humans, unlike all other animals, are constituted by nature to develop reason as adults, which transforms their understanding of themselves and their own true good. The (...) Stoics held that virtue is the only real good and so is both necessary and, contrary to Aristotle, sufficient for happiness; it in no way depends on luck. The virtuous life is free of all passions, which are intrinsically disturbing and harmful to the soul, but includes appropriate emotive responses conditioned by rational understanding and the fulfillment of all one's personal, social, professional, and civic responsibilities. The Stoics believed that the person who has achieved perfect consistency in the operation of his rational faculties, the "wise man," is extremely rare, yet serves as a prescriptive ideal for all. The Stoics believed that progress toward this noble goal is both possible and vitally urgent. (shrink)

This book is a clear and concise introduction to the Roman Emperor Marcus Aurelius Antoninus. His one major surviving work, often titled 'meditations' but literally translated simply as 'to himself', is a series of short, sometimes enigmatic reflections divided seemingly arbitrarily into twelve books and apparently written only to be read by him. For these reasons Marcus is a particularly difficult thinker to understand. His musings, framed as 'notes to self' or 'memoranda', are the exhortations of an earnest, conscientious Stoic (...) burdened with the onerous responsibilities of ruling an entire, enormous empire. William O. Stephens lucidly sketches Marcus Aurelius' upbringing, family relations, rise to the throne, military campaigns, and legacy, situating his philosophy amidst his life and times, explicating the factors shaping Marcus' philosophy, and clarifying key themes in the Memoranda. Specifically designed to meet the needs of students seeking a thorough understanding of this key figure and his major work, Marcus Aurelius: A Guide for the Perplexed is the ideal guide for understanding this Stoic author - the only philosopher who was also an emperor. (shrink)

This paper argues that Plato recognized that Socrates’ rational, reflective love, learned from the wise Diotima, is the only means of achieving secure, self-sufficient happiness and so the only way to avoid tragedy in human life.

This paper addresses the question question: How do individuals affect others cognitively and emotionally through performance? Performance here is broadly defined aspurposeful enactment or display behavior carried out in front of an audience. Following Alfred Schütz, Erving Goffman, Deborah Tannen and others, the paper posits that performance works through the creation of behavior that is embedded in cognitive “frames” that determine the symbolic interpretation of events. The framed event allows the performer to stimulate the emotions of the audience through pragmatically (...) determined communication in a psychologically protected environment. Both performer and audience utilize the natural human ability to predict the emotional states of others, currently known as Theory of Mind, in order to generate and feel these emotions in an act of co-creation of experience. It is posited that performance has evolutionary value in allowing humans to practice the experience of emotions, and to create group solidarity. (shrink)

First, the thorny problem of locating the Midwest is treated. Second, the ancient Stoics’ understanding of nature is proposed as a fertile field of ecological wisdom. The significance of nature in Stoicism is explained. Stoic philosophers (big-S Stoics) are distinguished from stoical non-philosophers (small-s stoics). Nature’s lessons for living a good Stoic life are drawn. Are such lessons too theoretical to provide practical guidance? This worry is addressed by examining the examples of Cincinnatus and Cato the Elder—ancient Romans lauded for (...) their virtues who worked the land. They exhibited the virtues of civic responsibility, justice, self-sufficiency, parsimony, perseverance, equanimity, modesty, and respect for limits—an agrarian virtue dear to Wendell Berry. Agrarianism views rural society as superior to urban society and the independent farmer as superior to the paid worker. Reflection on the virtues of stoical Roman agrarians suggests that features of Roman Stoic agrarianism resonate with a contemporary instantiation of Stoicism in the Midwest. The main thesis is that Midwest Stoic agrarianism (MSA), guided by an array of earthy virtues, promotes agricultural practices that harmonize with nature and support living in agreement with nature, while rejecting agricultural practices contrary to nature and propelled by vice. MSA endorses, e.g., locally sourced, sustainably grown crops instead of CAFOs. MSA tackles the ecological and sociopolitical pressures confronting Midwest farmers in the Anthropocene and can fortify environmental virtue ethics beyond this region. (shrink)

These comments on Sabine Grebe, "The Transformation of the Husband/Wife Relationship during Exile: Letters from Cicero and Ovid" raise questions about the similarities and dissimilarities of marriage and friendship examined in the marriages of Cicero and Ovid.

The Roman imperial Stoics were familiar with exile. I argue that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a ‘citizen of the world’, a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an ‘indifferent’ that poses no obstacle to happiness. But other people are our fellow cosmic citizens (...) regardless of their language, race, ethnicity, customs, or country of origin. Our natural affinity and shared sociability with all people require us to help refugees and embrace them as welcome neighbors. Failure to do so violates our common reason, justice, and the gods’ cosmic law. (shrink)

In a seminal article, Simo Knuuttila and Anja Inkeri Lehtinen drew attention to a “curious doctrine” holding that contradictories can be true at the same temporal instant, and identified the major defenders of the doctrine as John Baconthorpe, Landolfo Caracciolo, and Hugh of Novocastro. Normann Kretzmann later asserted as fact the suggestion by Knuuttila and Inkeri Lehtinen that the doctrine comes from a misreading of a passage from Aristotle’s Physics. In fact, a study of the relevant texts reveals that Hugh (...) of Novocastro first elaborated the doctrine by building on the Scotist doctrines of synchronic contingency and simultaneous causation. As these doctrines require at the same instant of time an order of priority and posteriority between possibility and actuality, cause and effect, so, Hugh says, there must be prior and posterior different states of affairs. Landolfo Caracciolo made this doctrine notorious outside the Franciscan convent by using it in his principia debates, directly engaging the circle of Cardinal Iacopo Stefaneschi. John Baconthorpe, the first to cite the Physics passage, did not have any noticeable effect on the development of the doctrine. (shrink)

Two principal questions are addressed: In De Finibus 3.54 what position does Cicero imagine the talus to fall and lie? How does this talus simile shed light on the problematic relationship between the Stoics’ doctrine of ‘preferred indifferents’ and their definition of the Good as virtue?

Charlie Croker, a self-made real estate tycoon, ex-Georgia Tech football star, horseback rider, quail-hunter, snakecatcher, and good old boy from Baker county Georgia, is the protagonist in Tom Wolfe’s latest novel, the deliciously provocative A Man in Full (New York: Farrar Straus Giroux, 1998).  In this article I examine the evolving conception of manhood in Wolfe’s novel.  Two different models of manliness will be delineated and compared. The first model—represented by Charlie Croker—gradually weakens and is replaced by the (...) second model—represented by Conrad Hensley. My aim is to show how Stoicism serves to critique the first model and articulate the second.  Stoicism, I argue, provides the deliverance of both Hensley and his convert Croker, while at the same time transforming the conception of manliness explored in A Man in Full. (shrink)

Earlier versions of this paper were read to the Departments of Philosophy at the University of New Brunswick and at Saint Francis Xavier University and to the Canadian Societh for the Study of Religion at Queen’s University, Kingston. The authors wish to thank the participants for their comments.

This notice answers two long-running questions of authorship. The first part of the notice addresses the famous question “Utrum Aristoteles sit salvatus” that survives in the manuscript Città del Vaticano, BAV, Cod. Vat. lat. 1012, a miscellany of primarily Franciscan texts. On the basis of contextual, textual and thematic parallels, the authorship of the question should be ascribed to Hugh of Neufchâteau, OFM. The second part considers the case of the Evidentiae contra Durandum, whose author, known as Durandellus, Joseph Koch (...) identified with a certain Nicolaus Medensis in 1927. A re-examination of Koch’s reasoning makes this attribution doubtful, and the witness of the original Reportatio of William of Brienne, OFM, shows that the Dominican theologian Durand of Aurillac is more likely the author of the Evidentiae. (shrink)

Schmidt's main thesis is that Lucretius did not exclusively use the writings of Epicurus in composing De rerurn natura, and that it is emphatically doubtful that Epicurus was even his principal source. Rather, Schmidt argues that it is virtually certain that early Epicurean writings are used in several passages, and that they are the most probable sources for the whole poem. Schmidt sees Lucretius as closely caught up with the current polemics between the Stoic and Epicurean schools of his time. (...) Schmidt is broadly successful in making his case that Lucretius did not exclusively follow Epicurus, but also had early Epicurean sources. The indices are helpful and the survey of competing views is scrupulously inclusive. This book deserves to be seriously considered by future researchers into the sources of De rerum natura inasmuch as it has certainly advanced the discussion. (shrink)

Himbert of Garda was a little-known Franciscan theologian who studied at Paris around 1320 and probably served as Francis of Meyronnes’ secretary. His commentary on the Sentences provides precious insights on the development of Franciscan thought at Paris, connecting Francis of Meyronnes’ refined presentations of doctrine with raw academic debates between bachelors and masters in the Faculty of Theology. An appendix presents Himbert’s discussion of intrinsic degrees in Book I d.36, and both redactions of his treatment of the formal distinction (...) in the context of the divine attributes in Book I d.8, as well as parallel texts from Francis of Meyronnes. A second appendix provides a full question- and citation-list for Himbert’s commentary on the Sentences. (shrink)

The remarks of my exciting and ebullient colleague, John King-Farlow do not clarify what I find most perplexing either in Wittgenstein’s analogy of the builders or in Rhees’ famous comments on it. Professor King-Farlow does, however, lay before us important and challenging allegations as to an incoherent or nonsensical quality of the discussion so far. Before one turns to these allegations, something should be said on behalf of Saint Augustine’s remarks in The Confessions of language-learning.

Kerry Laird, a literature and composition professor who does not have tenure, is in his first year at Temple. He said that, as a student and instructor, he always enjoyed the way professors use their office doors to reveal bits of their personality and to challenge students with cartoons, artwork, and various phrases. So when he started at Temple, he put a cartoon up showing Smokey the Bear, a girl scout and a boy scout and the tag line: “Kids — (...) don’t fuck with God or bears will eat you.” He received a complaint and decided that he understood why the college “might not want the f word” in the hallway, and so he decided to put up something else. (shrink)

In “Friendship Amongst the Self-Sufficient: Epicurus” (this Journal, Vol. 2, No. 2, June 2001), Andrew Mitchell explores the Epicurean view of the relationship between self-sufficiency and friendship by contrasting it with the views of Aristotle and the Stoics. Epicurus, Aristotle, and the Stoics do indeed have interestingly different views on friendship that are well worth comparing. Yet Mitchell’s characterization of Aristotelian friendship is misleading, his account of Stoic friendship is inaccurate, and his interpretation of Epicurean friendship is curiously imaginative but (...) ultimately rather strange. (shrink)

Mitchell defends the Epicurean account of friendship. I argue that since Epicureans are hedonists who hold that all pleasures are good and all pains are bad, Epicureans would desert their friends in circumstances in which standing by their friends causes them pain.

My project examines the pedagogical approach of the Stoic Epictetus by focusing on seven vital lessons he imparts. This study will deepen our understanding of his vocation as a Stoic educator striving to free his students from the fears and foolishness that hold happiness hostage. These lessons are (1) how freedom, integrity, self-respect, and happiness interrelate; (2) real versus fake tragedy and real versus fake heroism; (3) the instructive roles that various animals play in Stoic education; (4) athleticism, sport, and (...) game-playing as analogies for striving to live virtuously; (5) place, time, and progress in the journey to self-realization; (6) how to live with death and exit life fearlessly; (7) how teaching wisdom is one of several ways the Stoic sage loves others. (shrink)

How putrid is the matter which underlies everything. Water, dust, bones, stench. Again, fine marbles are calluses of the earth; gold and silver, its sediments; our clothes, animal-hair; their purple, blood from a shellfish. Our very breath is something similar and changes from this to that. Meditations, 9 36).