David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Classical Quarterly 38 (02):392- (1988)
Students of Stoic philosophy, especially of Stoic ethics, have a lot to swallow. Virtues and emotions are bodies; virtue is the only good, and constitutes happiness, while vice is the only evil; emotions are judgements ; all sins are equal; and everyone bar the sage is mad, bad and dangerous to know. Non-Stoics in antiquity seem for the most part to find these doctrines as bizarre as we do. Their own philosophical or ideological perspectives, and the criticisms of the Stoa to which these gave rise, are no less open to criticism than are the paradoxes and puzzles under attack – but they may be, often are, better documented, less provocatively attention-begging, or simply more familiar. Even disputes within the Stoa can be obscured or distorted by modern prejudices. Posidonius rejected Chrysippus' theory of a unitary soul, one rational through and through, on the grounds that such a theory could not satisfactorily account for the genesis of bad – excessive and irrational – emotions, the πάθη . Posidonius' own Platonising, tripartite soul feels more familiar to us because the Republic tends to be a set text rather more often than do the fragments of Chrysippus' de anima; and the balance in Plato's favour is unlikely to change. When Posidonius wrote, on the other hand, the Chrysippean soul was school orthodoxy, and Platonism the latest thing in radical chic
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
William Stephens (2012). The Ideal of the Stoic Sportsman. Journal of the Philosophy of Sport 31 (2):196-211.
Dan Flory (1996). Stoic Psychology, Classical Rhetoric, and Theories of Imagination in Western Philosophy. Philosophy and Rhetoric 29 (2):147 - 167.
Lois Peters Agnew (2008). Outward, Visible Propriety: Stoic Philosophy and Eighteenth-Century British Rhetorics. University of South Carolina Press.
Susanne Bobzien (1999). Logic: The Stoics (Part Two). In Keimpe Algra, Jonathan Barnes & et al (eds.), The Cambridge History of Hellenistic Philosophy. CUP
Kalevi Kull (2001). A Note on Biorhetorics. Sign Systems Studies 29 (2):693-703.
Harold B. Jones (2010). Marcus Aurelius, the Stoic Ethic, and Adam Smith. Journal of Business Ethics 95 (1):89 - 96.
Mark A. Holowchak (2011). A Closer Look at 'Sophisticated Stoicism': Reply to Stephens and Feezell. Sport, Ethics and Philosophy 4 (3):341-354.
Henry Dyson (2012). Stoic Ethics (C.) Jedan Stoic Virtues. Chrysippus and the Religious Character of Stoic Ethics. Pp. Xii + 230. London and New York: Continuum, 2009. Cased, £65. ISBN: 978-1-4411-1252-1. [REVIEW] The Classical Review 62 (2):423-425.
Daniel Nolan (2006). Stoic Gunk. Phronesis 51 (2):162 - 183.
Christoph Jedan (2009). Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics. Continuum.
Susanne Bobzien (2003). Stoic Logic. In Brad Inwood (ed.), The Cambridge Companion to Stoic Philosophy. Cambridge University Press
Andrew Erskine (1992). Stoic Oikeiosis Troels Engberg-Pedersen: The Stoic Theory of Oikeiosis: Moral Development and Social Interaction in Early Stoic Philosophy. (Studies in Hellenistic Civilisation, 2.) Pp.278. Aarhus: Aarhus University Press, 1990. D. Kr. 162. [REVIEW] The Classical Review 42 (01):77-79.
Added to index2010-12-09
Total downloads17 ( #147,710 of 1,699,805 )
Recent downloads (6 months)1 ( #362,609 of 1,699,805 )
How can I increase my downloads?