The essential writings from the three pillars of Stoicism. Bringing together the essential writings of the three most influential Stoic philosophers, The Essential Stoic is an accessible and instructive guide to living a better life through the teachings of Stoicism, and includes an insightful introduction from Mark Tuitert, Olympic speed skater and bestselling author of The Stoic Mindset. Distilling the wisdom of the three Stoic masters, this volume contains the three most widely-read volumes of Stoic philosophy in history. Readers will (...) get a comprehensive, 360-degree view of Stoicism, from Epictetus' ethics to Marcus Aurelius' reflections to Seneca's aphorisms. Hailed as one of Rome's "last good emperors," Marcus Aurelius reflects on living wisely, calmly, and virtuously in a chaotic world. Epictetus describes the need to rationally accept the world around us and live with uncompromising virtue. Seneca provides quick, accessible Stoic wisdom in a series of letters to his friend Lucilius. The philosophers' combined wisdom shows readers how to live their best lives, staying calm and rational in the face of hardship, remaining true to their own code of ethics, and accepting the world on its own terms. (shrink)

This overview of the Stoic philosophy of the ancient world begins with the Greek origins of religion and philosophy and gives context to the later chapters. Marcus Aurelius is highlighted as one of the Roman Stoics, along with Epictetus and Seneca.

One of the most important Stoic philosophers is Epictetus. Epictetus (c. 50 - 135 CE) was a Greek enslaved person who established an important school of Stoic philosophy in Rome. Epictetus is appreciated for his clear, good-humored way of explaining difficult ideas and his focus on daily life rather than metaphysics. This may be because he did not write down his lectures and discourses, as Marcus and Seneca did-rather, he delivered them aloud and they were carefully (...) recorded by his students. Thus we should not refer to them as "writings" but as "works." The complete oeuvre consists of his popular handbook on virtue (enchiridion), also known as "The Art of Living," a set of discourses, and a number of fragments. This set of translations, framed by an introduction and notes, is geared expressly to general readers and students, though it will be enormously helpful to scholars as well. (shrink)

This classic collection, newly revised and with a foreword by classicist Spencer Klavan, includes the famed original introduction by Russell Kirk, the full text of the Meditations of Marcus Aurelius, the complete Enchiridion of Epictetus, and key selections from Seneca and Hierocles of Alexandria in one compact volume.

_From the Introduction:_ "Stoic philosophy, of which Epictetus (c. a.d. 50–130) is a representative, began as a recognizable movement around 300 b.c. Its founder was Zeno of Cytium (not to be confused with Zeno of Elea, who discovered the famous paradoxes). He was born in Cyprus about 336 b.c., but all of his philosophical activity took place in Athens. For more than 500 years Stoicism was one of the most influential and fruitful philosophical movements in the Graeco-Roman world. The (...) works of the earlier Stoics survive only in fragmentary quotations from other authors, but from the Renaissance until well into the nineteenth century, Stoic ethical thought was one of the most important ancient influences on European ethics, particularly because of the descriptions of it by Cicero, through surviving works by the Stoics Seneca, Marcus Aurelius, and also Epictetus--and also because of the effect that it had had in antiquity, and continued to have into the nineteenth century, on Christian ethical views. Nowadays an undergraduate or graduate student learning about ancient philosophy in a university course may well hear only about Plato and Aristotle, along perhaps with the presocratics; but in the history of Western thought and education this situation is somewhat atypical, and in most periods a comparable student would have learned as much or more about Stoicism, as well as two other major ancient philosophical movements, Epicureanism and Scepticism. In spite of this lack of explicit acquaintance with Stoic philosophers and their works, however, most students will recognize in Epictetus various ideas that are familiar through their effects on other thinkers, notably Spinoza, in our intellectual tradition.". (shrink)

The Meditations of Marcus Aurelius are treasured today--as they have been over the centuries--as an inexhaustible source of wisdom. And as one of the three most important expressions of Stoicism, this is an essential text for everyone interested in ancient religion and philosophy. Yet the clarity and ease of the work's style are deceptive. Pierre Hadot, eminent historian of ancient thought, uncovers new levels of meaning and expands our understanding of its underlying philosophy. Written by the Roman emperor for (...) his own private guidance and self-admonition, the Meditations set forth principles for living a good and just life. Hadot probes Marcus Aurelius's guidelines and convictions and discerns the hitherto unperceived conceptual system that grounds them. Abundantly quoting the Meditations to illustrate his analysis, the author allows Marcus Aurelius to speak directly to the reader. And Hadot unfolds for us the philosophical context of the Meditations, commenting on the philosophers Marcus Aurelius read and giving special attention to the teachings of Epictetus, whose disciple he was. The soul, the guiding principle within us, is in Marcus Aurelius's Stoic philosophy an inviolable stronghold of freedom, the "inner citadel." This spirited and engaging study of his thought offers a fresh picture of the fascinating philosopher-emperor, a fuller understanding of the tradition and doctrines of Stoicism, and rich insight on the culture of the Roman empire in the second century. Pierre Hadot has been working on Marcus Aurelius for more than twenty years; in this book he distills his analysis and conclusions with extraordinary lucidity for the general reader. (shrink)

The chapter is devoted to the analysis of ancient Stoic philosophy as a source of resilience for soldiers. At first, some historical cases are investigated, from a Roman Emperor Marcus Aurelius to more recent instances from Vietnam and Iraq. Secondly, in turn, the Epictetus' distinction between the controllable and the uncontrollable is introduced with the focus on the prescription to assign value only to the former as the Stoic source of resilience. Finally, some further questions are briefly addressed (...) including the ones concerning the sources of the Stoicism's appeal to the soldiers, its more particular applications as well as the potential drawbacks of the Stoic resilience. (shrink)

Epictetus (c. 50 A.D., Hierapolis, Phrygia – c. 135 A.D., Nicopolis, Epirus), one of the most prominent representatives (along with Seneca and Marcus Aurelius) of Later Stoa, disciple of Musonius Rufus. In young age he was a slave of Epaphroditus, a courtman of emperor Nero. Under emperor Domitianus he was banned into exile to Nicopolis, where he established his own school. Epictetus was an outstanding exponent of Stoic ethics notable for the consistency and power of his ethical (...) thought and for effective methods of teaching. More sharply than any other stoic he accentuated the item of moral freedom. Epictetus’s chief concerns were with inner integrity and self — management which he advocated by demanding of his students a thorough examination of two central ideas, the capacity of “volition” and the “correct use of impressions”. Heartfelt and satirical by turns, Epictetus has had significant influence on the popular moralistic tradition (in the first place on Marcus Aurelius). His lucid resystematization and challenging application of Stoic ethics qualify him as an important philosopher in his own right within stoic tradition. (shrink)

One might argue that Epictetus has been the most influential Stoic writer of all time. A former slave, he lectured and taught in Rome and later in Nicopolis during the late first and early second centuries C.E. He was famous in his own lifetime, exercised considerable impact on Marcus Aurelius, and inspired one of his students, Lucius Flavianus Arrianus, to preserve the record of his oral teaching and publish it for posterity. Four books of Discourses, plus the compendium (...) of Epictetus’s thought entitled The Handbook, have survived. The latter was so important in later antiquity that the Neoplatonist Simplicius devoted a massive commentary to it. Widely read in the Renaissance and the early modern period, The Handbook was imitated by many and translated often. In our own century, the influence of Epictetus is attested by so unlikely a figure as the naval fighter pilot, Vice Admiral James Bond Stockwell. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 268-269 [Access article in PDF] A. A. Long. Epictetus: A Stoic and Socratic Guide to Life. New York: Oxford University Press, Clarendon Press, 2002. Pp. xiv + 310. Cloth, $29.95. Anthony Long's new book on Epictetus is a signal achievement for which scholars of Hellenistic philosophy, historians of intellectual culture, and thoughtful people generally ought to feel an enormous (...) gratitude. And here's why: Epictetus, a Greek philosopher (ca. 50-ca. 135 AD) in the Roman Empire, was popular in his own day and was influential with Marcus Aurelius as well as with Christian writers in the medieval period. Often cited and quoted, his influence perhaps reached an acme in the seventeenth and eighteenth centuries. His reputation languished in the nineteenth and most of the twentieth century. And even toward the end of the twentieth century—barring the interest of a handful of scholars—Epictetus was regarded primarily as a popularizer of Stoicism. Against this background Long's luminous study of Epictetus's philosophy can be measured, for what Long has done is to make us see that Epictetus is an important philosopher in his own right and not merely a popular purveyor of Stoic thought. He has done this by expounding three of the fundamental strands in Epictetus's thought. One is the immense role that Socrates plays in [End Page 268] Epictetus's teaching. The second is the unique character of Epictetus's teaching method—conversational and directly confrontational. And, thirdly, is the emphatic way in which Epictetus attempts to inculcate the Stoic doctrine that he found most congenial for the conduct of human life: that a human being's happiness and destiny is in his own power. For in his power and only in his power are those things alone which will secure him that happiness: his judgments and his desires. There is much else in Long's lucid account but by his emphasis on these themes and his inclusion of key passages he has translated from the Discourses he has with keen discernment brought to the world's attention both the cultural significance and the philosophical importance of this neglected philosopher. I now consider these themes in turn.In "the most creative appropriation of Socrates subsequent to the works of Plato and Xenophon" (94), Epictetus applies Socratic elenchus in his educational practice, for he uses it in conversational contexts to expose inconsistencies in students' preconceptions (regarding the desirability of goodness and the identity of goodness with the advantageous) and their judgments about the goodness or badness of some particular thing. In fact, part of Long's argument that Epictetus's discourses are wrongly construed as diatribes or sermons is that on analysis they can often be shown to be elenctic conversations in which the aim is to expose contradictions in a student's belief, say, that the happy life consists in the pursuit of what is advantageous and that running away from a dying daughter is an advantageous thing to do. More generally, the student is made to concentrate his attention on his preconceptions and motivations. While Long emphasizes the extent to which Epictetus, more than any other Stoic, appropriates Socratic elenchus in his educational methodology, he also, while directing attention to another aspect of that methodology, points out Epictetus's major departure from Socrates' use of elenchus. In Plato's Dialogues Socrates is always represented as engaged in conversations with others. Epictetus, by contrast, seems most bent on encouraging the student to engage in dialogue with himself, to try in an interior conversation with himself to bring to the surface of consciousness conflicts between his own moral preconceptions and motivations, on the one hand, and particular value judgments, on the other; and, in this way, to use the internal elenchus as his "principal instrument of moral progress" (86).Epictetus makes volition the central element in a human being's identity, character, and purpose. In the domain of volition are the only two things that are up to the individual—assents to impressions and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 268-269 [Access article in PDF] A. A. Long. Epictetus: A Stoic and Socratic Guide to Life. New York: Oxford University Press, Clarendon Press, 2002. Pp. xiv + 310. Cloth, $29.95. Anthony Long's new book on Epictetus is a signal achievement for which scholars of Hellenistic philosophy, historians of intellectual culture, and thoughtful people generally ought to feel an enormous (...) gratitude. And here's why: Epictetus, a Greek philosopher (ca. 50-ca. 135 AD) in the Roman Empire, was popular in his own day and was influential with Marcus Aurelius as well as with Christian writers in the medieval period. Often cited and quoted, his influence perhaps reached an acme in the seventeenth and eighteenth centuries. His reputation languished in the nineteenth and most of the twentieth century. And even toward the end of the twentieth century—barring the interest of a handful of scholars—Epictetus was regarded primarily as a popularizer of Stoicism. Against this background Long's luminous study of Epictetus's philosophy can be measured, for what Long has done is to make us see that Epictetus is an important philosopher in his own right and not merely a popular purveyor of Stoic thought. He has done this by expounding three of the fundamental strands in Epictetus's thought. One is the immense role that Socrates plays in [End Page 268] Epictetus's teaching. The second is the unique character of Epictetus's teaching method—conversational and directly confrontational. And, thirdly, is the emphatic way in which Epictetus attempts to inculcate the Stoic doctrine that he found most congenial for the conduct of human life: that a human being's happiness and destiny is in his own power. For in his power and only in his power are those things alone which will secure him that happiness: his judgments and his desires. There is much else in Long's lucid account but by his emphasis on these themes and his inclusion of key passages he has translated from the Discourses he has with keen discernment brought to the world's attention both the cultural significance and the philosophical importance of this neglected philosopher. I now consider these themes in turn.In "the most creative appropriation of Socrates subsequent to the works of Plato and Xenophon" (94), Epictetus applies Socratic elenchus in his educational practice, for he uses it in conversational contexts to expose inconsistencies in students' preconceptions (regarding the desirability of goodness and the identity of goodness with the advantageous) and their judgments about the goodness or badness of some particular thing. In fact, part of Long's argument that Epictetus's discourses are wrongly construed as diatribes or sermons is that on analysis they can often be shown to be elenctic conversations in which the aim is to expose contradictions in a student's belief, say, that the happy life consists in the pursuit of what is advantageous and that running away from a dying daughter is an advantageous thing to do. More generally, the student is made to concentrate his attention on his preconceptions and motivations. While Long emphasizes the extent to which Epictetus, more than any other Stoic, appropriates Socratic elenchus in his educational methodology, he also, while directing attention to another aspect of that methodology, points out Epictetus's major departure from Socrates' use of elenchus. In Plato's Dialogues Socrates is always represented as engaged in conversations with others. Epictetus, by contrast, seems most bent on encouraging the student to engage in dialogue with himself, to try in an interior conversation with himself to bring to the surface of consciousness conflicts between his own moral preconceptions and motivations, on the one hand, and particular value judgments, on the other; and, in this way, to use the internal elenchus as his "principal instrument of moral progress" (86).Epictetus makes volition the central element in a human being's identity, character, and purpose. In the domain of volition are the only two things that are up to the individual—assents to impressions and... (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)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 268-269 [Access article in PDF] A. A. Long. Epictetus: A Stoic and Socratic Guide to Life. New York: Oxford University Press, Clarendon Press, 2002. Pp. xiv + 310. Cloth, $29.95. Anthony Long's new book on Epictetus is a signal achievement for which scholars of Hellenistic philosophy, historians of intellectual culture, and thoughtful people generally ought to feel an enormous (...) gratitude. And here's why: Epictetus, a Greek philosopher (ca. 50-ca. 135 AD) in the Roman Empire, was popular in his own day and was influential with Marcus Aurelius as well as with Christian writers in the medieval period. Often cited and quoted, his influence perhaps reached an acme in the seventeenth and eighteenth centuries. His reputation languished in the nineteenth and most of the twentieth century. And even toward the end of the twentieth century—barring the interest of a handful of scholars—Epictetus was regarded primarily as a popularizer of Stoicism. Against this background Long's luminous study of Epictetus's philosophy can be measured, for what Long has done is to make us see that Epictetus is an important philosopher in his own right and not merely a popular purveyor of Stoic thought. He has done this by expounding three of the fundamental strands in Epictetus's thought. One is the immense role that Socrates plays in [End Page 268] Epictetus's teaching. The second is the unique character of Epictetus's teaching method—conversational and directly confrontational. And, thirdly, is the emphatic way in which Epictetus attempts to inculcate the Stoic doctrine that he found most congenial for the conduct of human life: that a human being's happiness and destiny is in his own power. For in his power and only in his power are those things alone which will secure him that happiness: his judgments and his desires. There is much else in Long's lucid account but by his emphasis on these themes and his inclusion of key passages he has translated from the Discourses he has with keen discernment brought to the world's attention both the cultural significance and the philosophical importance of this neglected philosopher. I now consider these themes in turn.In "the most creative appropriation of Socrates subsequent to the works of Plato and Xenophon" (94), Epictetus applies Socratic elenchus in his educational practice, for he uses it in conversational contexts to expose inconsistencies in students' preconceptions (regarding the desirability of goodness and the identity of goodness with the advantageous) and their judgments about the goodness or badness of some particular thing. In fact, part of Long's argument that Epictetus's discourses are wrongly construed as diatribes or sermons is that on analysis they can often be shown to be elenctic conversations in which the aim is to expose contradictions in a student's belief, say, that the happy life consists in the pursuit of what is advantageous and that running away from a dying daughter is an advantageous thing to do. More generally, the student is made to concentrate his attention on his preconceptions and motivations. While Long emphasizes the extent to which Epictetus, more than any other Stoic, appropriates Socratic elenchus in his educational methodology, he also, while directing attention to another aspect of that methodology, points out Epictetus's major departure from Socrates' use of elenchus. In Plato's Dialogues Socrates is always represented as engaged in conversations with others. Epictetus, by contrast, seems most bent on encouraging the student to engage in dialogue with himself, to try in an interior conversation with himself to bring to the surface of consciousness conflicts between his own moral preconceptions and motivations, on the one hand, and particular value judgments, on the other; and, in this way, to use the internal elenchus as his "principal instrument of moral progress" (86).Epictetus makes volition the central element in a human being's identity, character, and purpose. In the domain of volition are the only two things that are up to the individual—assents to impressions and... (shrink)

In this new study, John Sellars offers a fresh examination of Marcus Aurelius’ Meditations as a work of philosophy by placing it against the background of the tradition of Stoic philosophy to which Marcus was committed. The Meditations of Marcus Aurelius is a perennial bestseller, attracting countless readers drawn to its unique mix of philosophical reflection and practical advice. The emperor is usually placed alongside Seneca and Epictetus as one of three great Roman Stoic authors, but (...) he wears his philosophy lightly, not feeling the need to state explicitly the ideas standing behind the reflections that he was writing for himself. As a consequence, his standing as a philosopher has often been questioned. Challenging claims that Marcus Aurelius was merely an eclectic thinker, that the Meditations do not fit the model of a work of philosophy, that there are no arguments in the work, and that it only contains superficial moral advice, Sellars shows that he was in constant dialogue with his Stoic predecessors, engaging with themes drawn from all three parts of Stoicism, logic, physics, and ethics. The image of Marcus Aurelius that emerges is of a committed Stoic, engaging with a wide range of philosophical topics, motivated by the desire to live a good life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Inner Citadel. The Meditations of Marcus AureliusJames KerPierre Hadot. The Inner Citadel. The Meditations of Marcus Aurelius. Translated by Michael Chase. Cambridge: Harvard University Press, 1998. Pp. xii + 351. Cloth, $45.00Marcus Aurelius has sometimes been viewed as a Stoic "half-way to Platonism," so overawed by the brevity of human life within the infinite procession of eternity that he "almost lost faith in his own (...) existence" (J. M. Rist). Hadot's book, however, in this excellent English translation (first published as La Citadelle Intérieure: Introduction aux "Pensées" de Marc Aurèle, Paris, 1992), argues not only that the Meditations are thoroughly Stoic in their doctrine, but that to call Marcus a Platonist (or a pessimist) is to misinterpret the techniques by which he seeks to live a Stoic life. For Hadot it is the teachings of the philosopher-slave Epictetus that explain the Meditations, and the bulk of the book is concerned with demonstrating that Marcus's writings are spiritual exercises by which the author seeks to instill in himself three basic Epictetan disciplines corresponding to the tripartite Stoic system of logic, physics, and ethics. Readers of Hadot's other works will already recognize his concern with the ancient conception of philosophy as a way of life [3]. This study aims to show how Marcus's self-therapy relates to specific elements of Stoic doctrine and to redefine our understanding of the Meditations as a literary work.The book begins by tracing Marcus's initiation into the philosophic life, with special emphasis on the role of statesman-philosopher Junius Rusticus, who introduced Marcus to the writings of his influential teacher, Epictetus. In Chapter Two Hadot approaches the text which we refer to as the Meditations and argues that they are better referred to as Marcus's "personal notes" (hypomnêmata): their characteristic features (discontinuity, repetition, self-address, and refined literary form) are due to their being the product of day-by-day exercises in which Marcus, focussed upon the definitiveness of the present moment, strove to keep the essential rules of life ever present in his mind. Marcus's constant repetition of familiar doctrine indicates that for him "the [End Page 116] essential thing was not to invent or to compose, but to influence himself and produce an effect upon himself" (244).Hadot is at pains in Chapter Three, however, to reveal that these exercises derive from the "highly rigorous conceptual system" which he calls "the true key to the Meditations," namely, a set of three dogmas that require (a) the regulation of judgment to assent only to what is objectively true; (b) the restriction of the desires to that which is in accordance with universal Nature and Destiny; and (c) the disciplining of one's impulse toward action to be just and altruistic, in agreement with one's human nature. According to Hadot, this systematic distinction between the disciplines of judgement, desire, and impulse, and the three dogmas on which they depend, is "a doctrine which is peculiar to Epictetus and which is not found in Stoicism prior to him" (70). Marcus, then, in organizing his spiritual exercises around these three disciplines, "was working with pre-existing materials" (52). Thus Chapter Five is dedicated entirely to explaining how the practical disciplines of judgment, desire, and impulse to action, which Hadot argues correspond respectively to logic, physics, and ethics, operate within "the Stoicism of Epictetus."There is a certain apparent tension generated by Hadot's argument concerning the Stoicism of Epictetus. Although he depicts him as a distinctive innovator, Hadot also states that Epictetus does not change the system of Zeno and Chrysippus but simply adds "color and tonality" (73)—a statement that allows him to classify both Epictetus and Marcus as authentic Stoics but thereby risks undermining his argument about Epictetus's distinctiveness. This real ambiguity could be explained by reference to the emphasis on originality in Stoicism, in which the embodiment of philosophy in each new Stoic establishes him as an independent authority. (As Seneca says to Lucilius, "Zeno said this. But what do you say?" Epistulae Morales 33.7.) Indeed Hadot illustrates how didactic procedures in particular were... (shrink)

According to the standard interpretation of Einstein’s field equations, gravity consists of mass-energy curving spacetime, and an additional physical force or entity—denoted by Λ (the ‘cosmological constant’)—is responsible for the Universe’s metric-expansion. Although General Relativity’s direct predictions have been systematically confirmed, the dominant cosmological model thought to follow from it—the ΛCDM (Lambda cold dark matter) model of the Universe’s history and composition—faces considerable challenges, including various observational anomalies and experimental failures to detect dark matter, dark energy, or inflation-field candidates. This (...) paper shows that Einstein’s Equivalence Principle entails two possible physical interpretations of General Relativity’s field equations. Although the field equations facially appear to support the standard interpretation—that gravity consists of mass-energy curving spacetime—the field equations can be equivalently understood as holding that gravitational effects instead result from mass-energy accelerating the metric-expansion of a second-order spacetime fabric superimposed upon an absolute, first-order Euclidean space, resulting in the observational appearance of spacetime curvature. This alternative interpretation of relativity is shown to be empirically equivalent to the standard interpretation of relativity, albeit with a changing value for Λ (which is similar to how Λ is understood in the conception of Λ as ‘quintessence’, but in this case takes Λ to be gravity). The reconceptualization is then shown to potentially resolve major observational anomalies for the ΛCDM model, including recent observations conflicting with ΛCDM predictions, as well as failures to directly detect dark matter, dark energy, and inflation field/particle candidates. (shrink)

Philosophy in Minutes distils 200 of the most important philosophical ideas into easily digestible, bite-sized sections. The core information for every topic - including debates such as the role of philosophy in science and religion, key thinkers from Aristotle to Marx, and introductions to morality and ethics - is explained in straightforward language, using illustrations to make the concepts easy to understand and remember. Whether you are perplexed by existentialism or pondering the notion of free will, this accessible small-format book (...) will help any reader to quickly grasp the basics of this highly nuanced subject. Chapters include: Truth and logic, Marxism, Communism and Socialism, Ontology, Philosophy and literature, Existence of God, Feminist theory, Consciousness, The future of philosophy. (shrink)

Quick, accessible, compact guide to understanding key political concepts. Contents include: Liberty, Justice, Equality, Human rights, Social contract, Democracy, Monarchy, Anarchism, Capitalism, Socialism, Nationalism and Globalisation.

This paper develops a non-relativist version of contextualism about knowledge. It is argued that a plausible contextualism must take into account three features of our practice of attributing knowledge: (1) knowledge-attributions follow a default-and-challenge pattern; (2) there are preconditions for a belief's enjoying the status of being justified by default (e.g. being orthodox); and (3) for an error-possibility to be a serious challenge, there has to be positive evidence that the possibility might be realized in the given situation. It is (...) argued that standard "semantic" versions of contextualism (e.g. those of Lewis, Cohen, DeRose) fail to take these features into account, which makes them overly hospitable to the sceptic, and that Williams' version of contextualism, although incorporating (1), fails to do justice to (2) and (3). According to the contextualism developed here, although epistemic standards vary with the context, the truth-value of particular knowledge-attributions does not. Contexts here are understood as being constituted by two elements: an epistemic practice (a rule-governed social practice such as a scientific discipline, the law, a craft etc., in which knowledge-claims are evaluated according to specific standards) and the "facts of the matter" (i.e. those facts which, together with the epistemic standards in question, determine which error-possibilities are relevant and thus have to be eliminated for a knowledge-claim to be true). If there are several epistemic practices, and thus several contexts, in which a knowledge-claim can be evaluated, it is the "strictest" practice that counts. In this way, the counterintuitive consequence of other versions of contextualism that the same knowledge-claim can be true in one context, but false in another, can be avoided. At the same time, scepticism can be resisted since even in the "strictest" epistemic practices, error-possibilities become relevant only when backed by positive evidence that they might in fact obtain. (shrink)

The Discourses are a key source for ancient Stoicism, one of the richest and most influential schools of thought in Western philosophy. They not only represent the Stoicism of Epictetus' own time, but also reflect the teachings of such early Stoics as Zeno and Chrysippus, whose writings are largely lost. The first of the four books of the Discourses is philosophically the richest: it focuses primarily on ethics and moral psychology, but also touches on issues of logic, epistemology, science, (...) and rhetoric. Other notable schools of ancient thought, including Epicureanism, the Sceptics, and the Cynics, are discussed. Robert Dobbin presents a new translation into clear modern English of this important work, together with the first commentary on the work since the eighteenth century. Each of the thirty discourses that make up Book 1 is introduced and summarized; then the arguments are examined in detail. The general introduction gives background information about Epictetus' life, the intellectual context of the work, the style of the discourses, and the history of the text. A bibliography surveys the literature. The volume serves as a guide to Epictetus' thought as a whole. Clarendon Later Ancient Philosophers General Editors: Jonathan Barnes and A. A. LongThis series is designed to encourage philosophers and students of philosophy to explore the fertile terrain of later ancient philosophy. The texts will range in date from the first century BC to the fifth century AD, and they will cover all the parts and all the schools of philosophy. Each volume contains a substantial introduction, an English translation, and a critical commentary on the philosophical claims and arguments of the text. The translations aim primarily at accuracy and fidelity, but also at readability; they are accompanied by notes on textual problems that affect the philosophical interpretation. No knowledge of Greek or Latin is assumed. (shrink)

Marcus Giaquinto tells the compelling story of one of the great intellectual adventures of the modern era: the attempt to find firm foundations for mathematics. From the late nineteenth century to the present day, this project has stimulated some of the most original and influential work in logic and philosophy.

Excerpt from Selections From Epictetus This little volume, which contains about one-fifth of the whole of Epictetus, is de signed to bring together the most useful and striking passages in a form convenient for ready use. It cannot give all the best in so small com pass, but those who miss favorite passages must remember that it is difficult to choose where so much is good, and yet so large a portion must be rejected for want of space. (...) The numbers in parentheses at the beginning of the chapters re fer to the numbers Of the original chapters. This book is abridged from the translation of Mr. T. W. Higginson, by his kind permission and that of his publishers. I cannot do better than to quote from his own preface. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

In its first part, this paper deals with some passages of the Eneads in which the notions of consciousness and unconsciousness may be found. In spite of not having terms that correspond exactly to these in Greek, it is clear that Plotinus had very refined notions related to them, going up to indicate that consciousness might not be the epistemological function that defines humans. The multiple aspects of the phyché hyposthesis in Plotinus enables this separation between consciousness and the essence (...) of men. In its second part, this paper describes cosmological elements of the notions of consciousness and unconsciousness in Plotinus, since the celestial bodies are admitted as living beings. This paper indicates, finally, some problems related to astrology in Plotinus concerned with the notion of consciousness of the stars. (shrink)

For centuries, Stoicism was virtually the unofficial religion of the Roman world The stress on endurance, self-restraint, and power of the will to withstand calamity can often seem coldhearted. It is Epictetus, a lame former slave exiled by Emperor Domitian, who offers by far the most precise and humane version of Stoic ideals. The Discourses, assembled by his pupil Arrian, catch him in action, publicly setting out his views on ethical dilemmas. Committed to communicating with the broadest possible audience, (...) Epictetus uses humor, imagery conversations and homely comparisons to put his message across. The results are perfect universal justice and calm indifference in the face of pain. The most comprehensive edition available with an introduction, notes, selected criticism, glossary, and chronology of Epictetus' life and times. (shrink)

The struggle against liberalism in the totalitarian view of the state.--The concept of essence.--The affirmative character of culture.--Philosophy and critical theory.--On hedonism.--Industrialization and capitalism in the work of Max Weber.--Love mystified; a critique of Norman O. Brown and a reply to Herbert Marcuse by Norman O. Brown.--Aggressiveness in advanced industrial society.

Epictetus maintained that all people are free to control their lives and live in harmony with nature. This book offers practical guidelines for those seeking contentment and those who have already made some progress in that direction.

This article argues that existing approaches to programming ethical AI fail to resolve a serious moral-semantic trilemma, generating interpretations of ethical requirements that are either too semantically strict, too semantically flexible, or overly unpredictable. This paper then illustrates the trilemma utilizing a recently proposed ‘general ethical dilemma analyzer,’ GenEth. Finally, it uses empirical evidence to argue that human beings resolve the semantic trilemma using general cognitive and motivational processes involving ‘mental time-travel,’ whereby we simulate different possible pasts and futures. I (...) demonstrate how mental time-travel psychology leads us to resolve the semantic trilemma through a six-step process of interpersonal negotiation and renegotiation, and then conclude by showing how comparative advantages in processing power would plausibly cause AI to use similar processes to solve the semantic trilemma more reliably than we do, leading AI to make better moral-semantic choices than humans do by our very own lights. (shrink)

From the bestselling authors of The Daily Stoic comes an inspiring guide to the lives of the Stoics, and what the ancients can teach us about happiness, success, resilience and virtue. Nearly 2,300 years after a ruined merchant named Zeno first established a school on the Stoa Poikile of Athens, Stoicism has found a new audience among those who seek greatness, from athletes to politicians and everyone in between. It's no wonder; the philosophy and its embrace of self-mastery, virtue, and (...) indifference to that which we cannot control is as urgent today as it was in the chaos of the Roman Empire. In Lives of the Stoics, Holiday and Hanselman present the fascinating lives of the men and women who strove to live by the timeless Stoic virtues of Courage. Justice. Temperance. Wisdom. Organized in digestible, mini-biographies of all the well-known--and not so well-known--Stoics, this book vividly brings home what Stoicism was like for the people who loved it and lived it, dusting off powerful lessons to be learned from their struggles and successes. More than a mere history book, every example in these pages, from Epictetus to Marcus Aurelius--slaves to emperors--is designed to help the reader apply philosophy in their own lives. Holiday and Hanselman unveil the core values and ideas that unite figures from Seneca to Cato to Cicero across the centuries. Among them are the idea that self-rule is the greatest empire, that character is fate; how Stoics benefit from preparing not only for success, but failure; and learn to love, not merely accept, the hand they are dealt in life. A treasure of valuable insights and stories, this book can be visited again and again by any reader in search of inspiration from the past. (shrink)

From the bestselling authors of The Daily Stoic comes an inspiring guide to the lives of the Stoics, and what the ancients can teach us about happiness, success, resilience and virtue. Nearly 2,300 years after a ruined merchant named Zeno first established a school on the Stoa Poikile of Athens, Stoicism has found a new audience among those who seek greatness, from athletes to politicians and everyone in between. It's no wonder; the philosophy and its embrace of self-mastery, virtue, and (...) indifference to that which we cannot control is as urgent today as it was in the chaos of the Roman Empire. In Lives of the Stoics, Holiday and Hanselman present the fascinating lives of the men and women who strove to live by the timeless Stoic virtues of Courage. Justice. Temperance. Wisdom. Organized in digestible, mini-biographies of all the well-known--and not so well-known--Stoics, this book vividly brings home what Stoicism was like for the people who loved it and lived it, dusting off powerful lessons to be learned from their struggles and successes. More than a mere history book, every example in these pages, from Epictetus to Marcus Aurelius--slaves to emperors--is designed to help the reader apply philosophy in their own lives. Holiday and Hanselman unveil the core values and ideas that unite figures from Seneca to Cato to Cicero across the centuries. Among them are the idea that self-rule is the greatest empire, that character is fate; how Stoics benefit from preparing not only for success, but failure; and learn to love, not merely accept, the hand they are dealt in life. A treasure of valuable insights and stories, this book can be visited again and again by any reader in search of inspiration from the past. (shrink)

Visual thinking -- visual imagination or perception of diagrams and symbol arrays, and mental operations on them -- is omnipresent in mathematics. Is this visual thinking merely a psychological aid, facilitating grasp of what is gathered by other means? Or does it also have epistemological functions, as a means of discovery, understanding, and even proof? By examining the many kinds of visual representation in mathematics and the diverse ways in which they are used, Marcus Giaquinto argues that visual thinking (...) in mathematics is rarely just a superfluous aid; it usually has epistemological value, often as a means of discovery. Drawing from philosophical work on the nature of concepts and from empirical studies of visual perception, mental imagery, and numerical cognition, Giaquinto explores a major source of our grasp of mathematics, using examples from basic geometry, arithmetic, algebra, and real analysis. He shows how we can discern abstract general truths by means of specific images, how synthetic a priori knowledge is possible, and how visual means can help us grasp abstract structures. Visual Thinking in Mathematics reopens the investigation of earlier thinkers from Plato to Kant into the nature and epistemology of an individual's basic mathematical beliefs and abilities, in the new light shed by the maturing cognitive sciences. Clear and concise throughout, it will appeal to scholars and students of philosophy, mathematics, and psychology, as well as anyone with an interest in mathematical thinking. (shrink)

A superb new edition of Epictetus’s famed handbook on Stoicism—translated by one of the world’s leading authorities on Stoic philosophy Born a slave, the Roman Stoic philosopher Epictetus taught that mental freedom is supreme, since it can liberate one anywhere, even in a prison. In How to Be Free, A. A. Long—one of the world’s leading authorities on Stoicism and a pioneer in its remarkable contemporary revival—provides a superb new edition of Epictetus’s celebrated guide to the Stoic (...) philosophy of life along with a selection of related reflections in his Discourses. Freedom, for Epictetus, is not a human right or a political prerogative but a psychological and ethical achievement, a gift that we alone can bestow on ourselves. We can all be free, but only if we learn to assign paramount value to what we can control, treat what we cannot control with equanimity, and view our circumstances as opportunities to do well and be well, no matter what happens to us through misfortune or the actions of other people. How to Be Free features splendid new translations and the original Greek on facing pages, a compelling introduction that sets Epictetus in context and describes the importance of Stoic freedom today, and an invaluable glossary of key words and concepts. The result is an unmatched introduction to this powerful method of managing emotions and handling life’s situations, from the most ordinary to the most demanding. (shrink)

'About things that are within our power and those that are not.' Epictetus's Discourses have been the most widely read and influential of all writings of Stoic philosophy, from antiquity onwards. They set out the core ethical principles of Stoicism in a form designed to help people put them into practice and to use them as a basis for leading a good human life. Epictetus was a teacher, and a freed slave, whose discourses have a vivid informality, animated (...) by anecdotes and dialogue. Forceful, direct, and challenging, their central message is that the basis of happiness is up to us, and that we all have the capacity, through sustained reflection and hard work, of achieving this goal. They still speak eloquently to modern readers seeking meaning in their own lives. This is the only complete modern translation of the Discourses, together with the Handbook or manual of key themes, and surviving fragments. Robin Hard's accurate and accessible translation is accompanied by Christopher Gill's full introduction and comprehensive notes. (shrink)

Despite being born into slavery, Greco-Roman philosopher Epictetus became one of the most influential thinkers of his time. The Discourses of Epictetus are a series of extracts of the teachings of the Stoic philosopher Epictetus. No writings of Epictetus himself are known. His discourses were transcribed and compiled by his pupil Arrian c. 108 AD. The main work is The Discourses. There were originally eight books, but only four now remain in their entirety, along with a (...) few fragments of the others. Epictetus maintains that the foundation of all philosophy is self-knowledge, that is, the conviction of our ignorance and weakness when measured by the standard of good, and ought to be the first subject of instruction. (shrink)

Wealth consists not in having great possessions, but in having few wants." "There is only one way to happiness and that is to cease worrying about things which are beyond the power of our will." "Is there smoke in the room? If it be slight, I remain; if grievous, I quit it. For you must remember this and hold it fast, that the door stands open." A leading thinker of the Stoic school of philosophy, Epictetus (A.D. 55–135) was a (...) renowned teacher whose students transcribed and compiled his teachings; this collection presents the work of Arrian, a Greek philosopher and historian who was a disciple of Epictetus. In these two brief but highly influential works, Epictetus demonstrates that philosophy is more than a theoretical discipline; it is a way of life based on logic, reason, and self-reflection. His examination of the nature of fate and man's place in the universe explores the distinction between what is and is not within our power, the meaning of good and evil, how we should live, and many other timeless issues. (shrink)

Is there a language of transcendence which does not fall under the well-worn categories of monism, theism, pantheism, biblical or pagan monotheism, personal or tripersonal God, or an impersonal absolute, conceived as immanent and/or transcendent? The present set of studies from different fields of research centers on the question whether it is possible to speak at all of transcendence or a divinity, and if it is, under what limitations does such speech proceed. In current discussion in theology and in philosophy (...) of religion, there is a pervasive awareness that the inherited terms and alternatives, developed in the western tradition, no longer facilitate an adequate understanding of the divine. Increasing familiarity with the languages of 'immanence' and 'transcendence' (under erasure) in Hindu and Buddhist thought has further jumbled our coordinates, while holding out the promise of a more subtle and vital engagement with the matter itself of religious inquiry. A further long-established distinction, between 'personal' and 'impersonal, ' also takes on rich new hues in Asian contexts, where the very notion of 'person' may undergo unsettling critiques. Transgressing the categories of 'personal' and 'impersonal' points to the mystical depth of religious traditions, emphasizes their openness and reintegrates essential elements of both perspectives. Advancing with curiosity and caution, all the contributors take seriously the diversity of historical religious traditions, while nevertheless searching for a fresh language that may connect these traditions and provide a common ground of understanding. (shrink)

The dominant theory of the evolution of moral cognition across a variety of fields is that moral cognition is a biological adaptation to foster social cooperation. This chapter argues, to the contrary, that moral cognition is likely an evolutionary exaptation: a form of cognition where neurobiological capacities selected for in our evolutionary history for a variety of different reasons—many unrelated to social cooperation—were put to a new, prosocial use after the fact through individual rationality, learning, and the development and transmission (...) of social norms. This chapter begins with a brief overview of the emerging behavioral neuroscience of moral cognition. It then outlines a novel theory of moral cognition that I have previously argued explains these findings better than alternatives. Finally, it shows how the evidence for this theory of moral cognition and human evolutionary history together suggest that moral cognition is likely not a biological adaptation. Instead, like reading sheet music or riding a bicycle, moral cognition is something that individuals learn to do—in this case, in response to sociocultural norms created in our ancestral history and passed down through the ages to enable cooperative living. (shrink)