Search results for 'Stoicism' (try it on Scholar)

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  1. Massimo Pigliucci (2015). Dying (Every Day) with Dignity: Lessons From Stoicism. The Human Prospect 5 (1).
    Stoicism is an ancient Greco-Roman practical philosophy focused on the ethics of everyday living. It is a eudaemonistic (i.e., emphasizing one’s flourishing) approach to life, as well as a type of virtue ethics (i.e., concerned with the practice of virtues as central to one’s existence). This paper summarizes the basic tenets of Stoicism and discusses how it tackles the issues of death and suicide. It presents a number of exercises that modern Stoics practice in order to prepare for (...)
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  2.  38
    Stephen H. Daniel (2011). Stoicism in Berkeley's Philosophy. In Bertil Belfrage & Timo Airaksinen (eds.), Berkeley's Lasting Legacy: 300 Years Later. Cambridge Scholars 121-34.
    Commentators have not said much regarding Berkeley and Stoicism. Even when they do, they generally limit their remarks to Berkeley’s Siris (1744) where he invokes characteristically Stoic themes about the World Soul, “seminal reasons,” and the animating fire of the universe. The Stoic heritage of other Berkeleian doctrines (e.g., about mind or the semiotic character of nature) is seldom recognized, and when it is, little is made of it in explaining his other doctrines (e.g., immaterialism). None of this is (...)
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  3.  4
    C. Kavin Rowe (2012). The Art of Retrieval: Stoicism? Journal of Religious Ethics 40 (4):706-719.
    ABSTRACTThis essay argues that retrieving insights from the ancient Stoic philosophers for Christian ethics is much more difficult than is often assumed and, further, that the “ethics of retrieval” is itself something worth prolonged reflection. The central problem is that in their ancient sense both Christianity and Stoicism are practically dense patterns of reasoning and mutually incompatible forms of life. Coming to see this clearly requires the realization that the encounter between Stoicism and Christianity is a conflict of (...)
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  4.  7
    Christopher Brooke (2008). Grotius, Stoicism and 'Oikeiosis'. Grotiana 29 (1):25-50.
    For thirty years now there has been considerable debate concerning the foundations of modern natural law theory, with Richard Tuck emphasising the role self-preservation plays in anchoring Grotius's system and his critics pointing to the contribution of a principle of sociability. With reference to recent contributions in the literature on Stoicism from Julia Annas, A. A. Long and Tad Brennan, I argue that Grotius's use of the outline of Stoic ethics from Book III of Cicero's De finibus is crucial (...)
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  5. Bartlomiej Lenart (2010). Enlightened Self-Interest: In Search of the Ecological Self (A Synthesis of Stoicism and Ecosophy). Praxis 2 (2):26-44.
    Arne Neass’ Ecosophy and the Stoic attitude towards environmental ethics are often believed to be incompatible primarily because the first is often understood as championing an ecocentric standpoint while the latter espouses an egocentric (as well as an anthropocentric) view. This paper argues that such incompatibility is rooted in a misunderstanding of both Ecosophy and Stoicism. Moreover, the paper argues that a synthesis of both the Ecosophical and Stoic approaches to environmental concerns results in a robust and satisfying attitude (...)
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  6.  2
    John Sellars (2015). Shaftesbury, Stoicism, and Philosophy as a Way of Life. Sophia:1-14.
    This paper examines Shaftesbury’s reflections on the nature of philosophy in his Askêmata notebooks, which draw heavily on the Roman Stoics Epictetus and Marcus Aurelius. In what follows, I introduce the notebooks, outline Shaftesbury’s account of philosophy therein, compare it with his discussions of the nature of philosophy in his published works, and conclude by suggesting that Pierre Hadot’s conception of ‘philosophy as a way of life’ offers a helpful framework for thinking about Shaftesbury’s account of philosophy.
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  7.  41
    Claudia Card (1998). Stoicism, Evil, and the Possibility of Morality. Metaphilosophy 29 (4):245-253.
    Martha Nussbaum's work has been characterized by a sustained critique of Stoic ethics, insofar as that ethics denies the validity and importance of our valuing things that elude our control. This essay explores the idea that the very possibility of morality, understood as social or interpersonal ethics, presupposes that we do value such things. If my argument is right, Stoic ethics is unable to recognize the validity of morality (so understood) but can at most acknowledge duties to oneself. A further (...)
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  8.  12
    Jill Kraye (2012). Aπαθ&Epsi;Ια and Πρ&Ogr;Παθ&Epsi;Ιαι in Early Modern Discussions of the Passions: Stoicism, Christianity and Natural History. Early Science and Medicine 17 (1-2):230-253.
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  9.  10
    Author unknown, Stoicism. Internet Encyclopedia of Philosophy.
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  10.  8
    Damian Cox, Overcoming Victimhood: Stoicism, Anti-Stoicism and Le Fils.
    In this chapter I use a film by the Belgian filmmakers Jean-Pierre and Luc Dardenne, Le Fils, to explore the difference between Stoic and Anti-Stoic approaches to overcoming victimhood. The Stoic approach to overcoming victimhood emphasizes the inner-strength and resourcefulness of victims. It sets up an ideal of Stoic independence in which a person responds to becoming a victim by marshalling inner resources to overcome destructive and painful emotions. An Anti-Stoic approach to overcoming victimhood rejects such an appeal to independence (...)
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  11.  11
    Lawrence C. Becker (1998). A New Stoicism. Princeton University Press.
    The question addressed by this book is what, if anything, stoic ethics would be like today if stoicism had had a continuous history to the present day as a plausible and coherent set of philosophical commitments and methods. The book answers that question by arguing that most of the ancient doctrines of Stoic ethics remain defensible today, at least when ancient Stoicism's cosmological commitments are replaced by modern scientific ones.
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  12.  76
    Dirk Baltzly, Stoicism. Stanford Encyclopedia of Philosophy.
    Stoicism was one of the new philosophical movements of the Hellenistic period. The name derives from the porch (stoa poikilê) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held. Unlike ‘epicurean,’ the sense of the English adjective ‘stoical’ is not utterly misleading with regard to its philosophical origins. The Stoics did, in fact, hold that emotions like fear or envy (or impassioned sexual attachments, or passionate love of (...)
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  13.  8
    P. H. Clarke (2000). Adam Smith, Stoicism and Religion in the 18th Century. History of the Human Sciences 13 (4):49-72.
    This article explores the influence of Stoicism and religion on Adam Smith. While other commentators have argued either that the main influence on Smith was Stoicism or that it was religion, the two influences have not been explicitly linked. In this article I attempt to make such a link, arguing that Smith can be seen as belonging to the strand of Christian Stoicism chiefly associated with his teacher, Francis Hutcheson. Finally, some comments are made about the implications (...)
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  14.  18
    Jim Cheney (1989). The Neo-Stoicism of Radical Environmentalism. Environmental Ethics 11 (4):293-325.
    Feminist analysis has eonvineed me that certain tendencies within that form of radical environmentalism known as deep ecology-with its supposed rejection of the Western ethical tradition and its adoption of what looks to be a feminist attitude toward the environment and our relationship to nature-constitute one more chapter in the story of Western alienation from nature. In this paper I deepen my critique of these tendencies toward alienation within deep ecology by historicizing my critique in the light of a development (...)
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  15.  83
    Amélie Rorty (1996). The Two Faces of Stoicism: Rousseau and Freud. Journal of the History of Philosophy 34 (3):335-356.
    The Two Faces of Stoicism: Rousseau and Freud AMI~LIE OKSENBERG RORTY Nor do the Stoics mean that the soul of their wisest man resists the first visions and sudden fantasies that surprise [him]: but [he] rather consents that, as it were to a natural subjection, he yields .... So likewise in other passions, always provided his opinions remain safe and whole, and.., his reason admit no tainting or alteration, and he in no whit consents to his fright and sufferance. (...)
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  16.  16
    Christian Maurer (2010). Hutcheson's Relation to Stoicism in the Light of His Moral Psychology. Journal of Scottish Philosophy 8 (1):33-49.
    Without questioning Hutcheson's general affinities with the Stoics, this article focuses on two important differences in moral psychology that show the limits of the appropriation of Stoicism in Hutcheson's ethics of benevolence. First, Hutcheson's distinction between calm affections and violent passions does not fully match with the Stoic distinction between constantiæ and perturbationes, since the emotion of sorrow remains in Hutcheson's table of the calm affections. As far as sorrow as a public affection is concerned, this first point is (...)
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  17. Gerard Watson (1971). The Natural Law and Stoicism. In A. A. Long (ed.), Problems in Stoicism. Athlone Press 216--38.
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  18.  2
    Matthew Sharpe (2014). How It's Not the Chrisippus You Read: On Cooper, Hadot, Epictetus, and Stoicism as a Way of Life. Philosophy Today 58 (3):367-392.
    This article challenges John M. Cooper’s reading of ancient Stoicism as a way of life, one which sets its back against Pierre Hadot’s notion that Stoicism could have philosophically advocated regimens of non-cognitive practices of the kind documented by Hadot. Part 1 examines Arrian’s Discourses, following A. A. Long in seeing in this text Arrian’s portrait of Epictetus as a philosophical persona: one bringing together the different virtues of Socrates, Diogenes, and Zeno. Part 2 then examines Epictetus’s Handbook (...)
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  19.  9
    Jean-Baptiste Gourinat (2009). Stoicism Today. Iris 1 (2):497-511.
    The aim of this paper is to elucidate the meaning of Stoicism today. First, it roughly sketches Stoicism as a philosophical system, namely its logic, physics and ethics. It argues that many aspects of its logic and physics are outdated but that the general Stoic approach to these disciplines may still be relevant to modern philosophers. Moreover, the more persuasive part of Stoicism is ethics: Stoic ethics is naturalistic and intellectualist. Stoics argue that virtue is the only (...)
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  20.  8
    Matthew D. Walz (2011). Stoicism as Anesthesia. International Philosophical Quarterly 51 (4):501-519.
    Boethius first identifies Philosophy in the Consolation as his medica, his “healer” or “physician.” Over the course of the dialogue Philosophy exercises her medical art systematically. In the second book Philosophy first gives Boethius “gentler remedies” that are preparatory for the “sharper medicines” that she administers later. This article shows that, philosophically speaking, Philosophy’s “gentler remedies” amount to persuading Boethius toward Stoicism, which functions as an anesthetic for the more invasive philosophical surgery that she performs afterwards. Seeing this, however, (...)
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  21.  5
    Frank J. Moellering (1928). Why Stoicism Won the Romans. Modern Schoolman 4 (4):54-55.
    Why was it that, with belief in the old gods discredited and scepticism spreading widely, Stoic ideals attracted the attention and ultimately won the adhesion of the most thoughtful Romans?Mr. Moellering traces this, first, to Stoicism's appeal to the Roman religious sense, and, secondly, to the Roman character itself. Aeneas, he believes, is the very embodiment of Roman Stoicism.
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  22. Edward Vernon Arnold (1911/1971). Roman Stoicism. Freeport, N.Y.,Books for Libraries Press.
    _Roman Stoicism_, first published in 1911, offers an authoritative introduction to this fascinating chapter in the history of Western philosophy, which throughout the 20 th century has been rediscovered and rehabilitated among philosophers, theologians and intellectual historians. Stoicism played a significant part in Roman history via the public figures who were its adherents ; and, as it became more widely accepted, it assumed the features of a religion. The Stoic approach to physics, the universe, divine providence, ethics, law and (...)
     
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  23.  21
    James Warren (2008). Stoicism and Emotion (Review). Journal of the History of Philosophy 46 (4):pp. 633-634.
    The Stoics’ account of the emotions may seem a barren and austere landscape. Fortunately, this picture is increasingly being challenged and Margaret Graver’s book is an excellent and eloquent addition to that general approach. The book has many virtues. In addition to a beautifully clear and uncluttered style, it offers a careful and balanced account of the Stoic view of the emotions which pays all due attention to the Stoics’ accounts of psychology in general , education and character development, and (...)
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  24.  3
    Katherine Nicolai (2014). Adam Ferguson's Pedagogy and His Engagement with Stoicism. Journal of Scottish Philosophy 12 (2):199-212.
    Adam Ferguson, lecturer of moral philosophy at the University of Edinburgh , was one of the leading figures of the Scottish Enlightenment. His published works, however, have sometimes been dismissed as derivative and viewed as less important than some of his contemporaries, because of his reliance on ancient Stoic philosophy. An analysis of Ferguson's lecture notes, conversely, demonstrates Stoicism's pedagogical function. Rather than adopting Stoic principles, Ferguson used their terminology to teach philosophical concepts. Ferguson's nuanced discussion of ancient philosophy (...)
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  25.  11
    Mark A. Holowchak (2010). A Closer Look at ‘Sophisticated Stoicism’: Reply to Stephens and Feezell. Sport, Ethics and Philosophy 4 (3):341-354.
    Stephens and Feezell argue, in?The Ideal of the Stoic Sportsman?, that?one need not be a scholar of ancient Greek philosophy to refer to?stoic? conduct or a?stoic? approach to certain matters, because the vocabulary related to this apparently antiquarian view of life has seeped into our common language?. Nonetheless, Stephens and Feezell go on to give a scholarly account of Stoicism as it relates to athletic participation. Their account, in part, takes the form of a distinction between?simple Stoicism? and?sophisticated (...)
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  26. Calvin Normore (2004). Abelard's Stoicism and its Consequences. In Steven K. Strange & Jack Zupko (eds.), Stoicism: Traditions and Transformations. Cambridge University Press 132--147.
     
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  27. Ricardo Salles (2009). Introduction: God and Cosmos in Stoicism. In God and Cosmos in Stoicism. Oxford University Press
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  28. Thomas BenatouIl (2009). How Industrious Can Zeus Be? : The Extent and Objects of Divine Activity in Stoicism. In Ricardo Salles (ed.), God and Cosmos in Stoicism. Oxford University Press 23.
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  29. Gábor Betegh (2007). The Derveni Papyrus and Early Stoicism. Rhizai. A Journal for Ancient Philosophy and Science 1:133-152.
    Recent works by Fabienne Jourdan, Luc Brisson and Francesc Casadesús emphasize the importance of the similarities between the Derveni papyrus and early Stoicism. The paper examines the se parallelisms – focusing on the method of allegorical interpretation, the cosmological roles of air, fire and pneuma and cosmic teleology – and argues that the similarities, although non-negligible, are not such that would require us to re-interpret the Derveni papyrus against the background of Stoicism. Moreover, the relevant features of the (...)
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  30. Christopher Brooke (2012). Chapter Two. Grotius, Stoicism, and Oikeiosis. In Philosophic Pride: Stoicism and Political Thought From Lipsius to Rousseau. Princeton University Press 37-58.
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  31.  4
    P. A. Brunt & Michael Crawford (2013). Studies in Stoicism. OUP Oxford.
    Studies in Stoicism contains six unpublished and seven republished essays, the latter incorporating additions and changes which Brunt wished to be made. The papers have been integrated and arranged in chronological order by subject matter, with an accessible lecture to the Oxford Philological Society serving as Brunt's own introduction.
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  32. Troels Engberg-Pedersen (2004). Stoicism in the Apostle Paul: A Philosophical Reading. In Steven K. Strange & Jack Zupko (eds.), Stoicism: Traditions and Transformations. Cambridge University Press 52--75.
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  33.  37
    Christopher Gill (2010). Naturalistic Psychology in Galen and Stoicism. Oxford University Press.
    This is a study of the psychological ideas of Galen (AD 129-c.210, the most important medical writer in antiquity) and Stoicism (a major philosophical theory in ...
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  34.  75
    Margaret Graver (2007). Stoicism & Emotion. University of Chicago Press.
    On the surface, stoicism and emotion seem like contradictory terms. Yet the Stoic philosophers of ancient Greece and Rome were deeply interested in the emotions, which they understood as complex judgments about what we regard as valuable in our surroundings. Stoicism and Emotion shows that they did not simply advocate an across-the-board suppression of feeling, as stoicism implies in today’s English, but instead conducted a searching examination of these powerful psychological responses, seeking to understand what attitude toward (...)
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  35. Miriam Griffin & Alison Samuels (eds.) (2013). Studies in Stoicism. OUP Oxford.
    Studies in Stoicism contains six unpublished and seven republished essays, the latter incorporating additions and changes which Brunt wished to be made. The papers have been integrated and arranged in chronological order by subject matter, with an accessible lecture to the Oxford Philological Society serving as Brunt's own introduction.
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  36. Brian E. Johnson (2013). The Role Ethics of Epictetus: Stoicism in Ordinary Life. Lexington Books.
    The Role Ethics of Epictetus: Stoicism in Ordinary Life offers an original interpretation of Epictetus’s ethics and how he bases his ethics on an appeal to our roles in life. Epictetus's role theory is a complete ethical theory, one that has been both misunderstood and under-appreciated in the literature.
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  37. A. Kalas (2002). The Influence of Cynicism on Stoicism. Filozofia 57 (6):405-430.
    The paper gives an outline of the Socratic Cynic school and its influence on Stoicism. In its first part the author gives a general characteristics of Cynicism of the 4th century B. C., showing, that the Cynic movment was based on the presupposition of an absolute incompatibility of virtue with the laws of polis. From the doxographical materials available it shows the basic characteristics of the Cynic virtue, such as self-sufficiency, the importance of physical work, stressing the poverty, a (...)
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  38. John Stevens (2007). Platonism and Stoicism in Vergil's Aeneid. In Mauro Bonazzi & Christoph Helmig (eds.), Platonic Stoicism, Stoic Platonism: The Dialogue Between Platonism and Stoicism in Antiquity. Leuven University Press 39.
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  39.  66
    Steven K. Strange & Jack Zupko (eds.) (2004). Stoicism: Traditions and Transformations. Cambridge University Press.
    Stoicism is now widely recognized as one of the most important philosophical schools of ancient Greece and Rome. But how did it influence Western thought after Greek and Roman antiquity? The contributors recruited for this volume include leading international scholars of Stoicism as well as experts in later periods of philosophy. They trace the impact of Stoicism and Stoic ideas from late antiquity through the medieval and modern periods.
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  40. Kim Diaz & Edward Murguia (2015). The Philosophical Foundations of Cognitive Behavioral Therapy: Stoicism, Buddhism, Taoism, and Existentialism. Journal of Evidence-Based Psychotherapies 15 (1):39-52.
    In this study, we examine the philosophical bases of one of the leading clinical psychological methods of therapy for anxiety, anger, and depression, Cognitive Behavioral Therapy (CBT). We trace this method back to its philosophical roots in the Stoic, Buddhist, Taoist, and Existentialist philosophical traditions. We start by discussing the tenets of CBT, and then we expand on the philosophical traditions that ground this approach. Given that CBT has had a clinically measured positive effect on the psychological well-being (...)
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  41.  10
    Christopher Brooke (2012). Philosophic Pride: Stoicism and Political Thought From Lipsius to Rousseau. Princeton University Press.
    Surveying this large field with more amplitude and exactitude than anything else on offer, this book will be important for scholars of the humanities and specialists.
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  42.  40
    Brad Inwood (1985). Ethics and Human Action in Early Stoicism. Oxford University Press.
    This book reconstructs in detail the older Stoic theory of the psychology of action, discussing it in relation to Aristotelian, Epicurean, Platonic, and some of the more influential modern theories. Important Greek terms are transliterated and explained; no knowledge of Greek is required.
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  43.  14
    Paul Oskar Kristeller (1968). The Meaning of Stoicism. [REVIEW] Journal of Philosophy 65 (3):79-80.
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  44.  80
    David B. Wong (2006). The Meaning of Detachment in Daoism, Buddhism, and Stoicism. Dao: A Journal of Comparative Philosophy 5 (2):207-219.
  45. Margaret R. Graver (2009). Stoicism and Emotion. University of Chicago Press.
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  46. Rick Anthony Furtak (2003). Thoreau's Emotional Stoicism. Journal of Speculative Philosophy 17 (2):122-132.
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  47.  23
    John Sellars (2006). Stoicism. Acumen.
    This book provides a lucid, comprehensive introduction to this great philosophical school.
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  48.  12
    Geoffrey M. Batchelder (2000). Becker, Lawrence. A New Stoicism. Review of Metaphysics 53 (4):915-918.
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  49.  13
    Gabor Betegh (2003). Cosmological Ethics in the Timaeus and Early Stoicism. Oxford Studies in Ancient Philosophy 24:273-302.
  50.  79
    A. Gerard & E. P. Halperin (1958). Romanticism and Stoicism in the American Novel: From Melville To Hemingway, and After. Diogenes 6 (23):95-110.
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