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

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  1.  17
    A. A. Long (1986). Hellenistic Philosophy: Stoics, Epicureans, Sceptics. University of California Press.
    The purpose of this book is to trace the main developments in Greek philosophy during the period which runs from the death of Alexander the Great in 323 B.c. to the end of the Roman Republic. These three centuries, known to us as the Hellenistic Age, witnessed a vast expansion of Greek civilization eastwards, following Alexander's conquests; and later, Greek civilization penetrated deeply into the western Mediterranean world assisted by the political conquerors of Greece, the Romans. But philosophy throughout this (...)
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  2.  75
    Brad Inwood & Lloyd P. Gerson (eds.) (2008). The Stoics Reader: Selected Writings and Testimonia. Hackett Pub. Co., Inc..
    Lives of the stoics (Zeno, Aristo, Herillus, Cleanthes, Sphaerus, Chrysippus) on philosophy -- Logic and theory of knowledge -- Perception, knowledge, and sceptical attack -- The stoic-academic debate and Cicero's testimony -- Conceptions and rationality -- Physics -- Theology -- Bodily and non-bodily realities -- Structures and powers -- The soul -- Fate -- Ethics -- The general account in Diogenes Lartius -- The account preserved by Stobaeus -- The account in Cicero on goals -- Other evidence for stoic (...)
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  3.  26
    Gretchen J. Reydams-Schils (2005). The Roman Stoics: Self, Responsibility, and Affection. University of Chicago Press.
    Roman Stoic thinkers in the imperial period adapted Greek doctrine to create a model of the self that served to connect philosophical ideals with traditional societal values. The Roman Stoics-the most prominent being Marcus Aurelius-engaged in rigorous self-examination that enabled them to integrate philosophy into the practice of living. Gretchen Reydams-Schils's innovative new book shows how these Romans applied their distinct brand of social ethics to everyday relations and responsibilities. The Roman Stoics reexamines the philosophical basis that instructed (...)
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  4. G. R. Boys-Stones (2001). Post-Hellenistic Philosophy: A Study of its Development From the Stoics to Origen. Oxford University Press.
    This book traces, for the first time, a revolution in philosophy which took place during the early centuries of our era. It reconstructs the philosophical basis of the Stoics' theory that fragments of an ancient and divine wisdom could be reconstructed from mythological traditions, and shows that Platonism was founded on an argument that Plato had himself achieved a full reconstruction of this wisdom, and that subsequent philosophies had only regressed once again in their attempts to "improve" on his (...)
     
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  5.  33
    Brad Inwood (ed.) (2003). The Cambridge Companion to the Stoics. Cambridge University Press.
    This unique volume offers an odyssey through the ideas of the Stoics in three particular ways: first, through the historical trajectory of the school itself and its influence; second, through the recovery of the history of Stoic thought; third, through the ongoing confrontation with Stoicism, showing how it refines philosophical traditions, challenges the imagination, and ultimately defines the kind of life one chooses to lead. A distinguished roster of specialists have written an authoritative guide to the entire philosophical tradition. (...)
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  6.  26
    Andreas Graeser (1972). Plotinus and the Stoics. Leiden,Brill.
    Among those in question, Aristotle 6 and the Peripatetics, the Stoics and also the Epicureans,7 were the main opponents 8 to For a good account of the ...
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  7.  31
    Sarah Wright (2012). How Boots Befooled the King: Wisdom, Truth, and the Stoics. Acta Analytica 27 (2):113-126.
    Abstract Can the wise person be fooled? The Stoics take a very strong view on this question, holding that the wise person (or sage) is never deceived and never believes anything that is false. This seems to be an implausibly strong claim, but it follows directly from some basic tenets of the Stoic cognitive and psychological world-view. In developing an account of what wisdom really requires, I will explore the tenets of the Stoic view that lead to this infallibilism (...)
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  8.  84
    Catherine Atherton (1993). The Stoics on Ambiguity. Cambridge University Press.
    Stoic work on ambiguity represents one of the most innovative, sophisticated, and rigorous contributions to philosophy and the study of language in western antiquity. This book is both the first comprehensive survey of the often difficult and scattered sources, and the first attempt to locate Stoic material in the rich array of contexts, ancient and modern, which alone can guarantee full appreciation of its subtlety, scope and complexity. The comparisons and contrasts which this book constructs will intrigue not just classical (...)
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  9. Jeffrey Barnouw (2002). Propositional Perception: Phantasia, Predication, and Sign in Plato, Aristotle, and the Stoics. University Press of America.
    The early Greek Stoics were the first philosophers to recognize the object of normal human perception as predicative or propositional in nature. Fundamentally we do not perceive qualities or things, but situations and things happening, facts. To mark their difference from Plato and Aristotle, the Stoics adopted phantasia as their word for perception.
     
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  10.  96
    R. W. Sharples (1996). Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy. Routledge.
    The Hellenistic philosophers and schools of philosophy are emerging from the shadow of Plato and Aristotle and are increasingly studied for their intrinsic philosophical value. They are not only interesting in their own right, but also form the intellectual background of the late Roman Republic. This study gives a comprehensive and readable account of the principal doctrines of the Stoics, Epicureans and various sceptical traditions from the death of Alexander the Great in 323 B.C. to around 200 A.D. Discussions (...)
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  11. Firmin DeBrabander (2007/2008). Spinoza and the Stoics: Power, Politics and the Passions. Continuum.
  12.  58
    John Sellars (2003). The Art of Living: The Stoics on the Nature and Function of Philosophy. Ashgate.
    Questioning the premise that philosophy can only be conceived as a rational discourse, Sellars presents it instead as an art (techne) that combines both 'logos' ...
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  13.  13
    Tim O'Keefe (forthcoming). The Stoics on Fate and Freedom. In Meghan Griffith, Neil Levy & Kevin Timpe (eds.), The Routledge Companion to Free Will. Routledge
  14.  96
    Stephen Engstrom & Jennifer Whiting (eds.) (1996). Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. Cambridge University Press.
    This major collection of essays offers the first serious challenge to the traditional view that ancient and modern ethics are fundamentally opposed.
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  15.  5
    F. H. Sandbach (1994). The Stoics. Hackett Pub. Co..
  16.  9
    Samuel Sambursky (1959/1987). Physics of the Stoics. Princeton University Press.
  17.  64
    Ricardo Salles (2005). The Stoics on Determinism and Compatibilism. Ashgate Pub..
    The basis of stoic determinism (a) : everything has a cause -- The basis of stoic determinism (b) : causation is necessitating -- The threat of external determination -- Reflection and responsibility -- The three compatibilist theories of Chrysippus -- Epictetus on responsibility for unreflective action.
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  18.  11
    F. H. Sandbach (1985). Aristotle and the Stoics. Cambridge Philological Society.
  19. David J. Furley (1966). Lucretius and the Stoics. Bulletin of the Institute of Classical Studies 13 (1):13-33.
     
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  20. Eduard Zeller (1962). The Stoics, Epicureans, and Sceptics. New York, Russell & Russell.
  21. Edwyn Robert Bevan (1979). Stoics and Sceptics. Arno Press.
  22.  2
    R. W. Sharples & J. M. Rist (1980). The Stoics. Journal of Hellenic Studies 100:240.
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  23. James Baldwin Brown (1893). Stoics and Saints Lectures on the Later Heathen Moralists, and on Some Aspects of the Life of the Mediaeval Church. Maclehose.
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  24. Christoph Jedan (2002). Modalities by Perspective: Aristotle, the Stoics and a Modern Reconstruction. Academia.
  25. Susanne Bobzien (2006). The Stoics on Fallacies of Equivocation. In D. Frede & B. Inwood (eds.), Language and Learning, Proceedings of the 9th Symposium Hellenisticum. Cambridge University Press
    ABSTRACT: This paper discusses the Stoic treatment of fallacies that are based on lexical ambiguities. It provides a detailed analysis of the relevant passages, lays bare textual and interpretative difficulties, explores what the Stoic view on the matter implies for their theory of language, and compares their view with Aristotle’s. In the paper I aim to show that, for the Stoics, fallacies of ambiguity are complexes of propositions and sentences and thus straddle the realms of meaning (which is the (...)
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  26.  11
    David Machek (2015). “Emotions That Do Not Move”: Zhuangzi and Stoics on Self-Emerging Feelings. Dao: A Journal of Comparative Philosophy 14 (4):521-544.
    This essay develops a comparison between the Stoic and Daoist theories of emotions in order to provide a new interpretation of the emotional life of the wise person according to the Daoist classic Zhuangzi 莊子, and to shed light on larger divergences between the Greco-Roman and Chinese intellectual traditions. The core argument is that both Zhuangzi and the Stoics believed that there is a peculiar kind of emotional responses that emerge by themselves and are therefore wholly natural, since they (...)
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  27.  21
    Jennifer A. McMahon (2011). Beauty as Harmony of the Soul: The Aesthetic of the Stoics. In Marietta Rosetto, Michael Tsianikas, George Couvalis & Maria Palaktsoglou (eds.), Proceedings of the 8th International Conference of Greek Studies 2009. Flinders University 33-42.
    Aesthetics is not an area to which the Stoics are normally understood to have contributed. I adopt a broad description of the purview of Aesthetics according to which Aesthetics pertains to the study of those preferences and values that ground what is considered worthy of attention. According to this approach, we find that the Stoics exhibit an Aesthetic that reveals a direct line of development between Plato, the Stoics, Thomas Aquinas and the eighteenth century, specifically Kant’s aesthetics. (...)
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  28.  18
    Marcelo D. Boeri (2001). The Stoics on Bodies and Incorporeals. Review of Metaphysics 54 (4):723 - 752.
    The Stoics incorporeals are "somethings" which, albeit nonexistent strictly, are subsistent. For the Stoics things truly existent are bodies. So, the question is: what role do incorporeals play in Stoic ontology? The author endeavors to demonstrate that the interpretation that incorporeals are secondary realities (bodies being the primary ones) is not consistent with Stoic philosophy as a whole. At this point the argument is that bodies and incorporeals serve to complement each other in the sense that one cannot (...)
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  29.  34
    Glenn Lesses (1993). Austere Friends: The Stoics and Friendship. Apeiron 26 (1):57 - 75.
    Greek eudaimonists often discuss the nature and value of friendship. The prominence of such discussions results from the utility of the conception of friendship in formulating and testing central ethical doctrines. As they engage in a radical revision of ordinary ethical concepts, the Stoics challenge us to relinquish conventional beliefs about friendship. Ideal Stoic moral agents are passionless and austere. Yet, the Stoics not only contend that these relatively affectless temperaments have friends but that, in fact, friendship is (...)
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  30.  43
    Katja Maria Vogt (2009). Sons of the Earth: Are the Stoics Metaphysical Brutes? Phronesis 54 (2):136-154.
    In this paper, it is argued the Stoics develop an account of corporeals that allows their theory of bodies to be, at the same time, a theory of causation, agency, and reason. The paper aims to shed new light on the Stoics' engagement with Plato's Sophist . It is argued that the Stoics are Sons of the Earth insofar as, for them, the study of corporeals - rather than the study of being - is the most fundamental (...)
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  31.  12
    Wolfhart Totschnig (2013). Bodies and Their Effects: The Stoics on Causation and Incorporeals. Archiv für Geschichte der Philosophie 95 (2):119-147.
    The Stoics offer us a very puzzling conception of causation and an equally puzzling ontology. The aim of the present paper is to show that these two elements of their system elucidate each other. The Stoic conception of causation, I contend, holds the key to understanding the ontological category of incorporeals and thus Stoic ontology as a whole, and it can in turn only be understood in the light of this connection to ontology. The thesis I defend is that (...)
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  32.  21
    Mark A. Kulstad (2008). Newton, Spinoza, Stoics and Others. The Leibniz Review 18:81-121.
    Starting from Leibniz’s complaint that Newton’s views seem to make God the soul of the world, this paper examines Leibniz’s critical stance more generally towards God as the soul of the world and related theses. A preliminary task is determining what the related theses are. There are more of these than might have been thought. Once the relations are established, it becomes clear how pervasive the various guises of the issue of God as the soul of the world are in (...)
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  33.  5
    L. Hill (2001). The First Wave of Feminism: Were the Stoics Feminists? History of Political Thought 22 (1):13-40.
    The Hellenistic Schools of Epicureanism, Cynicism and Stoicism are considered to constitute the first, albeit modest, wave of feminism. But the question: ‘Were the Stoics Feminists?’ has attracted little attention due to a paucity of available evidence. What this paper attempts is a comprehensive treatment of the subject. In particular it addresses two distinct claims that have been made about the Stoic attitude to women. The first claim challenges the view that the Stoics were thoroughgoing feminists. The second (...)
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  34.  31
    Robert Blair Edlow (1975). The Stoics on Ambiguity. Journal of the History of Philosophy 13 (4):423-435.
    This paper attempts to recover a long neglected chapter in the philosophy of language as it developed in antiquity--The ancient greek stoics' teaching on ambiguity. Although the overwhelming majority of the doxographical accounts of this subject have been lost, Sufficient entries have survived to allow a partial description of the stoic doctrine. What is intriguing about the stoics' teaching is the subtlety of some of the kinds of ambiguity they include in their catalogue. The types of ambiguity that (...)
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  35.  16
    Eric Brown (2007). The Roman Stoics: Self, Responsibility, and Affection (Review). Journal of the History of Philosophy 45 (3):490-491.
    Eric Brown - The Roman Stoics: Self, Responsibility, and Affection - Journal of the History of Philosophy 45:3 Journal of the History of Philosophy 45.3 490-491 Muse Search Journals This Journal Contents Reviewed by Eric Brown Washington University in St. Louis Gretchen Reydams-Schils, The Roman Stoics: Self, Responsibility, and Affection. Chicago: The University of Chicago Press, 2005. Pp. xi + 210. Cloth, $35.00. In The Roman Stoics, Gretchen Reydams-Schils draws broadly from Cicero, Seneca, Musonius Rufus, Epictetus, Hierocles, (...)
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  36.  13
    Ruben Buys (2011). Between Actor and Spectator: Arnout Geulincx and the Stoics. British Journal for the History of Philosophy 18 (5):741-761.
    The work of Arnout Geulincx (1624?1669), a Flemish Cartesian that developed a highly curious ?parallelistic? view on the universe, shows striking prima facie resemblances to Stoicism. Should we label Geulincx a reinventor of Stoic tenets, albeit within a strict Cartesian theoretical framework? To answer this question, my contribution begins by discussing relevant aspects of Stoicism and by introducing the ?existential? philosophy of Geulincx, whose metaphysical views on man brought him to adopt an ethics based upon absolute obedience and humility. It (...)
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  37.  5
    N. Lossky (1929). The Metaphysics of the Stoics. Philosophy 4 (16):481-.
    The metaphysical doctrine of the Stoics is a remarkable instance of a theory that appears to be materialism, but is in truth a form of unconscious ideal-realism. It is worth while to give an exposition of it in order to show that this is really the case, and, incidentally, to explain why a materialistic philosophy seems so attractive to many minds. I will refer chiefly to the teaching of the ancient Stoics, i.e. of Zeno, Cleanthes, and Chrysippus, and (...)
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  38.  1
    Milton R. Konvitz, American Ideals 25. The Stoics, Part 2.
    For Stoics, the real man is the internal man. The real man must be indifferent to what is external to him. True Stoics, Professor Konvitz explains, acted in accordance with virtue and knowledge regardless of their personal circumstances and of the milieu in which they existed. Socrates is again the example.
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  39.  1
    Milton R. Konvitz, American Ideals 26. The Stoics, Part 3.
    The Stoics recognized that man is social by nature and extended the horizon of human obligations to all of humankind, where the earlier Greek philosophers as well as the Hebrews saw these obligations limited to their own societies. Stoic philosophy had a major impact on the early Church as it became a missionary religion spread by Hellenized Christians of Jewish origins, such as Stephen and Paul. The cosmopolitan and all-embracing way they presented Christ’s message was especially effective, Dr. Konvitz (...)
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  40.  1
    Milton R. Konvitz, American Ideals 27. The Stoics, Part 4.
    The Stoics’ basic principles as explained by Dr. Konvitz are defined as including the obligations implied by the Stoic concept of self, the cosmopolitan idea of a single humanity, the existence of a common moral law, the necessity for moral courage in upholding the common moral law, and, a concept introduced by Epictetus, the dignity of all labor. This common law is the law to which all of humankind is subject, which is a product of reason and has its (...)
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  41.  3
    Maykʻl Papazian (2007). The Stoics on Determinism and Compatibilism (Review). Journal of the History of Philosophy 45 (3):488-490.
    The Stoics on Determinism and Compatibilism is an important book which reconstructs the arguments deployed by the Stoics in favour of the view that everything is necessary and examines the development of the different arguments given by the Stoics that this is compatible with moral responsibility and desert. The book carefully distinguishes two separate theses in Stoic theory, that everything that happens and is the case has a cause and that causation is necessitating. The book also provides (...)
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  42.  1
    Elizabeth Agnew Cochran (2012). Bricolage and the Purity of Traditions: Engaging the Stoics for Contemporary Christian Ethics. Journal of Religious Ethics 40 (4):720-729.
    ABSTRACTThis essay is a response to C. Kavin Rowe's critique of my 2011 argument that certain dimensions of Roman Stoic ethics are at work in Jonathan Edwards's moral thought. Rowe raises questions about the act of selectively retrieving ideas from a philosophical tradition to support constructive work in another tradition. I argue for the importance of acknowledging how Christian thought has been shaped by what Jeffrey Stout describes as moral bricolage, the selective retrieval of ideas from various traditions, and I (...)
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  43. Henry Dyson (2008). What Kind of Cosmopolitans Were the Stoics?: The Cosmic City in the Early Stoa. Polis 25 (2):181-207.
    The Stoics are often cited as predecessors of Kantian theories of cosmopolitan justice. After setting out the various types of contemporary cosmopolitanism, I argue that the Stoic doctrine does not match any of these categories. The core of the Cosmic City doctrine in the early Stoa is cosmological and theological, not moral or political. It concerns the Zeus' governance of the physical universe and the proper relation of our individual natures to the nature of the whole. Although the (...) do appeal to this doctrine in moral contexts, the underlying concepts of law, autonomy, and citizenship are quite different from their contemporary counterparts. As part of my argument I attempt to explain how this theological doctrine came to be expressed in a de-politicized political [abstract ends here]. (shrink)
     
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  44. Stephen Engstrom & Jennifer Whiting (eds.) (2015). Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. Cambridge University Press.
    This major collection of essays offers the first serious challenge to the traditional view that ancient and modern ethics are fundamentally opposed. In doing so, it has important implications for contemporary ethical thought, as well as providing a significant re-assessment of the work of Aristotle, Kant and the Stoics. The contributors include internationally recognised interpreters of ancient and modern ethics. Four pairs of essays compare and contrast Aristotle and Kant on deliberation and moral development, eudaimonism, self-love and self-worth, and (...)
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  45. Rick Anthony Furtak (2003). Truth, Love, and Falsity: Kierkegaard, the Stoics, and the Reliability of Emotion. Dissertation, The University of Chicago
    According to Stoic moral psychology, emotions are cognitive responses to perceived value in the contingent world. This dissertation begins by defending a contemporary version of this descriptive theory; it then proceeds with a critique of the Stoics' normative thesis that emotions involve amorally deplorable kind of cognitive error. I distinguish two senses in which this thesis is historically put forward, and show that both are thematically pertinent. The structural variant, as I call it, is a qualified critique of the (...)
     
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  46. Brad Inwood (ed.) (2004). The Cambridge Companion to the Stoics. Cambridge University Press.
    This unique volume offers an odyssey through the ideas of the Stoics in three particular ways: first, through the historical trajectory of the school itself and its influence; second, through the recovery of the history of Stoic thought; third, through the ongoing confrontation with Stoicism, showing how it refines philosophical traditions, challenges the imagination, and ultimately defines the kind of life one chooses to lead. A distinguished roster of specialists have written an authoritative guide to the entire philosophical tradition. (...)
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  47. Alexander Jones (2003). The Stoics and the Astronomical Sciences. In Brad Inwood (ed.), The Cambridge Companion to the Stoics. Cambridge University Press 328--44.
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  48. A. Kalas (2005). The Polemic on Knowledge Between Stoics and Academics. Filozofia 60 (2):77-89.
    The paper tries to represent the polemic between the Stoics and the sceptically oriented Academy, concerning the abilities of human knowledge. It gives a brief account of the stoic epistemology on the basis of the characteristics of its criterion of knowledge – cataleptic fantasy. The description of the external and internal features of the latter is the ground of its criticism from Academy’s side. In its core this criticism tries to prove, that there is no fantasy meeting the strict (...)
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  49. Maykʻl Papazian (2007). The Stoics on Determinism and Compatibilism (Review). Journal of the History of Philosophy 45 (3):488-490.
    Maykʻl Papazian - The Stoics on Determinism and Compatibilism - Journal of the History of Philosophy 45:3 Journal of the History of Philosophy 45.3 488-490 Muse Search Journals This Journal Contents Reviewed by Michael Papazian Berry College Ricardo Salles. The Stoics on Determinism and Compatibilism. Ashgate New Critical Thinking in Philosophy. Burlington, VT: Ashgate Publishing, 2005. Pp. xxii +132. Cloth, $79.95. Stoic determinism has been the object of important work recently, most notably Susanne Bobzien's monumental work, Determinism and (...)
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  50.  12
    Jon Miller (2015). Spinoza and the Stoics. Cambridge University Press.
    For many years, philosophers and other scholars have commented on the remarkable similarity between Spinoza and the Stoics, with some even going so far as to speak of 'Spinoza the Stoic'. Until now, however, no one has systematically examined the relationship between the two systems. In Spinoza and the Stoics Jon Miller takes on this task, showing how key elements of Spinoza's metaphysics, epistemology, philosophical psychology, and ethics relate to their Stoic counterparts. Drawing on a wide-range of secondary (...)
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