Musonius Rufus

_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 humanity (...) are all investigated, as is its diffuse impact upon literature. The origins of Christianity are also examined. Arnold offers a sympathetic reading of St. Paul in light of Stoicism, and regards the latter as the crucial bridge between Antiquity and Christendom: it allowed a swathe of Pagan intellectuals to join the Church and influenced the development of Christian doctrine, thus making an immense contribution to the bedrock of modern European civilisation. (shrink)

Raymond Angelo Belliotti's Roman Philosophy and the Good Life provides an accessible picture of these major philosophical influences in Rome and details the crucial role they played during times of major social upheaval. Belliotti demonstrates the contemporary relevance of some of the philosophical issues faced by the Romans, and offers ways in which today's society can learn from the Romans in our attempt to create meaningful lives.

The specific goals are the following: (i) to put together in a systematic manner the relationship between λόγος and ἔθος/ἄσκησις presented by Musonius Rufus in Lectures 5 and 6; (ii) to propose Aristotle’s reflections on the problem of habituation as a relevant framework to make sense of both lectures; (iii) to analyze the possible logical conflicts between Musonius’ conception of ἔθος/ἄσκησις and the intellectualist conception of human agency defended by Stoic orthodoxy. I will further suggest that Epictetus’ Discourses may offer (...) a tentative answer to questions that are left unanswered in Lectures 5 and 6. -/- /// -/- Los objetivos específicos son los siguientes: (i) reconstruir en forma sistemática la relación entre λόγος y ἔθος/ἄσκησις desarrollada por Musonio Rufo en las Disertaciones 5 y 6; (ii) postular las reflexiones de Aristóteles sobre el problema de la habituación como un marco conceptual relevante para encuadrar el análisis de ambas disertaciones; (iii) analizar las posibles tensiones lógicas entre la concepción de Musonio de ἔθος/ἄσκησις y la concepción intelectualista de la acción humana defendida por la ortodoxia estoica. Sugeriré asimismo que el recurso a las Dissertationes de Epicteto puede ofrecer una respuesta tentativa a interrogantes no resueltos en las Disertaciones 5 y 6. (shrink)

Review of Gretchen Reydams-Schils, The Roman Stoics: Self, Responsibility, and Affection. Chicago: The University of Chicago Press, 2005.

This book covers the first 500 years of the common era. These years witnessed the revivals of Aristotelianism, Epicureanism, Pyrrhonism, Cynicism, and Pythagoreanism; but by far the most important movement was the revival of Platonism under Plotinus. Here, the historical context of Plotinus is provided including the currents of thought that preceded him and opened the path for him. The presuppositions of the Enneads are made explicit and the thought of Plotinus is reconstructed. The author reorients the expositions of Middle (...) Platonism and neo-Pythagoreanism. He provides a full exposition of Hermeticism and the doctrines of the Chaldean Oracles. He also defends the notion that Philo of Alexandria nourished a Jewish philosophy, not an eclectic mixture. (shrink)

Called 'The Roman Socrates,' Musonius Rufus is a first-century Stoic philosopher who was famous for living and teaching the good life of virtue. This book describes his exemplary life, his ethical teachings, and the practical methods he used to educate people in the good life. Based on the ancient texts and modern scholarship, this book is the first comprehensive treatment of Musonius Rufus's life, teachings, and methods.

IN the fourth book of Stobaeus’ Anthologium, in a section entitled, ‘The Virtue of Having Children’, there is preserved a passage from the writings of the first-century Roman knight and Stoic, Musonius Rufus. This passage is headed: ‘Whether all children born should be raised’.

Studies of the Stoic philosopher Musonius Rufus have yielded conflicting opinions about his significance as a thinker. On the one hand, he was the teacher of Epictetus and an adviser to the philosophical opposition to the Roman Principate, and is thought to have enjoyed unusual intellectual and political influence. On the other hand, Musonius' teachings, as his student Lucius presents them, seem to lack the fiery presentation with which he is so often credited, relying as they do upon rhetorical commonplaces (...) to convey their meaning. Yet, careful consideration of the intellectual, social and historical contexts from which Musonius' philosophy grew suggests that his precepts and their presentation would have been deeply meaningful to a Roman audience in the first century of this era. To accomplish this, the present study contextualizes some of Musonius' most important teachings. The first chapter shows that Lucius' presentation of his teacher's ideas reflects the eclecticism that characterized the philosophy of the age, though Musonius' philosophy is rooted firmly within the Stoic tradition. Indeed, his views on good and evil are consistent with older Stoic views, although his arguments in favor of them are common to the Stoa and to other Hellenistic schools. The second chapter argues that Musonius is keenly aware of the Roman noble's reluctance to involve himself too deeply in philosophy, and shows that Musonius attempts to answer some of the Romans' most deeply felt anxieties about philosophical study. The third chapter sets Musonius' call for a strict ascetic regimen within the context of typically Roman concerns about how personal conduct may affect social and civic participation. The fourth chapter argues that Musonius, while often heralded for his advocacy of women's study of philosophy, favors this study as a way to make women better wives, according to traditionally accepted Roman criteria. Only exceptionally does he support a woman's abandoning her traditional place as a housewife and mother, whose work would keep her secluded within the home. (shrink)

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 social practice (...) in friendship, marriage, parenting, and community. From this analysis emerge Stoics who were neither cold nor detached, as the stereotype has it, but all too aware of their human weaknesses. In a valuable contribution to current discussions in the humanities on identity, autonomy, and altruism, Reydams-Schils ultimately conveys the wisdom of Stoics to the citizens of modern society. (shrink)

(2007). A Rview Of “Musonius Rufus and Education in the Good Life: A Model of Teaching and Living Virtue”. Educational Studies: Vol. 42, No. 1, pp. 77-81.

An attempt to show the way in which the idea of 'philosophical exercise 'played an important role in the understanding of philosophy in Roman Stoicism.