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  1. La Doctrine De L’oikeiosis Dans L’ancien Stoïcisme.Clara Acker - 2008 - Ethic@ 15 (1):105-135.
    Partindo da tese de Pembroke, segundo a qual a doutrina da oikeiosis é umapeça essencial da filosofia estóica, procuramos demonstrar que é justamenteessa doutrina, que assegura a perfeita coesão entre Física e Ética na Escolaestóica. Para os estóicos, virtude é viver segundo a Natureza, ela será odesenvolvimento de um dom natural, a oikeiosis, a capacidade de todo servivo de reconhecer a si mesmo e aquilo que lhe é apropriado. Conciliando asinterpretações de Pohlenz e de White,entendemos com Chrysippo que as duas (...)
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  2. The Mechanism of Social Appropriation and its Role in Hellenistic Ethics.Keimpe Algra - 2003 - Oxford Studies in Ancient Philosophy 25:265-296.
  3. Ethics in Stoic Philosophy.Julia Annas - 2007 - Phronesis 52 (1):58-87.
    When examining the role of Stoic ethics within Stoic philosophy as a whole, it is useful for us to look at the Stoic view of the way in which philosophy is made up of parts. The aim is a synoptic and integrated understanding of the "theoremata" of all the parts, something which can be achieved in a variety of ways, either by subsequent integration of separate study of the three parts or by proceeding through 'mixed' presentations, which can be made (...)
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  4. The Morality of Happiness.Julia Annas - 1993 - Oxford University Press.
    Ancient ethical theories, based on the notions of virtue and happiness, have struck many as an attractive alternative to modern theories. But we cannot find out whether this is true until we understand ancient ethics--and to do this we need to examine the basic structure of ancient ethical theory, not just the details of one or two theories. In this book, Annas brings together the results of a wide-ranging study of ancient ethical philosophy and presents it in a way that (...)
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  5. Cicero on Stoic Moral Philosophy and Private Property.Julia Annas - 1989 - In Miriam T. Griffin & Jonathan Barnes (eds.), Philosophia Togata: Essays on Philosophy and Roman Society. Oxford University Press.
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  6. Cicero’s De Finibus.Julia Annas & Gábor Betegh (eds.) - 2016 - Cambridge: Cambridge University Press.
  7. Be Angry and Sin Not" : Philodemus Versus the Stoics on Natural Bites and Natural Emotions.David Armstrong - 2008 - In John T. Fitzgerald (ed.), Passions and Moral Progress in Greco-Roman Thought. Routledge. pp. 79--121.
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  8. Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation.D. Baltzly - 2002 - Australasian Journal of Philosophy 80 (2):235 – 236.
    Book Information Emotion and Peace of Mind: from Stoic agitation to Christian temptation. By Richard Sorabji. Oxford University Press. Oxford. 2000. Pp. xi + 499. Hardback, £30.
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  9. The Stoic Life: Emotions, Duty, Fate.Dirk Baltzly - 2007 - Review of Metaphysics 60 (4):855-856.
    This is a brief book note on Tad Brennan's fine book on Stoic ethics.
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  10. The Classical Ideals of Friendship.Dirk Baltzly & Nick Eliopoulos - 2009 - In Barabara Caine (ed.), Friendship: a history,. Equinox.
    Surveys the ideals of friendship in ancient Greco-Roman philosophy. The notion of the best friendship inevitably reflects the various conceptions of a good life.
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  11. A Puzzle in Stoic Ethics.Rachel Barney - 2003 - Oxford Studies in Ancient Philosophy 24:303-40.
    It is very difficult to get a clear picture of how the Stoic is supposed to deliberate. This paper considers a number of possible pictures, which cover such a wide range of options that some look Kantian and others utilitarian. Each has some textual support but is also unworkable in certain ways: there seem to be genuine and unresolved conflicts at the heart of Stoic ethics. And these are apparently due not to developmental changes within the school, but to the (...)
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  12. Becker, Lawrence. A New Stoicism.Geoffrey M. Batchelder - 2000 - Review of Metaphysics 53 (4):915-918.
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  13. Stephen Engstrom and Jennifer Whiting, Eds., Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. [REVIEW]Lawrence C. Becker - 1999 - Ethics 109 (2):439-442.
  14. Die Oikeiosislehre der Stoa.Robert Bees - 2004 - Königshausen & Neumann.
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  15. Roman Philosophy and the Good Life.Raymond Angelo Belliotti - 2009 - Lexington Books.
    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.
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  16. Faire Usage: La Pratique du Stoïcisme.Thomas Bénatouïl - 2006 - Vrin.
    Le stoïcisme est une philosophie née de la pratique et faite pour être appliquée. Toutes les doctrines antiques, si elles s’articulent à une manière de vivre, ne le font pas de manière aussi immédiate et rigoureuse. Cette étude s’emploie à le montrer en exhumant la théorie de la pratique implicite du stoïcisme, c’est-à-dire son analyse des conditions, des paramètres, des normes et des possibilités de transformation de nos activités.Pour ce faire, on suit le fil directeur d’un petit mot banal, « (...)
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  17. Cosmological Ethics in the Timaeus and Early Stoicism.Gabor Betegh - 2003 - Oxford Studies in Ancient Philosophy 24:273-302.
  18. The Stoics (M.R.) Graver Stoicism and Emotion. Pp. X + 289. Chicago and London: University of Chicago Press, 2007. Cased, US$37.50. ISBN: 978-0-226-30557-. [REVIEW]Richard Bett - 2009 - The Classical Review 59 (1):77-.
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  19. The Stoic Life: Emotions, Duties, and Fate.Richard Bett - 2008 - Philosophy and Phenomenological Research 76 (2):504–506.
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  20. A Note On The Text Of Stobaeus, Ii.77,11.Richard Bett - 1998 - Hermes 126 (3):385-387.
    argues for an emendation to a text reporting on the Stoic theory of things that are good and bad.
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  21. The Stoic Method of Happiness.Ian Blecher - 2006 - Apeiron 39 (2):157 - 176.
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  22. Parental Nature and Stoic Οίχείωσις.Mary Whitlock Blundell - 1990 - Ancient Philosophy 10 (2):221-242.
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  23. Stoic Conceptions of Freedom and Their Relation to Ethics.Susanne Bobzien - 1997 - Bulletin of the Institute of Classical Studies 41 (S68):71-89.
    ABSTRACT: In contemporary discussions of freedom in Stoic philosophy we often encounter the following assumptions: (i) the Stoics discussed the problem of free will and determinis; (ii) since in Stoic philosophy freedom of the will is in the end just an illusion, the Stoics took the freedom of the sage as a substitute for it and as the only true freedom; (iii) in the c. 500 years of live Stoic philosophical debate, the Stoics were largely concerned with the same philosophical (...)
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  24. Does Cosmic Nature Matter? : Some Reflections on the Cosmological Aspects of Stoic Ethics.Marcelo Boeri - 2009 - In Ricardo Salles (ed.), God and Cosmos in Stoicism. Oxford University Press. pp. 173.
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  25. Aristotle's Virtue Ethics.John Bowin - forthcoming - In A Companion to World Literature. Hoboken, New Jersey: Wiley-Blackwell.
    Aristotle, though not the first Greek virtue ethicist, was the first to establish virtue ethics as a distinct philosophical discipline. His exposition of the subject in his Nicomachean Ethics set the terms of subsequent debate in the European and Arabic traditions by proposing a set of plausible assumptions from which virtue ethics should proceed. His conception of human well-being and virtue as well as his brand of ethical naturalism were influential from antiquity through the Middle Ages and continue to be (...)
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  26. Philosophy (G.) Roskam On the Path to Virtue. The Stoic Doctrine of Moral Progress and its Reception in (Middle-) Platonism. (Ancient and Medieval Philosophy: De Wulf-Mansion Centre Series 1, Vol. 33). Leuven: Leuven UP, 2005. Pp. Viii + 507. 60. 9058674762. [REVIEW]G. R. Boys-Stones - 2007 - Journal of Hellenic Studies 127:250-.
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  27. The Επελευστικη Δυναμις in Aristo's Psychology of Action.George Boys‐Stones - 1996 - Phronesis 41 (1):75 - 94.
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  28. The Transformation of the Stoic Ethic in Element of Alexandria.Denis J. M. Bradley - 1974 - Augustinianum 14 (1):41-66.
  29. Les Kynica du Stoïcisme, by Marie-Odile Goulet-Cazé.R. Bracht Branham - 2006 - Ancient Philosophy 26 (2):443-447.
  30. Les Kynica du Stoïcisme.R. Bracht Branham - 2006 - Ancient Philosophy 26 (2):443-447.
  31. The Stoic Life: Emotions, Duties, and Fate.Tad Brennan - 2005 - Oxford University Press.
    Tad Brennan explains how to live the Stoic life--and why we might want to. Stoicism has been one of the main currents of thought in Western civilization for two thousand years: Brennan offers a fascinating guide through the ethical ideas of the original Stoic philosophers, and shows how valuable these ideas remain today, both intellectually and in practice. He writes in a lively informal style which will bring Stoicism to life for readers who are new to ancient philosophy. The Stoic (...)
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  32. Stoic Moral Psychology.Tad Brennan - 2003 - In B. Inwood (ed.), The Cambridge Companion to the Stoics. Cambridge: Cambridge University Press.
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  33. Reservation in Stoic Ethics.Tad Brennan - 2000 - Archiv für Geschichte der Philosophie 82 (2):149-177.
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  34. Οἰϰείωσις and Οἰϰειότης: Theophrastus and Zeno on Nature in Moral Theory.C. O. Brink - 1956 - Phronesis 1 (2):123 - 145.
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  35. Theophrastus and Zeno on Nature in Moral Theory.C. O. Brink - 1955 - Phronesis 1 (2):123-145.
  36. Review: Engstrom & Whiting, Aristotle, Kant, and the Stoics.David O. Brink - 1999 - Philosophical Review 108 (4):576-582.
  37. Roskam (G.) On the Path to Virtue. The Stoic Doctrine of Moral Progress and its Reception in (Middle-)Platonism. (Ancient and Medieval Philosophy, Series 1, 33.) Pp. Viii + 507. Leuven: Leuven University Press, 2005. Cased, ???60. ISBN: 978-90-5867-476-. [REVIEW]René Brouwer - 2007 - The Classical Review 57 (01):73-.
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  38. Stoic Psychopathology.Eric Brown - manuscript
    An attempt to answer four unsettled questions about the Stoic definition of passions. (I am no longer working on this paper, but have incorporated some of its thoughts into subsequent work.).
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  39. The Stoic Invention of Cosmopolitan Politics.Eric Brown - 2010 - In Matthias Lutz-Bachmann, Andreas Niederberger & Philipp Schink (eds.), Kosmopolitanismus: Zur Geschichte und Zukunft eines umstrittenen Ideals. Weilerswist, Germany: pp. 9-24.
    This lecture explores the political import of Chrysippus' account of why and how one should live as a citizen of the cosmos, and it makes a case for seeing this account as the invention of political cosmopolitanism. (The version uploaded here is the final English draft on which the German translation was based.).
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  40. The Emergence of Natural Law and the Cosmopolis.Eric Brown - 2009 - In Stephen G. Salkever (ed.), The Cambridge Companion to Ancient Greek Political Thought. Cambridge, UK: Cambridge University Press. pp. 331-363.
    Two prominent metaphors in Greek and Roman political philosophy are surveyed here, with a view to determining their possible meanings and the plausibility of the claims advanced by those possible meanings.
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  41. Contemplative Withdrawal in the Hellenistic Age.Eric Brown - 2008 - Philosophical Studies 137 (1):79-89.
    I reject the traditional picture of philosophical withdrawal in the Hellenistic Age by showing how both Epicureans and Stoics oppose, in different ways, the Platonic and Aristotelian assumption that contemplative activity is the greatest good for a human being. Chrysippus the Stoic agrees with Plato and Aristotle that the greatest good for a human being is virtuous activity, but he denies that contemplation exercises virtue. Epicurus more thoroughly rejects the assumption that the greatest good for a human being is virtuous (...)
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  42. False Idles: The Politics of the "Quiet Life".Eric Brown - 2008 - In Ryan Balot (ed.), A Companion to Greek and Roman Political Thought. Oxford, UK: pp. 485-500.
    The dominant Greek and Roman ideology held that the best human life required engaging in politics, on the grounds that the human good is shared, not private, and that the activities central to this shared good are those of traditional politics. This chapter surveys three ways in which philosophers challenged this ideology, defended a withdrawal from or transformation of traditional politics, and thus rethought what politics could be. Plato and Aristotle accept the ideology's two central commitments but insist that a (...)
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  43. Socrates in the Stoa.Eric Brown - 2006 - In Sara Ahbel-Rappe & Rachana Kamtekar (eds.), A Companion to Socrates. Oxford, UK: pp. 275-284.
  44. The Cradle Argument in Epicureanism and Stoicism.Jacques Brunschwig - 1986 - In Malcolm Schofield & Gisela Striker (eds.), The Norms of Nature. Cambridge University Press. pp. 113–44.
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  45. Self-Mastery and Stoic Ethics.Keith Campbell - 1985 - Philosophy 60 (233):327-340.
    For the Stoic hero, the man or woman of virtue, the conduct of life presents no serious problems. The life of the sage comprises a consistent and effortless flow of actions, all conforming to virtue and all undertaken for the sake of their place in a virtuous life. The Stoic sage has advanced to a point where a life of courage and wisdom, justice and temperance comes easily and naturally, without struggle and without repinings.
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  46. Stoicism, Evil, and the Possibility of Morality.Claudia Card - 1998 - 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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  47. Reflections on Stoic Logocentrism.Carmen Velayos Castelo - 1996 - Environmental Ethics 18 (3):291-296.
    William O. Stephens is to be applauded for the way in which he presents and analyzes some paradigmatic Stoic arguments, and thus defends Stoicism from the misplaced charges of Jim Cheney. Nonetheless, Stephens’ individualist interpretation of what he calls Stoic “logocentrism” obscures key features of the Stoics’ theory of value and their related ethic and metaphysic. Once the Stoics are allowedto speak for themselves, it emerges that they adhered to a holistic axiology, that for them virtue lay in conformity with (...)
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  48. A New Stoicism by Lawrence C. Becker. Princeton University Press: Princeton, New Jersey, 1998, 272pp; ISBN 0 691 01660 7 £22.50. [REVIEW]Stephen R. L. Clark - 1999 - Philosophy 74 (1):122-139.
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  49. Milton Valente: L'Éthique stoïcienne chez Cicéron. Pp. x + 433. Paris: Librairie Saint-Paul: 1956. Paper, 2,850 fr.M. L. Clarke - 1958 - The Classical Review 8 (01):84-.
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  50. How Effective is Stoicism as a Form of Psychotherapy?Anthony James Collins - unknown
    This is an assessment of the value of cognitive techniques from the Stoic school of ancient philosophy for the treatment of mental illness. Focusing on three important Stoic Philosophers; Epictetus, Seneca and Marcus Aurelius. The argument is that much of what Stoics recommend is an unnattainable ideal, but that much can be learnt for the treatment of mental illness on the journey towards this ideal. Hence, Stoicism's ancient wisdom on the human condition should not be overlooked in our quest for (...)
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