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  1. 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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  2. 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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  3. Review of Rene Brouwer, The Stoic Sage, Cambridge, 2014. [REVIEW]Vanessa de Harven - forthcoming - Classical World: A Quarterly Journal on Antiquity 100 (2).
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  4. Psychological Disease and Action-Guiding Impressions in Early Stoicism.Simon Shogry - forthcoming - British Journal for the History of Philosophy:1-22.
    The early Stoics diagnose vicious agents with various psychological diseases, e.g. love of money and love of wine. Such diseases are characterised as false evaluative opinions that lead the agent to form emotional impulses for certain objects, e.g. money and wine. Scholars have therefore analysed psychological diseases simply as dispositions for assent. This interpretation is incomplete, I argue, and should be augmented with the claim that psychological disease also affects what kind of action-guiding impressions are created prior to giving assent. (...)
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  5. Epictetus on Beastly Vices and Animal Virtues.William Stephens - April 2014 - In Dane R. Gordon & David B. Suits (eds.), Epictetus: His Continuing Influence and Contemporary Relevance. Rochester, NY, USA: Rochester Institute of Technology Press. pp. 207–239.
    It is curious that the imperial Stoics, following a precedent of Diogenes the Cynic, employ so many wide-ranging examples of animal behavior. For example, what are we to make of the rigid dichotomy Seneca and Epictetus draw between rational and nonrational beings in relation to the diverse comparisons they make between human virtues and vices on the one hand and animal excellences and "bestial'behaviors on the other? Why are the most potent, diverse, and philosophically significant animal exempla found in Seneca (...)
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  6. Minimum Circumstances Necessary for Virtue and Happiness.Benjamin Hole - 2020 - Revista Portuguesa de Filosofia 76 (1):237-260.
    What are the worst conditions under which someone can be virtuous and happy? In this paper, I argue that a minimum threshold of favorable circumstances is necessary for moral virtue and human flourishing or happiness. Stoic and Aristotelian traditions make different and important claims about the role of external circumstances in our moral lives. Retrieving the ancient dispute benefits contemporary ethics. For one, the relevance of external circumstances is an important question for the development of present-day virtue ethics. For another, (...)
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  7. Stoic Cosmopolitanism and Environmental Ethics.Simon Shogry - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. pp. 397-409.
    This essay considers how ancient Stoic cosmopolitanism – roughly, the claim all human beings are members of the same “cosmopolis”, or universal city, and so are entitled to moral concern in virtue of possessing reason – informs Stoic thinking about how we ought to treat non-human entities in the environment. First, I will present the Stoic justification for the thesis that there are only rational members of the cosmopolis – and so that moral concern does not extend to any non-human (...)
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  8. Akrasia in Epictetus: A Comparison with Aristotle.Michael Tremblay - 2020 - Apeiron 53 (4):397-417.
    This paper argues that Epictetus’ ethics involves three features which are also present in Aristotle’s discussion of akrasia in the Nicomachean Ethics: 1) A major problem for agents is when they fail to render a universal premise effective at motivating a particular action in accordance with that premise. 2) There are two reasons this occurs: Precipitancy and Weakness. 3) Precipitancy and Weakness can be prevented by gaining a fuller understanding of our beliefs and commitments. This comparison should make clear that (...)
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  9. The Stoics on the Education of Desire.Daniel Vazquez - 2020 - In Magdalena Bosch (ed.), Desire and Human Flourishing. pp. 213-228.
    The ancient Stoics proposed one of the most sophisticated and influential ethical frameworks in the history of philosophy. Its impact on theory and practice lasted for centuries during the Hellenistic and Roman periods. Today, their arguments and theories still inform many contemporary ethical debates. Moreover, some of the framework’s main tenets have been used as a theoretical foundation for cognitive–behavioural therapy (CBT), a widely used psychosocial intervention for improving mental health. Much of its lasting impact is the result of the (...)
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  10. Ética E Atitude Filosófica Em Epicteto.Diogo da Luz - 2019 - Prometeus: Filosofia em Revista 11 (29).
    O objetivo deste artigo é demonstrar como a ética proferida por Epicteto se relaciona com uma postura filosófica, mais precisamente com uma atitude filosófica. Essa atitude não é especificamente uma exigência prévia para pensar a ética filosoficamente, pois não se trata de tê-la para então começar a filosofar, mas trata-se da manifestação de autenticidade daquele que se diz filósofo, porque evidencia a real assimilação das opiniões e teorias que defende. Para Epicteto, o progresso do filósofo necessariamente está unido ao progresso (...)
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  11. Robotic Nudges for Moral Improvement Through Stoic Practice.Michał Klincewicz - 2019 - Techné: Research in Philosophy and Technology 23 (3):425-455.
    This paper offers a theoretical framework that can be used to derive viable engineering strategies for the design and development of robots that can nudge people towards moral improvement. The framework relies on research in developmental psychology and insights from Stoic ethics. Stoicism recommends contemplative practices that over time help one develop dispositions to behave in ways that improve the functioning of mechanisms that are constitutive of moral cognition. Robots can nudge individuals towards these practices and can therefore help develop (...)
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  12. Crisippo e l’ἐπελευστικὴ κίνησις: una tappa della polemica anti–accademica?Manuel Mazzetti - 2019 - Elenchos: Rivista di Studi Sul Pensiero Antico 40 (2):383-400.
    The purpose of this paper is to identify the upholders of the thesis reported by Plutarch, De Stoicorum repugnantiis 23, aimed to reject Stoic determinism. A brief introduction will be devoted to the relationship between this text and the more general context of the Stoic philosophy. Then, I will take into account the objection against Stoic determinism raised by some anonymous philosophers: according to it, causal determinism would be inconsistent with the choice among indistinguishables. Chrysippus replied that if that choice (...)
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  13. Digestion and Moral Progress in Epictetus.Michael Tremblay - 2019 - Journal of Ancient Philosophy 13 (1):100-119.
    The Stoic Epictetus famously criticizeshis students for studying Stoicism as ‘mere theory’ and encouraged them to add training to their educational program. This is made all the more interesting by the fact that Epictetus, as a Stoic, was committed to notion that wisdom is sufficient to be virtuous, so theory should be all that’s required to achieve virtue. How are we then to make sense of Epictetus criticism of an overreliance on theory, and his insistence on adding training? This paper (...)
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  14. Protestant Virtue and Stoic Ethics by Elizabeth Agnew Cochran , X + 216 Pp.David VanDrunen - 2019 - Modern Theology 35 (3):579-581.
  15. More or Less Within My Power: Nature, Virtue, and the Modern Stoic.Christian Coseru - 2018 - Reason Papers 40 (2):8-18.
    Can the Stoic conception of what is within our power be adapted to fit our scientifically informed view of nature in general and of human nature in particular? This paper argues that it can, but not without a revision of the Stoic’s classical dichotomy of power principle, namely that some things are up to us, while others are beyond our control. Given the extent to which the Stoic way of life flows from a certain conception of what is real, a (...)
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  16. Exercícios Filosóficos em Epicteto.Diogo Luz - 2018 - Intuitio 11 (2):17-33.
    O presente artigo trata do pensamento de Epicteto pelo viés do exercício (áskēsis), ou seja, por meio de práticas que conduzem ao aperfeiçoamento de quem elege para si o ofício de filósofo. Para tal, inicialmente esclarecemos o que significam os exercícios na filosofia antiga, tendo como subsídio as teses de Pierre Hadot. Logo depois, exploramos seis exercícios que consideramos centrais para o filósofo de Nicópolis, contextualizando com os ensinamentos que estão envolvidos e descrevendo as principais características de seu método. Por (...)
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  17. O Hábito como Exercício Filosófico em Epicteto.Diogo Luz - 2018 - Prometeus: Filosofia em Revista 11 (27):81-96.
    O hábito para os estoicos deve ser entendido de modo diferente da maneira descrita por Platão ou Aristóteles. Dado que, para estes, a formação do caráter é considerada a partir de uma psicologia que aborda a alma por meio de partes distintas, tal interpretação os levou a descrever o hábito como um elemento fundamental para a educação da parte irracional da alma, enquanto a parte racional é educada por meio da razão. Para os estoicos, no entanto, o hábito se faz (...)
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  18. Detachment in Buddhist Ethics: Apatheia, Ataraxia, and Equanimity.Emily McRae - 2018 - In Ethics Without Self, Dharma Without Atman.
    Both Stoic and Buddhist ethics are deeply concerned with the ethical dangers of attachments. Three dangers stand out: (1) the destructive consequences of overwhelming emotionality, brought on by attachment, both for oneself and others, (2) the dangers to one's agency posed by strongly held, but ultimately unstable, attachments, and (3) the threat to virtuous emotional engagement with others caused by one's own attachment to them. The first two kinds of moral dangers have informed Stoic models of detachment (see Wong (2006). (...)
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  19. The Stoics.John Sellars - 2018 - In Tom Angier (ed.), The History of Evil in Antiquity: 2000 BCE to 450 CE. Routledge. pp. 175-186.
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  20. Amicitia and Eros: Seneca’s Adaptation of a Stoic Concept of Friendship for Roman Men in Progress.Jula Wildberger - 2018 - In Gernot Michael Müller & Fosca Mariani Zini (eds.), Philosophie in Rom – Römische Philosophie?: Kultur-, literar-, und philosophiegeschichtliche Perspektiven. Berlin; Boston: De Gruyter. pp. 387-425.
    Analyzes Seneca's conception of friendship as an innovative adaptation of Stoic eros to accommodate Roman social norms of equality and reciprocity and to define a form of non-defective friendship for fools who are making progess. -/- Also provides a new answer to the conundrum of "will" in Seneca by connecting it to the impulse types epibole ("effort," also the impulse type of eros) and prothesis attested in Greek Stoic sources, and shows the connection between progessor friendship as an effort to (...)
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  21. Antinomien des alternden Selbst.Jula Wildberger - 2017 - In Angelika C. Messner & Andreas Bihrer (eds.), Alter und Selbstbeschränkung: Beiträge aus der Historischen Anthropologie. Wien; Köln; Weimar: Böhlau. pp. 187-200.
    Perspectives on old age are characterized by an antinomy of veneration and contempt. This paper explores how this antinomy is spelled in philosophical discourses and how it intersects with the antithesis of fool and sage. According to a Platonist or Antiochean account of ontogenesis, an individual’s development is conceived as an approximate instantiation of an ideal form of “man,” which tends to divide old people into successes and failures. In contrast to this, the Stoic theory of oikeiōsis envisages a continuous (...)
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  22. Cicero’s De Finibus.Julia Annas & Gábor Betegh (eds.) - 2016 - Cambridge: Cambridge University Press.
    Cicero is increasingly recognised as a highly intelligent contributor to the ongoing ethical debates between Epicureans, Stoics and other schools. In this work on the fundamentals of ethics his learning as a scholar, his skill as a lawyer and his own passion for the truth result in a work which dazzles us in its presentation of the debates and at the same time exhibits the detachment of the ancient sceptic. Many kinds of reader will find themselves engaged with Cicero as (...)
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  23. Freedom From Responsibility: Agent-Neutral Consequentialism and the Bodhisattva Ideal.Christian Coseru - 2016 - In Rick Repetti (ed.), Buddhist Perspectives on Free Will. New York: Routledge. pp. 92-105.
    This paper argues that influential Mahāyāna ethicists, such as Śāntideva, who allow for moral rules to be proscribed under the expediency of a compassionate aim, seriously compromise the very notion of moral responsibility. The central thesis is that moral responsibility is intelligible only in relation to conceptions of freedom and human dignity that reflect a participation in, and sharing of, interpersonal relationships. The central thesis of the paper is that revisionary strategies, which seek to explain agency in event-causal terms, set (...)
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  24. Exchange: Epicurean and Stoic Philosophy.David Konstan & Catherine Wilson - 2016 - The Philosophers' Magazine 74:97-103.
  25. Self-Love in Adam Smith and the Stoic Oikeiosis.María Elton - 2015 - Polis 32 (1):191-212.
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  26. Star Trek’s Stoics: The Vulcans.Steven Umbrello - 2015 - Philosophy Now 106:29.
    In 1966 Gene Roddenberry, then a relatively unknown TV writer, created what was to become a cultural sensation. From cell phones and tablets, to MRI machines and medical jet injectors, Star Trek has undoubtedly anticipated much of the technology that we take for granted today. Moreover, the disagreements, fights and jokes between Captain Kirk (William Shatner), Dr Leonard ‘Bones’ McCoy (DeForest Kelley) and Mr Spock (Leonard Nimoy) were expertly crafted for dramatic impact. But I’m not writing this to confess to (...)
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  27. Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus.John M. Cooper - 2012 - Princeton University Press.
    In "Pursuits of Wisdom," John Cooper brings this crucial question back to life. This marvelous book will shape the way we think about and engage with ancient philosophical traditions.
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  28. The Logical Structure of Stoic Ethics.Jarek Gryz - 2012 - Apeiron 45 (3):221-237.
    This paper is an attempt to reject the classical interpretation of Stoic ethics as virtue ethics. The typical assumptions of this interpretation, that virtue is the supreme good and that happiness can be reduced to virtue, are questioned. We first lay out the conceptual framework of Stoic philosophy and present an outline of their reduction of happiness to virtue. The main part of the paper provides an argument for reinterpretation of virtue as rationality. In the last part of the paper (...)
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  29. The Stoic Concept of Proneness to Emotion and Vice.Graziano Ranocchia - 2012 - Archiv für Geschichte der Philosophie 94 (1):74-92.
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  30. Copia-e-incolla e la struttura del ‘Compendio di etica stoica’ attribuito ad Ario Didimo.Jula Wildberger - 2012 - In Giuseppina Magnaldi & Edoardo Bona (eds.), Vestigia Notitiai: Miscellanea in onore di Michelangelo Giusta. Alessandria: Edizioni dell'Orso. pp. 2012.
    This paper is a first publication on my ongoing research on the sources of the extant doxographies on Stoic ethics. It argues that there are identifiable traces of a copy-and-paste strategy in the “Outline of Stoic Ethics” generally attributed to Arius Didymus and transmitted in Johannes Stobaeus’ Anthology. The author of the Outline took extant doxographic texts and supplemented it by inserting additional material. The editing process also resulted in transpositions, omissions, and rewriting to connect the original material with the (...)
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  31. Stoic Humanism.Maximilian Forschner - 2011 - In Claus Dierksmeier (ed.), Humanistic Ethics in the Age of Globality. Palgrave-Macmillan. pp. 49.
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  32. Can a Stoic Love?William O. Stephens - 2011 - In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
  33. A Guide to the Good Life: The Ancient Art of Stoic Joy. [REVIEW]Peter J. Vernezze - 2011 - Ancient Philosophy 31 (2):450-452.
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  34. Die Erfindung kosmopolitaner Politik durch die Stoiker.Eric Brown - 2010 - In Matthias Lutz-Bachmann, Andreas Niederberger & Philipp Schink (eds.), Kosmopolitanismus: Zur Geschichte und Zukunft eines umstrittenen Ideals. Weilerswist, Germany: Velbrück Wissenschaft. 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 preprint uploaded here is the final English draft on which the German translation was based.).
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  35. 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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  36. 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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  37. 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-.
  38. 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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  39. 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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  40. Stoic Ethics.Rory Goggins - 2009 - Ancient Philosophy 29 (2):468-471.
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  41. A Guide to the Good Life: The Ancient Art of Stoic Joy.William Braxton Irvine - 2009 - Oxford University Press.
    Irvine looks at various Stoic techniques for attaining tranquility and shows how to put these techniques to work in our own life.
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  42. Stoicism and Emotion.David Konstan - 2009 - Ancient Philosophy 29 (2):472-477.
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  43. Did the Stoics Value Emotion and Feeling? [REVIEW]Richard Sorabji - 2009 - Philosophical Quarterly 59 (234):150-162.
  44. 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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  45. 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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  46. The Stoic Life: Emotions, Duties, and Fate.Richard Bett - 2008 - Philosophy and Phenomenological Research 76 (2):504–506.
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  47. 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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  48. 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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  49. Free Will and the Freedom of the Sage in Leibniz and the Stoics.David Forman - 2008 - History of Philosophy Quarterly 25 (3):203-219.
  50. The happy death of the Stoic. Wisdom and finitude in Stoic philosophy.Andree Hahmann - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):87-106.
    This paper attempts to furnish a Stoic reply to an accusation addressing the Stoics' ideal of the wise man according to which it is impossible to realize their ideal and therefore their whole system has to face a paradox: How is wisdom possible when all people are fools and it is impossible for them to become good? In addition to this question there is another important problem connected with the ideal of wisdom. The Stoic philosophers deny transcendental ideas. Instead they (...)
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