Margaret Graver Dartmouth College
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  1.  11
    Epictetus.Margaret Graver - 2009 - Stanford Encyclopedia of Philosophy.
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  2. Stoicism and Emotion.Margaret R. Graver - 2009 - 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 them expresses the (...)
     
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  3.  9
    Letters of Seneca (F.R.) Berno (ed., trans.) L. Anneo Seneca. Lettere a Lucilio, libro VI: Le Lettere 53–57. (Testi e Manuali per L'Insegnamento Universitario del Latino 91.) Pp. 419, ills. Bologna: Pàtron Editore, 2006. Paper, €32. ISBN: 978-88-555-2864-. [REVIEW]Margaret Graver - 2008 - The Classical Review 58 (02):478-.
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  4.  24
    Morals and Villas in Seneca's Letters.Margaret Graver - 2008 - Ancient Philosophy 28 (2):457-460.
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  5. Morals and Villas in Seneca’s Letters. [REVIEW]Margaret Graver - 2008 - Ancient Philosophy 28 (2):457-460.
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  6.  80
    Stoicism & Emotion.Margaret Graver - 2007 - 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 them expresses the (...)
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  7. Stoicism and Emotion.Margaret R. Graver - 2007 - 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 them expresses the (...)
     
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  8.  16
    Seneca.Margaret Graver - 2006 - Ancient Philosophy 26 (1):221-226.
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  9. Not Even Zeus: A Discussion of A. A. Long, Epictetus: A Stoic and Socratic Guide to Life.Margaret Graver - 2003 - In David Sedley (ed.), Oxford Studies in Ancient Philosophy Volume Xxv: Winter 2003. Oxford University Press.
     
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  10.  31
    Emotion and Peace of Mind. [REVIEW]Margaret Graver - 2002 - Ancient Philosophy 22 (1):225-234.
  11. Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation. [REVIEW]Margaret Graver - 2002 - Ancient Philosophy 22 (1):225-234.
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  12.  9
    Managing Mental Pain: Epicurus Vs. Aristippus on the Pre-Rehearsal of Future Ills.Margaret Graver - 2002 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 17 (1):155-184.
  13. Cicero on the Emotions: Tusculan Disputations 3 and 4.Margaret R. Graver (ed.) - 2002 - University of Chicago Press.
    The third and fourth books of Cicero's _Tusculan Disputations_ deal with the nature and management of human emotion: first grief, then the emotions in general. In lively and accessible style, Cicero presents the insights of Greek philosophers on the subject, reporting the views of Epicureans and Peripatetics and giving a detailed account of the Stoic position, which he himself favors for its close reasoning and moral earnestness. Both the specialist and the general reader will be fascinated by the Stoics' analysis (...)
     
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  14.  1
    Commentary on Inwood.Margaret Graver - 1999 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):44-56.
  15. Philo of Alexandria and the Origins of the Stoic ΠρoπαΕιαι.Margaret Graver - 1999 - Phronesis 44 (4):300-325.
    The concept of πρoπαθ∊ιαι or "pre-emotions" is known not only to the Roman Stoics and Christian exegetes but also to Philo of Alexandria. Philo also supplies the term πρoπαθ∊ια at _QGen_ 1.79. As Philo cannot have derived what he knows from Seneca, nor from Cicero, who also mentions the point, he must have found it in older Stoic writings. The πρoπαθ∊ια concept, rich in implications for the voluntariness and phenomenology of the passions proper, is thus confirmed for the Hellenistic period. (...)
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  16.  5
    Philo of Alexandria and the Origins of the Stoic Προπάθειαι.Margaret Graver - 1999 - Phronesis 44 (4):300 - 325.
    The concept of προπάθειαι or "pre-emotions" is known not only to the Roman Stoics and Christian exegetes but also to Philo of Alexandria. Philo also supplies the term προπάθεια at "QGen" 1.79. As Philo cannot have derived what he knows from Seneca (despite his visit to Rome in 39), nor from Cicero, who also mentions the point, he must have found it in older Stoic writings. The προπάθεια concept, rich in implications for the voluntariness and phenomenology of the passions proper, (...)
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  17.  10
    The Manhandling of Maecenas: Senecan Abstractions of Masculinity.Margaret Graver - 1998 - American Journal of Philology 119 (4):607-632.
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  18. Dog-Helen and Homeric Insult.Margaret Graver - 1995 - Classical Antiquity 14 (1):41-61.
    Helen's self-disparagement is an anomaly in epic diction, and this is especially true of those instances where she refers to herself as "dog" and "dog-face." This essay attempts to show that Helen's dog-language, in that it remains in conflict with other features of her characterization, has some generic significance for epic, helping to establish the superiority of epic performance over competing performance types which treated her differently. The metaphoric use of χύων and its derivatives has not been well understood: the (...)
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  19.  9
    The Eye of the Beholder: Perceptual Relativity in Lucretius.Margaret Graver - 1990 - Apeiron 23 (4):91-116.
    Examines Lucretius ' solution to the problem of perceptual relativity that was posed by ancient skeptics as a challenge to the possibility of knowledge based on the senses. The solution, having to do with differences among individuals in the ' pores ' through which effluences enter the body, is fundamental to Lucretius ' Epicurean epistemology. There are interesting problems, however, with some of the cases, and it is also interesting to note the disturbing element of violence in Lucretius ' description (...)
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