By Timothy David Hill
Read Online or Download Ambitiosa Mors: Suicide and the Self in Roman Thought and Literature (Studies in Classics) PDF
Similar greek & roman books
The Ismailis, between whom are the fans of the Aga Khan, rose to prominence through the fourth Islamic/tenth Christian century. They built a remarkably winning highbrow programme to maintain and aid their political actions, selling calls for of Islamic doctrine including the then newly imported sciences from in a foreign country.
The unique CliffsNotes examine publications supply professional remark on significant subject matters, plots, characters, literary units, and old heritage. humans haven't replaced considerably within the decades considering the fact that Aristotle first lectured on ethics on the Lyceum in Athens. The human varieties and difficulties coated in CliffsNotes on Aristotle’s Ethics are everyday to each person.
Binding and pages intact. a few penciled writing and underlining on approximately five pages.
- A stranger's knowledge : statesmanship, philosophy, & law in Plato's Statesman
- Gorgias (Clarendon Plato Series)
- The philosophers of Greece
Extra info for Ambitiosa Mors: Suicide and the Self in Roman Thought and Literature (Studies in Classics)
Fm Page 28 Monday, June 21, 2004 3:30 PM 28 Suicide and Self in Roman Thought and Literature thus confined to instances where Greek antecedents are either explicitly invoked by our Latin sources, or explication of a Latin text is impossible without reference to a Greek predecessor. There is in addition a certain theoretical justification for keeping discussion of Rome’s Greek heritage to a minimum. In many instances where we are in a position to compare Greek texts with Roman reworkings of these—as we find, for example, with Cicero’s adaptations of passages from Plato’s Phaedo—it is immediately clear that the Latin author has considerably elaborated upon and altered the content and import of his source.
1 More positively, the nature of Cicero’s philosophical project renders his writings uniquely valuable to the central inquiry of this study. In his philosophical works Cicero does much more than transpose an array of Hellenistic texts into Latin. At the opening of the De Finibus Bonorum et Malorum (“On the Goals of Good and Evil Action”), his earliest extended work on the Hellenistic schools, Cicero declares that he intends to act not merely as a translator, but that he will relate ea quae dicta sunt ab iis [sc.
The topic arises instead in the course of Cato’s discussion of the Stoic theory of oikeio–sis, a nd is simply intended to illustrate this. Cato’s statements regarding self-killing, then, cannot be understood without reference to this theory, and in particular to the understanding of the self it embodies and implies. The Stoic theory of oikeio–sis, as described by Cato and our other Stoic sources, is essentially a developmental account of the procedure by which humans mature from children, concerned primarily with the satiation of their own desires, into adults, who have the potential to take ethical action as the highest goal of their endeavors.