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The Socratism of Epictetus: The influence of Plato’s Gorgias on early and Roman Stoicism2013 •
Epictetus likes to use examples from what is known of Socrates’ life to illustrate points of discussion: his courage in facing his execution, his refusal to obey the thirty tyrants in doing something he held to be wrong, his courage in battle , his physical endurance in harsh climates, his even temper in discussions. He makes use of familiar Socratic expressions, such as ‘’the unexamined life is not worth living’’ from the Apology . Moreover, a study by Armand Jagu has shown that he makes allusions to several of Plato’s dialogues, usually in reference to Socratic principles. The dialogues include the Alcibiades, the Apology, the Crito, the Protogoras, the Gorgias, the Phaedo, the Symposium, the Phaedrus, the Republic, the Theaetetus, the Sophist, the Statesman, the Philebus, the Timaeus, and the Laws. It has been observed that Plato’s Gorgias is a dialogue that Epictetus seems to favour in particular. There are at least two clear paraphrases from that dialogue in the Discourses. Otherwise, the references are not always explicit and are adapted to his Stoic terminology and his own personal style, so that the correspondences are more thematic than textual. The Gorgias is a dialogue that discusses what rhetoric is and through the course of the dialogue, examines notions of pleasure, tyranny, virtue, justice, politics, culminating in extended monologues by Socrates on the nature of the good life, before concluding with a myth about the judgment of the soul. It is considered a major exposition of Socratic ethics and had an influence on the Early as well as the Middle Stoa. In order to get an idea of the influence of the Gorgias on Stoicism and on Epictetus in particular, what follows is a series of passage taken from the Gorgias paired with a corresponding passage from Epictetus’ Discourses. The comments aim to briefly point out the essential notions that Epictetus retains from the Gorgias and how he adapts them to Stoic doctrine and his personal style. Moreover, related notions from early Stoic doctrine will be discussed when appropriate.
Epictetus: Discourses, Fragments, Handbook, newly translated by Robin Hard and commented by Christopher Gill, is the newest English rendering of the famous Stoic. This Oxford World's Classic version is based on the 1925 Oldfather Loeb Greek text and not a revision of any English edition. Overall, Oxford World's Classics' recent English offering of Epictetus' corpus is a tastefully thorough rendition of the Imperial Roman philosopher's contribution to classical culture. This book could appropriately find itself into an undergraduate survey of ancient philosophy, a Roman culture course, or even onto an aspiring graduate student's bookshelf as an introduction to one of the big names of antiquity.
Bryn Mawr Classical Review
Robert F. Dobbin, Epictetus: Discourses. Book 1. Translation and commentary.1999 •
Dobbin’s main contention is that while Adolph Bonhöffer’s two books “continue to be valuable, because his method was mainly sound” (xiv), Bonhöffer went too far in trying to make Epictetus’s thought conform in all respects to that of Zeno and Chrysippus. Epictetus’s teacher Musonius Rufus, Cynicism, and Panaetius’s emphasis on social roles also shaped Epictetus’s philosophy, Dobbin contends, but not as pervasively as Plato and Socrates. Dobbin also sees Epictetus attacking both Skeptics and neo-Aristotelians by appropriating concepts from their philosophies and putting them to use in his own polemics. The commentary is generally excellent. But despite the dust jacket’s claim to the contrary, it frequently assumes knowledge of Greek and Latin (and sometimes French) and would be difficult for the average undergraduate to use. Both novice readers and scholars of Epictetus will welcome this volume. They can hope, perhaps, that eventually commentaries of comparable quality will be written on the other three books of the Discourses.
The publication of a new translation of Epictetus' Encheiridion (Manual or Handbook) with a scholarly introduction represents by itself a real event for people interested in Stoic philosophy. Compiled by the Roman Stoic's student, Arrian, this little book has played an outsized role in the history of Stoicism, up to the present day. It was beloved already in late antiquity, amongst Neoplatonists and the Church fathers (54 [1]). Subsequent Christian authors paid it the highest tribute of all: not simply that of flattery, with the Encheiridion becoming a genre adapted by authors from Augustine to Erasmus, but through some monastics actually reproducing the pagan text, replacing the name of "Socrates" with that of "Saint Paul", and packaging it as a guide to the holy life (55). Epictetus's text's rediscovery in the renaissance saw Latin translations by Niccolo Perotti (1450), Angelo Poliziano (1479), and several later humanists. Epictetus' recommendations of practical philosophical
Epictetus’ Enchiridion opens with “Of things some are in our power, and others are not. In our power are opinion, movement toward a thing, desire, aversion (turning from a thing)…; not in our power are the body, property, reputation, offices” . He distinguishes actions that one can call their own and actions one cannot, respectively. Hadot in The Inner Citadel identifies the actions within one’s power as the disciplines of desire, action, and assent. Though the ideas presented in the disciplines, sometimes called fields of study, are not new ideas to Stoicism, it is Epictetus who formulates them as aforementioned. , In writing Meditations, Marcus Aurelius had an opportunity to reflect and to strengthen his ideology and even discussed ideas from other schools of philosophy, e.g. whether the world operated based on Epicurus’ atomism or the Stoic understanding of the Universe—“Either a stew, an intricate web, and dispersal into atoms: or unity, order, and providence” . Epictetus’ Disciplines can be seen as a tool to assist in one’s personal development in line with Stoicism. The purpose of this paper is to explore and analyze Epictetus’ Three Disciplines, based on the texts Enchiridion and Discourses, and to identify Epictetus’ influence on Marcus Aurelius’ Meditations.
The ancient philosophy of Stoicism found both admirers and critics during the Renaissance. Early humanists such as Petrarca and Salutati admired many aspects of Stoic philosophy, based on their reading of Cicero and Seneca. Seneca attracted much humanist attention and was the subject of biographies and commentaries. However Stoicism also had its critics, from an Epicurean Valla to the Platonic Ficino. The recovery and translation of Greek authors such as Diogenes Laertius and Epictetus expanded knowledge of the Stoa. Whereas early Humanists associated Stoicism with Cicero and Seneca, later generations returned Zeno and Chrysippus to centre stage. Seneca remained important, even after the correspondence with St Paul was dismissed as spurious, and attracted the attention of Erasmus, Calvin, and Lipsius. It was with Lipsius that the fortunes of Stoicism changed dramatically. His De constantia founded what has come to be called Neostoicism, while his two Stoic handbooks published in 1604 brought together for the first time more or less all the surviving evidence for Stoic philosophy. His contemporaries Montaigne and Du Vair presented Stoic ideas in the vernacular and re-emphasized the practical orientation of Stoicism. The early seventeenth century saw a flurry of scholarly studies by Bursius, Scioppius, and Casaubon alongside those of Lipsius. Throughout the period a continual theme was the compatibility of Stoicism with Christianity; by the end of the period they were firmly disconnected, paving the way for eighteenth century presentations of Stoicism as a form of materialism and atheism.
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