Plato and the Stoics by Alex G. Long (Editor)

By Alex G. Long (Editor)

Plato used to be vital either to the genesis of Stoic thought and to next debates in the Stoa. those essays offer new and unique explorations of the advanced courting among Plato and the Greek and Roman Stoic traditions, and jointly they express the directness and independence with which Stoics tested Plato's writing. What have been the philosophical incentives to consulting after which returning to Plato's dialogues? To what volume did Plato, instead of Xenophon or Antisthenes, keep watch over Stoic reconstructions of Socrates' ethics? What explains the actual concentration of Stoic polemic opposed to Plato, and the way robust is the proof for a later reconciliation among Plato and Stoicism? This ebook can be very important for all students and complex scholars attracted to the connection among a massive thinker and essentially the most very important philosophical events.

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E. Chrysippus]’ (Tieleman 2003: 235). 28 malcolm s chofi eld that fall within the scope of the virtue in question. 34 But it is not virtue in the full sense (as he held), nor is it the physical dimension of phronêsis itself (as it seemed he may well have wanted to say). Rather, it is a physical power of the soul resulting from and associated with something distinct from it: perfect virtue. 36 Or it might be that renewed interest in early Stoicism in the second century bc led either Apollodorus or Hecaton to fit Cleanthes’ preoccupation with strength of soul as virtue into the Chrysippean ethical scheme, naturally on Chrysippus’ terms.

L. 127), as he is said to have put it). Cardinal virtues: a contested Socratic inheritance 23 standard Stoic quartet of cardinal virtues. But it seems unreasonable to doubt that here, as in so many areas of what came to be classic Stoic doctrine, it was Chrysippus who established the mould. Given that hypothesis, we can say that he, like Cleanthes, plainly signs up to the co-ordinate species assumption; and that likewise he too opts in effect for two forms of primacy that he may have thought Zeno in danger of confusing: the primacy of the essence of virtue itself, which he in this context takes to be epistêmê (knowledge), and the primacy of phronêsis, which on his account is first among the co-ordinate species of virtue.

Cardinal virtues: a contested Socratic inheritance 21 philosophers might have called enargês, ‘transparently clear’). For without enkrateia so understood, as unshakeable ‘foundation of virtue’, there is going to be no sustainability in the exercise of any of the other cardinal virtues in their own proper spheres (compare again Socrates’ line of argument in Xen. Mem. 5), for there will be no firmness in cognitive grip on what we should or should not do. My suggestion is that Cleanthes would at the same time have construed such persistent grip as a form of wisdom, as well as a form of strength.

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