Episodit
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Seneca explains that there are many ways to help improve the human cosmopolis: one can be a candidate for public office, a defense lawyer, or a teacher. Zeno, Cleanthes, and Chrysippus encouraged involvement in politics, but where themselves teachers.
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How long are we to go on doing the same thing?
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Puuttuva jakso?
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Hence men undertake aimless wanderings and travel along distant shores, trying to soothe that fickleness of disposition which always is dissatisfied with the present. As Lucretius says: “Thus every mortal from himself does flee.”
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What you desire, to be undisturbed, is a great thing, nay, the greatest thing of all, and one which raises a man almost to the level of a god.
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I will obey the maxims of our school and plunge into public life, not because the purple robe attracts me, but in order that I may be able to be of use to my friends, my relatives, to all my countrymen, and indeed to all mankind.
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Seneca explains that he prefers simple cloths and easily prepared food, not the kind that "goes out of the body by the same path by which it came in."
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Cicero introduces Chrysippus' example of a rolling cylinder as an analogy for the inner workings of the human will. This results in a defense of compatibilism about free will based on distinguishing internal from external causes.
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Cicero explains that the Greco-Romans were divided on free will along three possible positions, which turn out to be the very same that still characterize the modern debate on the subject.
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Cicero presents Carneades' response to Chrysippus' argument about free will and determinism. Though interesting, this time it is the Skeptics who got it wrong and the Stoics who are on target.
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Cicero explains Chrysippus' theory of co-causality, which plays a crucial role in his rejection of the so-called lazy argument concerning free will.
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Cicero summarizes the so-called lazy argument about the nature of faith, explaining why it doesn't make any sense. Fate, according to the Stoics, just is the universal web of causes and effects.
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No external cause need be sought to explain the voluntary movements of the mind; for voluntary motion possesses the intrinsic property of being in our power and of obeying us, and its obedience is not uncaused, for its nature is itself the cause of this.
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Cicero nails the Epicureans for their ad hoc theory of the so-called swerve, a sudden lateral movement of atoms meant to preserve the notion of free will in an otherwise mechanistic universe.
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Is the fact that Carneades went to the Academy on a given day the result of necessary causes determined from the beginning of time, or of local causes that could have been otherwise?
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For it does not follow that if differences in people’s propensities are due to natural and antecedent causes, therefore our wills and desires are also due to natural and antecedent causes; for if that were the case, we should have no freedom of the will at all.
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Because it relates to character, called in Greek ethos, we usually term that part of philosophy ‘the study of character.’ But the suitable course is to add to the Latin language by giving this subject the name of ‘moral science.’
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It is no proof of a great mind to give and to throw away one’s bounty; the true test of a great mind is to throw away one’s bounty and still to give.
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Consider within yourself, whether you have always shown gratitude to those to whom you owe it, whether no one’s kindness has ever been wasted upon you, whether you constantly bear in mind all the benefits which you have received.
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Seneca tells the story of when Socrates asked his friends for money to buy a cloak, and reminds us of our duty to bestow benefits on our friends before they even ask.
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Wretched is he who can take pleasure in the size of the audit book of his estate, in great tracts of land cultivated by slaves in chains, in huge flocks and herds which require provinces and kingdoms for their pasture ground.
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