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Toussaint Louverture, himself a former slave who challenged an emperor by leading the Haitian revolution, read and was deeply influenced by the works of Epictetus.

, they refer to the irrational, unhealthy and excessive desires and emotions. Anger would be a good example. What is important to remember, and this is the crucial bit, they seek to replace them with eupatheiai

Emotions like anxiety and fear have their roots in uncertainty and rarely in experience. Anyone who has made a big bet on themselves knows how much energy both states can consume.

However, Stoic ethics actually attempts to strike a balance between the asceticism of the Cynics and the somewhat elitist views of the Peripatetics. It does so through the introduction of the wholly (controversial) Stoic concept of preferred and dispreferred “indifferents” briefly mentioned at the beginning.

Arguably the most important modern philosopher to be influenced by Stoicism is Spinoza, who was in fact accused by Leibniz to be a leader of the “sect” of the new Stoics, together with Descartes (Long 2003). There are indeed a number of striking similarities between the Stoic conception of the world and Spinoza’s. In both cases we have an all-pervasive God that is identified with Nature and with universal cause and effect. While it is true that the Stoic understanding of the cosmos was essentially dualistic—in contrast with Spinoza’s monism—the Stoic “active” and “passive” principles were nonetheless completely entwined, ultimately yielding an essentially unitary reality. Long points out, however, that a major difference was Spinoza’s concept of God’s infinite attributes and extension, in marked contrast to the finite (if eternal) God of the Stoics: “the upshot of both systems is a broadly similar conception of reality—monistic in its treatment of God as the ultimate cause of everything, dualistic in its two aspects of thought and extension, hierarchical in the different levels or modes of God’s attributes in particular beings, strictly determinist and physically active through and through.

Stoic Ethics was not just another theoretical subject, but an eminently practical one. Indeed, especially for the later Stoics, ethics—understood as the study of how to live one’s life—was the

At the same time, I believe it is crucial to question the tools we use to put that practice into play, which is why critical thinking is very important in the practice of philosophy.

It is also important to appreciate different “styles” of being Stoic among the major Roman figures. As Gill (2003) points out, Epictetus was rather strict, arching back to the Cynic model of quasi-asceticism (see, for instance, his “On Cynicism” in Discourses III.22). Musonius was a sometimes odd combination of “conservative” and “progressive” Stoic, advocating the importance of marriage and family, but also stating very clearly that women are just as capable of practicing virtue and philosophizing as men are, and moreover that it is hypocritical of men to consider their extramarital sexual activities differently from those of women!

There is no good or bad to the practicing Stoic. There is only perception. You control perception. You can choose to extrapolate past your filosofia estóica first impression (‘X happened.

O estoicismo propõe que os indivíduos vivam por entendimento usando a lei racional da natureza e aconselha a indiferença.

Estas bien con lo q dices, porque ninguna do las dos filosofías hay fundamento alguno, si no en Cristo Jesus

For as the material of the carpenter is wood, and that of statuary bronze, so the subject-matter of the art of living is each person's own life. ”

as a goal, achieved most of all through the avoidance of pain, which meant especially to withdraw from social and political life. It was good, for Epicurus, to cultivate your close friendships, but attempting to play a full role in the polis

 is one of two books he travels with and has read it more than one hundred times over the course of his life.

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