Introduction John Sellars Part 1: Antiquity and the Middle Ages 1. Stoicism in Rome Gretchen Reydams-Schils 2. Stoicism in Early Christianity Troels Engberg-Pedersen 3. Plotinus and the Platonic Response to Stoicism Lloyd Gerson 4. Augustine's Debt to Stoicism in the Confessions Sarah Byers 5. Boethius and Stoicism Matthew Walz 6. Stoic Themes in Peter Abelard and John of Salisbury Kevin Guilfoy 7. Stoic Influences in the Later Middle Ages Mary Beth Ingham Part 2: Renaissance and Reformation 8. The Recovery of Stoicism in the Renaissance Ada Palmer 9. Stoicism in the Philosophy of the Italian Renaissance Jill Kraye 10. Erasmus, Calvin, and the Faces of Stoicism in Renaissance and Reformation Thought Barbara Pitkin 11. Justus Lipsius and Neostoicism Jacqueline Lagree 12. Shakespeare and Early Modern English Literature Andrew Shifflett Part 3: Early Modern Europe 13. Medicine of the Mind in Early Modern Philosophy Guido Giglioni 14. Stoic Themes in Early Modern French Thought Michael Moriarty 15. Spinoza and Stoicism Jon Miller 16. Leibniz and the Stoics: Fate, Freedom, and Providence David Forman 17. The Epicurean Stoicism of the French Enlightenment Edward Andrew 18. Stoicism and the Scottish Enlightenment Christian Maurer 19. Kant and Stoic Ethics Jose Torralba and Daniel Doyle Part 4: The Modern World 20. Stoicism in Nineteenth Century German Philosophy Michael Ure 21. Stoicism and Romantic Literature Simon Swift 22. Stoicism in Victorian Culture Heather Ellis 23. Stoicism in America Kenneth Sacks 24. Stoic Themes in Contemporary Anglo-American Ethics Christopher Gill 25. Stoicism and Twentieth Century French Philosophy Thomas Benatouil 26. The Stoic Influence on Modern Psychotherapy Donald Robertson. Index

The Routledge Handbook of the Stoic Tradition

Why is there no post-Westphalian world polity today, despite the globalism of recent decades? Is the construction of a world polity an impossible utopia? If it is possible, under what conditions, by what processes, and in what necessary social form? Available visions of a world polity form a debate and world polity formation theories offer limited explanations. In response, this study argues the emergence of a world polity is possible, but is an unlikely and fragile outcome in a late modern context. Two contributions are made to support this argument. First, a new world polity formation theory is developed that explains how systems of polities become single polities. A second contribution advances an account of the historically specific transcivilizational and planetary social form a world polity must necessarily attain if it were to be practically constructed in a late modern context

Searching for a world polity : the world after international anarchy question

Publisher Summary This examines the philosophical roots of psychological theories on wisdom, and discusses recent developments in theorizing on wisdom. Attention is paid to the development and age-related differences, culture, and the stimulation of wisdom. The Berlin wisdom paradigm has consolidated its prominent place in wisdom research and theorizing. The balance theory of wisdom is elaborated in which wisdom is placed in a broader framework of intelligence, an educational program based on this theory is on its way, but the theory still lacks empirical support. With respect to the concept itself, some extensions have taken place. The concept now has an explicit moral loading. There might be a danger in introducing elements such as value and virtue in the description of wisdom, which are hard to assess. Moreover, the wise person may become a politically correct new saint. The balance theory defines wisdom as high level practical intelligence, and recent investigations in research of the Berlin wisdom paradigm focus on the relationship between selective optimization with compensation and wisdom.

Wisdom and Aging.

Ancient philosophers employed the topos of ideal kingship as a way to think about monarchy and the superior person who could ascend to this office. Following those modern scholars who have used topoi from Hellenistic and Graeco-Roman moral philosophy to study the apostle Paul’s writings as part of the intellectual milieu of the first century, I compare the Hellenistic topos of ideal kingship with Pauline Christology. This comparison is achieved by examining the origins of the ideal kingship topos in fourth-century texts by Isocrates (To Nicocles) and Xenophon (Cyropaedia). These two classical writers emphasize the superiority of the king and the virtues that establish this superiority. The king’s care for his subjects forms the core of this construction of ideal kingship. With the exception of three Neopythagorean tracts entitled On Kingship, no kingship treatises produced by the Hellenistic philosophical schools have survived. Nevertheless, by studying how Cynic, Stoic, and Epicurean thinkers deal with kingship in other contexts, I am able to postulate the silhouette of the ideal king as he might have been conceived of in each of these schools. The portrait that emerges from the Neopythagorean writings contributes further to the Hellenistic topos of ideal kingship. Selected texts from the Greek translation of the Hebrew Bible are also studied in order to determine what Paul might have learned about ideal kingship from them. Next, three Hellenistic Jewish texts (the Letter of Aristeas, Philo’s Life of Moses, and Wisdom of Solomon) are discussed in order to demonstrate the fusion between Jewish and Greek constructions of ideal kingship. Finally, the undisputed Pauline letters are examined alongside the various configurations of ideal kingship found in the preceding chapters. I conclude that Paul has drawn on both Hellenistic and Jewish traditions in order to write about Jesus the Messiah to nascent groups of Graeco-Roman believers. iii Stellenbosch University https://scholar.sun.ac.za

Is Jesus king? A critical examination of Paul's thought in the context of the Hellenistic kingship topos

1. Seneca: an introduction Shadi Bartsch and Alessandro Schiesaro Part I. The Senecan Corpus: 2. Seneca multiplex: the phases (and phrases) of Seneca's life and works Susanna Braund 3. Senecan tragedy Christopher Trinacty 4. Absent presence in Seneca's Epistles: philosophy and friendship Catharine Edwards 5. The dialogue in Seneca's Dialogues (and other moral essays) Matthew Roller 6. Seneca on monarchy and the political life: De Clementia, De Tranquillitate Animi, De Otio Malcolm Schofield 7. Seneca's scientific works Francesca Romana Berno 8. Seneca's Apocolocyntosis: censors in the afterworld Kirk Freudenburg Part II. Texts and Contexts: 9. Seneca and Augustan culture James Ker 10. Seneca and Neronian Rome: in the mirror of time Victoria Rimell 11. Style and form in Seneca's writings Gareth Williams 12. Seneca's images and metaphors Mireille Armisen-Marchetti 13. Theater and theatricality in Seneca's world Cedric A. J. Littlewood 14. Seneca's emotions David Konstan Part III. Senecan Tensions: 15. Senecan selves Shadi Bartsch 16. Seneca's shame David Wray 17. Theory and practice in Seneca's life and writings Carey Seal 18. Seneca's originality Elizabeth Asmis 19. Seneca and Epicurus: the allure of the other Alessandro Schiesaro Part IV. The Senecan Tradition: 20. Seneca and the ancient world Aldo Setaioli 21. Seneca and Christian tradition Chiara Torre 22. Seneca redivivus: Seneca in the medieval and Renaissance world Roland Mayer 23. Senecan political thought from the Middle Ages to early modernity Peter Stacey 24. Seneca and the Moderns Francesco Citti.

The Cambridge companion to Seneca

Vogt, Katja M .  Law, Reason, and the Cosmic City.  Oxford: Oxford University Press, 2008.

Law, Reason, and the Cosmic City

Introduction 1. What is Ignorance? Plato on Presumed Knowledge, Wishful Thinking, and Not Understanding Your Own Thoughts 2. Belief and Investigation in Plato's Republic 3. Belief and Truth in Plato's Theaetetus 4. The Nature of Disagreement: Ancient Relativism and Skepticism 5. The Aims of Skeptical Investigation 6. Skepticism and Concepts: Can the Skeptic Think? 7. Why Beliefs Are Never True: A Reconstruction of Stoic Epistemology 8. Concluding Remarks: Skepticism and Relativism Bibliography

Belief and Truth: A Skeptic Reading of Plato

INTRODUCTION CHAPTER 1: THE DISTURBING THESES 1. The Disturbing Theses and the Reception of Early Stoic Political Philosophy 2. The Lists of Disturbing Theses: Diogenes Laertius 3. The Lists of Disturbing Theses: Sextus Empiricus 4. The Stoic 'Art of Life' 5. Variants of Sceptical Argument 6. Stoic Revisionism 7. Ways of Making Sense of the Disturbing Theses CHAPTER 2: THE COMMUNITY OF ALL BEINGS 1. Four Theses on Citizenship 2. 'Only the Sages are Citizens' 3. All Human Beings 4. Humans and Gods, and Sages and Gods 5. Citizenship, Reason, and the Theory of Oikeosis CHAPTER 3: SAGES AND GODS 1. Are Gods Sages? 2. The Sage is 'Ignorant of Nothing' 3. 'Only the Sage is X' 4. Citizenship and Being a Relative 5. The Citizen-Gods: Celestial Bodies and Portions of Pneuma 6. Friendship 7. Eros-God of Friendship and Concord CHAPTER 4: LAW AND REASON 1. Human Beings have Reason 2. Hormetic Impressions 3. Well-Reasoned Action 4. Appropriate Action, Law, and Nature 5. Prescriptive Reason and Freedom 6. Appropriate Action and Rules 7. Appropriate Action and the Concerns of Others 8. A Hierarchy of Values? 9. Appropriate Action and Circumstances 10. The Common Law BIBLIOGRAPHY

Law, Reason, and the Cosmic City: Political Philosophy in the Early Stoa

Does Sextus Empiricus’ scepticism make room for some kind of belief? Though this is a long‐standing issue, the question remains intriguing.2 An interpretation of the relevant texts involves central epistemological questions, most importantly, the question of what beliefs actually are. And yet, as I shall argue, the discussions between the sceptics and their critics have been misconstrued. The sceptic faces several objections. The common element among Sextus’ replies is not that he allows for some kind of belief in the sceptic’s life. His most important responses in addressing the problems raised by his opponents are given in terms of assent to appearances, not in terms of kinds of belief. In a recent paper, Gisela Striker observes that those who initiated contemporary scholarly interest in ancient scepticism took, in their early publications, a perspec‐ tive that insufficiently distinguished between Academic and Pyrrhonian scepticism.3 Richard Bett offers a line of argument that similarly encourages greater attention to the differences between Academic and Pyrrhonian scepticism. As he reconstructs the evidence, the early Pyrrhonists aim to explain what the world must be like for there to be conflicting appearances. While Sextus distances himself from this metaphysical enterprise, he inherits from his predecessors a central concern with appearances (phainomena). He also inherits a set of expressions – for example, ou mallon, ‘no‐more‐this‐than‐that’ – originally meant to reflect a metaphysics of indeterminacy.4

Katja Maria Vogt

Papers

Law, Reason, and the Cosmic City

Belief and Truth: A Skeptic Reading of Plato

Law, Reason, and the Cosmic City: Political Philosophy in the Early Stoa

Appearances and assent: sceptical belief reconsidered

What Is Ignorance? Plato on Presumed Knowledge, Wishful Thinking, and Not Understanding Your Own Thoughts