o manual para a vida para Leigos
Gregory Vlastos (referred to in Schofield 2003) convincingly argued that what he called the “theocratic†principle does affect one’s conception of the relation between virtue and the order of the cosmos, specifically because it tells us that being virtuous is in agreement with such order. Crucially, however, Vlastos maintains that this does not change the content
†The starting point for Epictetus was the famous dichotomy of control, as expressed at the very beginning of the Enchiridion
Apoproēgmena = dispreferred indifferents, externals, outside of virtue that—other things being equal—should be avoided.
Before you jump to the conclusion that the Stoics were dour and sad men, ask yourself, if you were a dictator, what would your diary look like?
According to Medley (2003), this pattern is simply a reflection of the dominant cultural dynamics of the time, affected as they were by the conquests of Alexander.
, and so is a certain unifying way of considering the virtues. Justice can be conceptualized as practical wisdom applied to social living; courage as wisdom concerning endurance; and temperance as wisdom with regard to matters of choice.
Learn from Alexander’s mistake. Be humble and honest and aware. That is something you can have every single day of your life. You’ll never have to fear someone taking it from you or, worse still, it taking over you.
Seamus Mac Suibhne has described the practices of spiritual exercises as influencing those of reflective practice.[35] Many parallels between Stoic spiritual exercises and modern cognitive behavioral therapy have been identified.[36]
Hay que tener en cuenta que son tradiciones que perviven varios siglos y de que van cambiando (A respeito de todo por influencia del neoplatonismo, saiba como le ocurre tambié especialmenten al cristianismo en la misma época).
Pelo se trata do manter-se a favor o en contra de EpÃcteto. Las leyes del universo operan a pesar de nosotros. Se trata de comprender las leyes.
The idea was to be free of suffering through apatheia (Greek: ἀπάθεια; literally, "without passion") or peace of mind,[28] where peace of mind was understood in the ancient sense—being objective or having "clear judgment" and the maintenance of equanimity in the face of life's highs and lows.
Many Stoics—such as Seneca and Epictetus—emphasized that because "virtue is sufficient for happiness", a sage would be emotionally resilient to misfortune.
If everything is ephemeral, what does matter? Right now matters. Being a good person and doing the right thing right now, that’s what matters and that’s what was epicteto important to the Stoics.
To be fair, we have pelo evidence of the continuation of the Stoa as an actual school in Athens after Panaetius (who often absented himself to Rome anyway), and we know that Posidonius taught in Rhodes, not Athens.
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