Download Seneca on Society: A Guide to De Beneficiis by Miriam T. Griffin PDF

Download Seneca on Society: A Guide to De Beneficiis by Miriam T. Griffin PDF

By Miriam T. Griffin

Seneca's De Beneficiis (On merits) is the single paintings surviving from antiquity that discusses the alternate of presents and companies. although the subject is of significant value, in sensible ethical philosophy, sociology, and within the old research of ways Roman society labored, the treatise has obtained relatively little scholarly observe nowa days.

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Extra info for Seneca on Society: A Guide to De Beneficiis

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18 The Subject-Matter of De beneficiis (2. 4. 1381b35). The most seminal treatments of the subject, however, belong to the discussions of philia in Books 8 and 9 of the Nicomachean Ethics and Book 7 of the Eudemian Ethics, and the analysis of the virtues of eleutheriotēs and megalopsuchia in Book 4 and Book 3 of the two works respectively. 21 The conferring of benefits occurs within each of the three types into which philia is divided: relationships based on virtue, those based on pleasure, and those based on utility (NE 8.

19–21 compares gratitude to justice as something which is vulgarly thought only to affect others, but then insists ‘that the reward for all the virtues lies in the virtues themselves’ (quod virtutum omnium in ipsis pretium est, 19). 40 Off. 1. 42, of benevolence (benignitas) (‘that it be bestowed upon each person according to his standing. Indeed that is fundamental to justice, to which all these things ought to be referred’ (ut pro dignitate cuique tribuatur; id enim est iustitiae fundamentum, ad quam haec referenda sunt omnia)), worked out in 1.

152–3. Dyck 1996, 106 suggests hē koinōnikē aretē for the Panaetian designation. 37 L–S i. 368 credit Panaetius with the idea of grounding kathēkonta (‘proper functions’) in the sphere of activity peculiar to each of the cardinal virtues, but he may not have been the first Stoic to do so. 38 Atkins 1990, 261. 39 Ben. 6. 41. 2 does say ‘how much better and more just’ (quanto melius ac iustius) and Ep. 81. 19–21 compares gratitude to justice as something which is vulgarly thought only to affect others, but then insists ‘that the reward for all the virtues lies in the virtues themselves’ (quod virtutum omnium in ipsis pretium est, 19).

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