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Seneca being the wise man that he was considered different views on topics, when gathering his own such as the styles of the Stoic and Epicureans, he was able to fuse the two together to create his own. In doing so Seneca attracted the attention of early Christian theologians who were fascinated by his philosophy. In this essay a comparison will be presented of Seneca and St. Augustine’s views on three specific topics friendship, social class, and death. Analyzing the differences and similarities in the two philosophies should help the reader better understand why early Christians may have found Seneca’s views rather intriguing and also why it seemed to align with Christianity’s perspective on ideas of friendship, social class and death. The two primary texts used to provide the information are Letters from a Stoic by Seneca, and Confessions by St. Augustine. Seneca being a philosopher during the late Roman Empire and St. Augustine being the church father who developed doctrine of the church, one would think they would have differing opinions but that is not always the case. The text will show that most of the time they build upon each other’s ideas.
While early Christians might have had differing opinions on friendship, that could have been result of Seneca and St. Augustine’s difference in views on the topic. Seneca, himself had thought of being in commune with others as an important topic as it is prominent in Letters from a Stoic but should be enjoyed in moderation according to the text. Seneca talks about moderation in the sense less is more as far as friends go “Associating with people in large numbers is actually harmful: there is not one of them that will not make some vice or other attractive to us, or leave us carrying t...
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The comparison between the views of Seneca and St. Augustine on the topics of friendship, social class, and death provided an analyst that better proved why early Christians found his philosophy attractive. While they did not disagree or necessarily agree, the text indicates that they contributed to each other’s views, ultimately leading to the enticement of early Christian theologians. As shown above the views of Seneca such as choosing friends wisely, practicing humility for lower-class citizens, and accepting death were before his time. He was a philosopher but he demonstrated faith, which early Christians could and did get behind. Both of them in Letters to a Stoic and Confessions were writing to the reader to help share their experiences that helped better their lives, resulting bettering many early Christian’s lives.
When reading ancient texts, they are often told through an omniscient point of view, such as The Odyssey or Gilgamesh, or they are written through another person’s perspective, such as The Republic. Confessions differs in that it is told from a first-person point of view, which makes it uniquely fascinating because we get to learn firsthand how Augustine’s actions, thoughts, and beliefs affected him. In comparison with the other, often mythical, texts, Augustine is a humanized perspective into the world—neither divine nor idolized; his story resembles that of many others as a man who grew to seek both conviction and resolution in his choices. The Confessions of Saint Augustine is, at its core, the journey of an everyman through his life—a concept not far removed from contemporary media. It is the culmination of his trials, tribulations, and efforts as a young man whose development influenced by the immense possibilities of the spiritual world that surrounded him.
In St. Augustine’s book entitled Political Writings, one could see that Christianity plays a very important role in his view of politics. His opinion on the morality or lack of morality in politics, to me makes it more evident that Christianity persuades his views. Although it seems his writings have become quite well known and admired, not everyone fully shared his beliefs. Niccolo Machiavelli, for instance, seemed to believe in a government that was not driven by morality, but more by practicality. In, The Prince, Machiavelli stresses that the moral fibers of government should not be so soft. Like St. Augustine, his work went on to become one of the most famous books ever written about politics. Throughout the two works there are some similarities and differences regarding politics, however it their view of Christianity and morality that many find most intriguing.
Cicero believed friends were people you could use as leverage by building loyalty and connections to build one’s social structure to achieve the highest prize of them all: consulship. According to Cicero, friendship creates problems, stating, “Your exalted character has compelled many to pretend to be your friends while really jealous of you” (Cicero 42). What Cicero is implying is that everyone is jealous of everyone else, and by making friends to become consul you also attract enemies who also desire power. Cicero describes three of these opponents as “First, those whom you have attacked; second, those who dislike you without definite reason; third, those who are warm friends of your competitors” (Cicero 42). One cannot please all in Rome, Cicero recounts, and because of this bitter struggle over power and private ambition friendship breeds enemies..
contrast the God of Epictetus, and the God of Augustine, and in the end, my stand will
Seneca has a strong opinion on the liberal arts and the liberal study’s in general. He thinks students are only focused on the worldly skills, and not the skills of life. Students are lacking the common knowledge on how to treat others and losing sight in what it takes to become a decent human being. In “Liberal Studies and Education” by Seneca, the path to virtue is through self-awareness. Throughout Seneca’s letter he states his views on liberal education and how important it is in life, students can’t just focus on worldly things, they need to focus on the things we take with us after death. The mind is important, but in Seneca’s letter, he feels the soul should get the most attention in the education field, virtue being his main idea. The effects of virtue are illustrated through the characteristics of, kindness, love for the common man, and inner strength.
According to Roman philosopher Seneca, “It is easier to exclude harmful passions than to rule them, and to deny them admittance than to control them after they have been admitted.” Seneca uses repetition of the word “admit” to emphasize his belief that humans are in control of what they allow to enter lives. Seneca explains that it is easier to avoid sins than to limit the sins after they have already been committed. Huxley exemplifies this belief through John the Savage who symbolizes the values and culture of the reader’s society. John tried to remain celibate in a society with promiscuous habits. In order to avoid sin, he avoided his source of impure thoughts, Lenina. When the presence of Lenina seemed inevitable, John would punish himself to avoid sin. Overwhelmed by profligacy of wrongdoings, John eventually committed suicide in order to avoid temptation.
Seneca, Lucius Annaeus. Letters From a Stoic. Translation and Introduction by Robin Campbell. New York: Penguin, 1969.
Having the quality of having experience, knowledge, and overall well judgment. Plato portrays wisdom in the allegory of the cave and it is also shown in Seneca’s “On Liberal and Vocational studies”. In Plato’s reading, “The Republic”, he goes on to describe a gathering of people who have lived chained to the wall of a cave all of their lives, facing an empty wall with nothing on or around it. Seneca explains about how all of these poets and writer had somewhat a background of wisdom due to their virtues before they started their profession, while Plato also mentions that a person who has wisdom but only accepts it to gain advantage over other is looked down upon. Wisdom is shown here as getting out of the cave and seeing things "as they really
We are social creatures. We surround ourselves with other human beings, our friends. It is in our nature. We are constantly trying to broaden the circumference of our circle of friends. Aristotle understood the importance of friendship, books VIII and IX of the Nicomachean Ethics deal solely with this topic. A modern day definition of a friend can be defined as “one joined to another in intimacy and mutual benevolence independently of sexual or family love”. (Oxford English Dictionary). Aristotle’s view on friendship is much broader than this. His arguments are certainly not flawless. In this essay I will outline what Aristotle said about friendship in the Nichomachaen Ethics and highlight possible flaws in his arguments.
The current inquiry considers some of the chief notions of the Stoics, but more specifically it focuses upon one important question: what does it mean to follow nature for the Stoics? To answer this question, the testimonies of several of the Stoics are pooled and examined together in the end. Not only does this inquisition illustrate chief attributes of Stoicism, but those attributes are eventually evaluated in light of their coherence as well.
Philosophers have discuss and debate about friendship and the true meaning to be a friend to others Aristotle have given requirements as well as qualities a friend possession within different types of friendships. He debates that a good man does not need friends but the points he brings up proves that a good man can not live a pleasant life in solitary.
I would define friendship as complete trust and love between two people. Many people believe that this kind of behavior is reciprocated between two individuals without any expectations. A friend is someone who also provides you with support and whom you can rely on to celebrate special moments with. A friend also comes with many great attributes; such as loyalty, honesty, compassion, trust, and morality. Today’s friend is viewed as someone who shares happiness, common values, history, and equality with another. For example, Aristotle and Cicero both wrote dialogues about friendship and its significance on mankind. Therefore, the key issues that will be discussed are: their views on the similarities of friendship, the differences between friends,
W. Andrew Hoffecker. Building a Christian World View, vol. 1: God, man, and Knowledge. Presbyterian and Reformed Publishing Co., Phillipsburg, New Jersey : 1986. William S. Babcock. The Ethics of St. Augustine: JRE Studies in Religion, no. 3.
ABSTRACT: Aristotle argues that temperance is the mean concerned with pleasure and pain (NE 1107b5-9 and 1117b25-27). Most commentators focus on the moderation of pleasures and hardly discuss how this virtue relates to pain. In what follows, I consider the place of pain in Aristotle’s discussion of temperance and resolve contradictory interpretations by turning to the following question: is temperance ever properly painful? In part one, I examine the textual evidence and conclude that Aristotle would answer no to our question. The temperate person does not feel pain at the absence of appropriately desired objects. In parts two and three, I reconstruct some reasons why Aristotle would hold such a view based. My discussion here is based upon Aristotle’s discussion of continence and the unity of the virtues.
There is much debate over the right path to happiness in life dating back to early civilization in the Roman Empire. Majority of people believe that happiness can only be achieved by material things such as; wealth, political power, fancy cars and so forth, whereas others believe that striving for pleasure and success ultimately yields happiness. Liberal education tends to take a conceptual approach to teaching the importance of virtues, whereas vocational studies tend to have a more practical approach. In “On Liberal and Vocational Studies,” Roman philosopher Seneca gives his own view of happiness and the importance of liberal studies in virtuous character of men. As a champion for living a virtuous life as opposed to materialism, Seneca’s remarks explain his arguments for virtue. Essentially, Seneca argues that men should not place emphasis on the things of this world arguing that happiness is not achieved by the possessions in one’s life, but by the way one lives their life.