Theodoret of Cyrus on The Mash-up of Tiered Cosmology and Philosophical Theology, with An Eye to The Ascension, 3

This is the fifth follow-up to the post, “Gagarin and the Seven Heavens“. The first follow-up post is here. The second follow-up post is here. The third follow-up post is here. The fourth follow-up post is here. The fifth follow-up post will be broken up into several parts; follow-up post five-one is here, and post five-two is here.

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The Pandemic, and the Question of Value in Nature

Is valuing always a human activity (is it something relative to our purposes), or is value something — say some quality or class of qualities — to which we can become more sensitive? Do we project it, or do we discover it?

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Recent and Older Acquisitions on Origen of Alexandria

A few words about some recent acquisitions on one particular pre-Nicene Church figure, Origen of Alexandria, and some older acquisitions regarding the same that have been sitting on my shelf.

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Texts Written for the Ear, Not for the Eye

In the ancient world, texts are written for the ear, not for the eye.  Continue reading

Excerpt(s) #20 — Seneca, Letters 58 & 65 on the Scale of Nature, and on the Ideas and on Form: Stoicism Compared & Contrasted with Aristotle & Plato

In recent excerpts, we have looked at passages relating to what is meant by the language about form, first from Plato, then Aristotle on Plato, and then Cicero on the path from Socrates through Aristotle, have been cited. There is nothing exhaustive about this inventory of excerpts, though they are helpful. Here, we look at Seneca.

Lucius Annaeus Seneca (4 B.C. — A.D. 65, usually simply known as “Seneca”, or else “Seneca the Younger” to distinguish him from his father, Lucius Annaeus Seneca the Elder) usually follows after Cicero (106 B.C. — 43 B.C.) in modern histories of Roman Stoic philosophy. Stoicism is, of course, Greek in its origins, but became a Latin inheritance, and was, perhaps, better suited to the temperament of Latin culture than was Platonism. The chronological priority Cicero enjoys in the Latin Stoic tradition, however, is overshadowed by the priority of influence that Seneca enjoys as a source for our knowledge of Stoic ethics [1], if not Stoicism itself. (Sadly, some significant sections of Cicero have been lost.) Stoicism is often touted as more practical, more pragmatic, than Platonism; perhaps accordingly, it may not come as a surprise to learn that the Stoic Seneca was, as is often noted, a senior advisor to the emperor Nero. He was forced to commit suicide in A.D. 65 because of his suspected involvement in plotting against the emperor; his Letters were likely written during retirement after A.D. 62.

Seneca was a rather eclectic Stoic, however. Arguments have been made to include him in the history of the Platonic tradition. [2] Certainly both his familiarity and engagement with the larger Greco-Roman philosophical tradition makes him fit to be included in this series of excerpts, which largely focus on Plato, and which are largely preparatory for other work here.

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