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Summary Ancient Stoic ideas have been a perennial influence in the history of philosophy since antiquity. This section includes works dealing with the later impact of Stoic ideas, from late antiquity to the present day.
Key works For a recent overview of the later influence of Stoicism see the chapters assembled in Sellars 2016. For late antiquity see Colish 1985 and for the middle ages Verbeke 1983. For the early modern period see the papers (in French) in Moreau 1999.
Introductions For a brief overview see the Introduction in Sellars 2016.
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  1. Kant and Stoic Affections.Melissa Merritt - forthcoming - Canadian Journal of Philosophy.
    I examine the significance of the Stoic theory of pathē (and related topics) for Kant’s moral psychology, arguing against the received view that systematic differences block the possibility of Kant’s drawing anything more than rhetoric from his Stoic sources. More particularly, I take on the chronically underexamined assumption that Kant is committed to a psychological dualism in the tradition of Plato and Aristotle, positing distinct rational and non-rational elements of human mentality. By contrast, Stoics take the mentality of an adult (...)
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  2. Stoic Cosmopolitanism and Environmental Ethics.Simon Shogry - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. pp. 397-409.
    This essay considers how ancient Stoic cosmopolitanism – roughly, the claim all human beings are members of the same “cosmopolis”, or universal city, and so are entitled to moral concern in virtue of possessing reason – informs Stoic thinking about how we ought to treat non-human entities in the environment. First, I will present the Stoic justification for the thesis that there are only rational members of the cosmopolis – and so that moral concern does not extend to any non-human (...)
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  3. The Stoics and the State: Theory – Practice – Context.Jula Wildberger - 2018 - Baden-Baden, Deutschland: Nomos.
    How did the Stoics conceive of a polis and statehood? What happens when these ideas meet different biographies and changing historical environments? To answer these questions, 'The Stoics and the State' combines close philological reading of original source texts and fine-grained conceptual analysis with wide-ranging contextualisation, which is both thematic and diachronic. A systematic account elucidates extant definitions, aspects of statehood (territory, institutions, population and state objectives) and the constitutive function of the common law. The book’s diachronic part investigates how (...)
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  4. Stoicism.Sellars John - 2017 - Encyclopedia of Renaissance Philosophy.
    An overview of Stoicism in the Renaissance, c. 1350 to c. 1650.
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  5. Leibniz and the Stoics: Fate, Freedom, and Providence.David Forman - 2016 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. Routledge. pp. 226-242.
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  6. Shaftesbury, Stoicism, and Philosophy as a Way of Life.John Sellars - 2016 - Sophia 55 (3):395-408.
    This paper examines Shaftesbury’s reflections on the nature of philosophy in his Askêmata notebooks, which draw heavily on the Roman Stoics Epictetus and Marcus Aurelius. In what follows, I introduce the notebooks, outline Shaftesbury’s account of philosophy therein, compare it with his discussions of the nature of philosophy in his published works, and conclude by suggesting that Pierre Hadot’s conception of ‘philosophy as a way of life’ offers a helpful framework for thinking about Shaftesbury’s account of philosophy.
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  7. The Routledge Handbook of the Stoic Tradition.John Sellars (ed.) - 2016 - Routledge.
    The ancient philosophy of Stoicism has been a crucial and formative influence on the development of Western thought since its inception through to the present day. It is not only an important area of study in philosophy and classics, but also in theology and literature. The Routledge Handbook of the Stoic Tradition is the first volume of its kind, and an outstanding guide and reference source to the nature and continuing significance of Stoicism.
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  8. Malebranche, le Stoïcisme Et les Trois Erreurs de L’Orgueil.Dan Arbib - 2015 - Revue Philosophique de la France Et de l'Etranger 140 (4):505.
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  9. Troost door argumenten: Herwaardering van een filosofische en christelijke traditie.Christoph Jedan - 2014 - Nederlands Theologisch Tijdschrift 68 (1 & 2).
    The article attempts to put the undervalued cultural phenomenon of offering comfort by means of persuasive speech acts (‘arguments’) on the research agenda of the human¬ities. The article proceeds in four steps. First, it defines ‘argumentative consolation’. Second, it argues that there has been a broad overlap of ancient philosophical and Christian modes of argumentative consolation. Third, it would be misguided to attribute today’s uneasiness with argumentative consolation to a process of ‘secularization’; the uneasiness stems from a radicalized intensification of (...)
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  10. Stoic Fate in Justus Lipsius's De Constantia and Physiologia Stoicorum.John Sellars - 2014 - Journal of the History of Philosophy 52 (4):653-674.
    In his De Constantia of 1584, Justus Lipsius examines the Stoic theory of fate, distancing himself from it by outlining four key points at which it should be modified. The modified theory is often presented as a distinctly Christianized form of Stoicism. Later, in his Physiologia Stoicorum of 1604, Lipsius revisits the Stoic theory, this time offering a more sympathetic reading, with the four modifications forgotten. It is widely assumed that Lipsius’s position shifted between these two works, perhaps due to (...)
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  11. Perception, Sensibility, and Moral Motivation in Augustine: A Stoic-Platonic Synthesis.Sarah Catherine Byers - 2013 - Cambridge, UK: Cambridge University Press.
    This book argues that Augustine assimilated the Stoic theory of perception and mental language (lekta/dicibilia), and that this epistemology underlies his accounts of motivation, affectivity, therapy for the passions, and moral progress. Byers elucidates seminal passages which have long puzzled commentators, such as Confessions 8, City of God 9 and 14, Replies to Simplicianus 1, and obscure sections of the later ‘anti-Pelagian’ works. Tracking the Stoic terminology, Byers analyzes Augustine’s engagement with Cicero, Seneca, Ambrose, Jerome, Origen, and Philo of Alexandria, (...)
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  12. The Stoic Tradition.John Sellars - 2013 - In Willemien Otten (ed.), The Oxford Guide to the Historical Reception of Augustine. Oxford University Press.
    On Augustine's attitudes towards Stoicism and the way they have influenced the reception of both in Abelard, Petrarch, Lipsius, Senault, Pascal, and Malebranche.
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  13. Paul and Epictetus on Law: A Comparison. By Niko Huttunen. Pp. X, 187, Library of New Testament Studies 405, T & T Clark, London, 2009, £60.00. [REVIEW]Geoffrey Turner - 2013 - Heythrop Journal 54 (1):147-148.
  14. Stoicism and Christianity Thorsteinsson Roman Christianity and Roman Stoicism. A Comparative Study of Ancient Morality. Pp. Xiv + 248. Oxford: Oxford University Press, 2010. Cased, £65, US$125. ISBN: 978-0-19-957864-1. [REVIEW]Tommaso Gazzarri - 2012 - The Classical Review 62 (1):111-113.
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  15. Francis Bacon's Natural History and the Senecan Natural Histories of Early Modern Europe.Dana Jalobeanu - 2012 - Early Science and Medicine 17 (1):197-229.
    At various stages in his career, Francis Bacon claimed to have reformed and changed traditional natural history in such a way that his new “natural and experimental history” was unlike any of its ancient or humanist predecessors. Surprisingly, such claims have gone largely unquestioned in Baconian scholarship. Contextual readings of Bacon's natural history have compared it, so far, only with Plinian or humanist natural history. This paper investigates a different form of natural history, very popular among Bacon's contemporaries, but yet (...)
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  16. Aπαθεια and Προπαθειαι in Early Modern Discussions of the Passions: Stoicism, Christianity and Natural History.Jill Kraye - 2012 - Early Science and Medicine 17 (1-2):230-253.
    This paper examines the reception of the Stoic theory of the passions in the early modern period, highlighting various differences between the way notions such as απαθεια and πρ&ogr;παθειαι were handled and interpreted by Continental and English authors. Both groups were concerned about the compatibility of Stoicism with Christianity, but came to opposing conclu- sions; and while the Continental scholars drew primarily on ancient philosophical texts, the English ones relied, in addition, on experience and observation, developing a natural history of (...)
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  17. Marcus Aurelius in Contemporary Philosophy.John Sellars - 2012 - In Marcel van Ackeren (ed.), A Companion to Marcus Aurelius. Wiley-Blackwell.
    Chapter synopsis: This chapter contains sections titled: Modern Readers of the Meditations The 19th Century The 20th Century Rehabilitating Marcus Further Reading References.
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  18. Stoics Against Stoics In Cudworth's A Treatise of Freewill.John Sellars - 2012 - British Journal for the History of Philosophy 20 (5):935-952.
    In his A Treatise of Freewill, Ralph Cudworth argues against Stoic determinism by drawing on what he takes to be other concepts found in Stoicism, notably the claim that some things are ?up to us? and that these things are the product of our choice. These concepts are central to the late Stoic Epictetus and it appears at first glance as if Cudworth is opposing late Stoic voluntarism against early Stoic determinism. This paper argues that in fact, despite his claim (...)
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  19. Platonic Stoicism—Stoic Platonism. The Dialogue Between Platonism and Stoicism in Antiquity.Bernard Collette-Dučić - 2011 - International Journal of the Platonic Tradition 5 (1):187-191.
  20. Is God a Mindless Vegetable? Cudworth on Stoic Theology.John Sellars - 2011 - Intellectual History Review 21 (2):121-133.
    In the sixteenth century the Stoics were deemed friends of humanist Christians, but by the eighteenth century they were attacked as atheists. What happened in the intervening period? In the middle of this period falls Ralph Cudworth’s True Intellectual System of the Universe (1678), which contains a sustained analysis of Stoic theology. In Cudworth’s complex taxonomy Stoicism appears twice, both as a form of atheism and an example of imperfect theism. Whether the Stoics are theists or atheists hinges on whether (...)
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  21. Between Actor and Spectator: Arnout Geulincx and the Stoics.Ruben Buys - 2010 - British Journal for the History of Philosophy 18 (5):741-761.
    The work of Arnout Geulincx (1624?1669), a Flemish Cartesian that developed a highly curious ?parallelistic? view on the universe, shows striking prima facie resemblances to Stoicism. Should we label Geulincx a reinventor of Stoic tenets, albeit within a strict Cartesian theoretical framework? To answer this question, my contribution begins by discussing relevant aspects of Stoicism and by introducing the ?existential? philosophy of Geulincx, whose metaphysical views on man brought him to adopt an ethics based upon absolute obedience and humility. It (...)
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  22. Girolamo e l'epistolario tra Seneca e san Paolo.Antonio Grappone - 2010 - Augustinianum 50 (1):119-145.
    The article begins by noting that the first mention of the Correspondence between Seneca and Paul appears in De viris illustribus of Jerome. After a summary of the status quaestionis, it examines the context of the De viris, particularly the information on Seneca. Then the article presents an analysis of some aspects of the Correspondence in order to highlight the harmony between the views of the Correspondence and the ideas of Jerome, especially the considerations on the inadequacy of the language (...)
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  23. Faustus: Epicurean and Stoic? On the Philosophical Sources of the Pseudo-Clementines.Christoph Jedan - 2010 - In Jan N. Bremmer (ed.), The Pseudo-Clementines. Peeters. pp. 142-156.
  24. Spinoza and the Stoics on Substance Monism.Jon Miller - 2009 - In Olli Koistinen (ed.), The Cambridge Companion to Spinoza's Ethics. Cambridge University Press.
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  25. The First Christian Defender of Stoic Virtue? : Justus Lipsius and Cicero's Paradoxa Stoicorum.Jan Papy - 2009 - In Arie Johan Vanderjagt, A. A. MacDonald, Z. R. W. M. von Martels & Jan R. Veenstra (eds.), Christian Humanism: Essays in Honour of Arjo Vanderjagt. Brill.
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  26. Outward, Visible Propriety: Stoic Philosophy and Eighteenth-Century British Rhetorics.Lois Peters Agnew - 2008 - University of South Carolina Press.
    Introduction -- Stoic ethics and rhetoric -- Eighteenth-century common sense and sensus communis -- Taste and sensus communis -- Propriety, sympathy, and style fusing individual and social -- Victorian language theories and the decline of sensus communis.
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  27. Stoic Constructions of Virtue in The Vicar of Wakefield.Margaret Anderson - 2008 - Journal of the History of Ideas 69 (3):419-439.
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  28. Free Will and the Freedom of the Sage in Leibniz and the Stoics.David Forman - 2008 - History of Philosophy Quarterly 25 (3):203-219.
  29. Stoizismus in der Europäischen Philosophie, Literatur, Kunst Und Politik: Eine Kulturgeschichte von der Antike Bis Zur Moderne.Barbara Neymeyr, Jochen Schmidt & Bernhard Zimmermann (eds.) - 2008 - De Gruyter.
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  30. Spinoza and the Stoics.Brayton Polka - 2008 - Review of Metaphysics 61 (4):835-837.
  31. Moral Progress and Divine Power in Seneca and Paul.James Ware - 2008 - In John T. Fitzgerald (ed.), Passions and Moral Progress in Greco-Roman Thought. Routledge.
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  32. Justus Lipsius's De Constantia, A Stoic Spiritual Exercise.John Sellars - 2007 - Poetics Today 28 (3):339-62.
    This essay offers an introduction to Justus Lipsius's dialogue De Constantia, first published in 1584. Although the dialogue bears a superficial similarity to philosophical works of consolation, I suggest that it should be approached as a spiritual exercise written by Lipsius primarily for his own benefit.
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  33. Review of Firmin DeBrabander, Spinoza and the Stoics: Power, Politics and the Passions[REVIEW]Theo Verbeek - 2007 - Notre Dame Philosophical Reviews 2007 (11).
  34. Conscience and Consciousness: Rousseau's Critique of the Stoic Theory of Oikeosis.Wayne M. Martin - 2006
    I set out to trace the history of a distinctive conception of self-consciousness -- from its first formulation in the 3rd century BC, through its reception among Roman philosophers around the 1st century AD, and finally to its fate in Enlightenment thought of the 18th century. I use this history to clarify and defend an idea that figured centrally in the history of philosophy, but which has recently come under sustained attack: the idea that human beings are in some very (...)
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  35. Quanta sub nocte iaceret nostra dies (Lucan, BC 9,13f.): Stoizismen als Mittel der Verfremdung bei Lucan.Jula Wildberger - 2005 (Rpt. 2011) - In Christine Walde (ed.), Lucan in the 21st Century. Berlin; Boston: Brill (originally Saur). pp. 56-88.
    Discusses Stoic ethics and cosmology in Lucan. Argues that Lucan's Cato embodies a perverted, distorted form of Stoicism that corresponds to the inversion of Stoic cosmology and theology generally. All those forms of inversion serve to create alienation and a dystopian world view.
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  36. Simplicius. On Epictetus’ Handbook 1–26. [REVIEW]William O. Stephens - 2004 - Ancient Philosophy 24 (2):519-523.
  37. Stoicism: Traditions and Transformations.Steven K. Strange & Jack Zupko (eds.) - 2004 - Cambridge University Press.
    Stoicism is now widely recognised as one of the most important philosophical schools of ancient Greece and Rome. But how did it influence Western thought after Greek and Roman antiquity? The question is a difficult one to answer because the most important Stoic texts have been lost since the end of the classical period, though not before early Christian thinkers had borrowed their ideas and applied them to discussions ranging from dialectic to moral theology. Later philosophers became familiar with Stoic (...)
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  38. Augustine and the Cognitive Cause of Stoic Preliminary Passions ( Propatheiai ).Sarah C. Byers - 2003 - Journal of the History of Philosophy 41 (4):433-448.
  39. Plotin, le stoïcisme et la gnose. Deux formes d'illusion.Jean-Michel Charrue - 2003 - Revue Belge de Philologie Et D’Histoire 81 (1):39-46.
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  40. Augustine’s Criticisms of the Stoic Theory of Passions.T. Irwin - 2003 - Faith and Philosophy 20 (4):430-447.
    Augustine defends three claims about the passions: The Stoic position differs only verbally from the Platonic-Aristotelian position. The Stoic positionis wrong and the Platonic-Aristotelian position is right. The will is engaged in the different passions; indeed the different passions are different expressionsof the will. The first two claims, properly understood, are defensible. But the most plausible versions of them give us good reason to doubt the third claim.
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  41. The Stoics and Aquinas on Virtue and Natural Law.Phillip Mitsis - 2003 - In David T. Runia, Gregory E. Sterling & Hindy Najman (eds.), The Studia Philonica Annual. Brown University. pp. 35-63.
  42. Book Reviews : Paul and the Stoics, by Troels Engberg-Pedersen. Edinburgh: T&T Clark, 2000. Xi + 435 Pp. Pb. £19.95. ISBN 0-567-08712-3. [REVIEW]Markus Bockmuehl - 2002 - Studies in Christian Ethics 15 (1):128-132.
  43. Aristotle, Kant and the Stoics: Rethinking Happiness and Duty. [REVIEW]Amelie Oksenberg Rorty - 2002 - International Studies in Philosophy 34 (4):170-172.
  44. I. Hadot: Simplicius. Commentaire sur le Manuel d’Épictète. Tome I . Pp. clxxii + 184. Paris: Les Belles Lettres, 2001. Cased, frs. 380. ISBN: 2-251-00493-9. [REVIEW]Anne Sheppard - 2002 - The Classical Review 52 (2):377-378.
  45. On Epictetus'. Simplicius & Tad Brennan - 2002 - Cornell University Press.
    [1] Handbook 1-26 -- [2] Handbook 27-53.
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  46. Stephen Engstrom and Jennifer Whiting , Aristotle, Kant and the Stoics: Rethinking Happiness and Duty, Cambridge, Cambridge University Press, 1998, Pp. Ix 310, $33.95. [REVIEW]John Mckie - 2001 - Australasian Journal of Philosophy 79 (1):140-141.
  47. A Phenomenology Without Reserve.Edward Moore - 2001 - Symposium 5 (1):95-101.
    This article is the product of a critical engagement that I have orchestrated between Husserl’s phenomenology and Stoic epistemology. I argue that the Stoic theory of knowledge, which is based upon the idea that the individual human being is a logos spermatikos, or “rational seed” of God, precludes any authentic doctrine of freedom, insofar as it enslaves the individual to a constant reference back toward God, as the source of “fundanlent” of all knowledge. However, the similarities between the Stoic theory (...)
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  48. Stephen Engstrom and Jennifer Whiting, Eds., Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty. [REVIEW]Lawrence C. Becker - 1999 - Ethics 109 (2):439-442.
  49. Review: Engstrom & Whiting, Aristotle, Kant, and the Stoics.David O. Brink - 1999 - Philosophical Review 108 (4):576-582.
  50. Aristotle, Kant, and the Stoics: Rethinking Happiness and Duty Stephen Engstrom and Jennifer Whiting, Editors New York: Cambridge University Press, 1996, Ix + 310 Pp., $54.95. [REVIEW]J. Dybikowski - 1999 - Dialogue 38 (1):215-218.
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