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Stoic philosophical theology and graeco-Roman religion

In Ricardo Salles (ed.), God and cosmos in stoicism. New York: Oxford University Press (2009)

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  1. Kristeva, Stoicism, and the "True Life of Interpretations".Kurt Lampe - 2016 - Substance 45 (1):22-43.
    The repertory of theories, practices, and stories associated with Greek and Roman Stoicism fills a significant compartment in the Western philosophical archive, the meaning and value of which are ceaselessly reconfigured by each generation’s archivists. In the recent decades, it is not only specialists who have browsed, rearranged, and relabeled these shelves; following Foucault’s Hermeneutics of the Subject as well as a powerful synergy between Anglophone scholars and cognitive-behavioral therapists, there is now a wave of enthusiasm, inquiry, and experimentation.1 Into (...)
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  • El poder y el amor. Su interrelación en la obra de Epicteto.F. M. Ortiz-Delgado - 2014 - Dissertation, National Autonomous University of Mexico
    El presente trabajo de tesis se centra en el estoicismo, en la obra titulada Disertaciones que recoge las enseñanzas de Epicteto pero que fue recopilada por Arriano. Es en tal texto en el que principalmente basamos la presente tesis. Analizamos las enseñanzas de Epicteto, filósofo nacido en Hierópolis (Frigia) hacia el 55 d.C., que fue un liberto que se adentró en el estoicismo tras asistir a las clases del filósofo Musonio Rufo; gracias al permiso de su amo Epafrodito pudo asistir (...)
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  • Delimiting a Self by God in Epictetus.Jula Wildberger - 2013 - In Jörg Rüpke & Greg Woolf (eds.), Religious Dimensions of the Self in the Second Century CE. Tübingen: Mohr Siebeck. pp. 23-45.
    Epictetus' thought is defined by an antithesis of mine and not-mine, which is an antithesis of externals and self. From this arise a number of questions for Epictetus‘ theology, which are addressed in this paper: How is the self delimited from God, given that God is all-pervading? Is God inside or outside the self? In which way is God the cause, creator and shaper of the self? And how does human agency and self-shaping through prohairesis spell out within this determinst (...)
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