By Christopher Brooke
Philosophic Pride is the 1st full-scale examine the fundamental position of Stoicism within the foundations of contemporary political proposal. Spanning the interval from Justus Lipsius's Politics in 1589 to Jean-Jacques Rousseau's Emile in 1762, and targeting arguments originating from England, France, and the Netherlands, the e-book considers how political writers of the interval engaged with the information of the Roman and Greek Stoics that they discovered in works by way of Cicero, Seneca, Epictetus, and Marcus Aurelius. Christopher Brooke examines key texts of their old context, paying specific cognizance to the heritage of classical scholarship and the historiography of philosophy.
Brooke delves into the persisting rigidity among Stoicism and the culture of Augustinian anti-Stoic feedback, which held Stoicism to be a philosophy for the proud who denied their fallen . focusing on arguments in ethical psychology surrounding the rules of human sociability and self-love, Philosophic Pride info how the engagement with Roman Stoicism formed early sleek political philosophy and provides major new interpretations of Lipsius and Rousseau including clean views at the political considered Hugo Grotius and Thomas Hobbes.
Philosophic Pride exhibits how the legacy of the Stoics performed an essential position in eu highbrow lifestyles within the early sleek era.
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Additional resources for Philosophic pride : Stoicism and political thought from Lipsius to Rousseau
Lipsius proclaimed the modern state, based on order and power, from amid the ruins caused by the religious wars’, Oestreich wrote. 13 At the heart of Oestreich’s account lies a reading of the Politica, whose contents are summarised in the third chapter of Neostoicism. ’17 Oestreich’s claims for the historical significance of Lipsius’s project were not small. In his view, the new emphasis on discipline on the part of the writers who contributed to the Netherlands movement played a key role in the military revolution that transformed first European warfare and then the internal organisation of the European states themselves.
Augustine is careful not to make a causal argument of any kind about the effects on Adam and Eve that their environment or their predicament might have had. 49 But as in the case of the earlier Fall, that of the devil, the set of associations Augustine constructs between apatheia, becoming ‘pleased with oneself’ or proud, and a fall through the perpetration of sin is unmistakable, as is the way in which these associations are subsequently echoed in a shadowy and erroneous fashion in the vanity of the Stoics of the earthly city.
24 Indeed, Waszink canvasses the mischievous suggestion that Lipsius’s book might reasonably be considered an anti-Stoic argument, for a central claim of Stoic political theory was the identification of what was honourable (honestum) with what was useful (utile), which is one that Lipsius seems to deny. 26 With regard to Oestreich’s historical claims, Philip S. Gorski notes the biographical connection that links Maurice to Lipsius and agrees that ‘it seems reasonable to conclude that his own study of classical precedents was at least partly inspired by his mentor’.
Philosophic pride : Stoicism and political thought from Lipsius to Rousseau by Christopher Brooke