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Ipse per se amor, omnium aliarum rerum Ex honestiore causa coit turpis. KEYWORDS: self, third-person, Lucretius, L. Hae sunt amicitiae quas temporarias populus appellat Hac re florentes amicorum turba circumsedet, circa Necesse est initia inter se et exitus Ut habeam pro quo mori possim, ut Non dubie habet aliquid simile amicitiae affectus Numquid ergo quisquam amat lucri causa. The Roman Stoic self proves to be vulnerable, contingent, unbounded, relational, and opaque-in short, a rich matrix of problems that point beyond the individual self and anticipate contemporary critiques of the self. The pressures of natural and ethical reflection put intuitive conceptions of the self at considerable risk. ![]() The self is less an object of inquiry than the by-product of a complex set of experiences in the face of nature and society and across any number of flashpoints, from one’s own or others’ beliefs, actions, values, and relationships to the difficulty of sizing up one’s place in the universe. Closer examination reveals a less reassuring and more challenging side to the school’s teachings, one that provokes ethical reflection at the limits of the self’s intactness and coherence. Numquid ergo quisquam amat lucri causa numquid ambitionis aut gloriae Ipse per se amor, omnium aliarum rerum neglegens, animos in cupiditatem formae non sine spe mutuae caritatis accendit. Ergo amor non convenienter dividitur per amorem concupiscentiae et amorem amicitiae. Sed habitus non potest esse pars divisiva passionis. Amor enim est passio, amicitia vero est habitus, ut dicit philosophus, in VIII Ethic. Roman Stoicism is typically read as a therapeutic philosophy that is centered around the care of the self and presented in the form of a self-help manual. 11 Non dubie habet aliquid simile amicitiae affectus amantium possis dicere illam esse insanam amicitiam. Videtur quod amor inconvenienter dividatur in amorem amicitiae et concupiscentiae. ![]() It comes into being and vanishes in the fabric of what one says, what one sees. cxliv Non dubie habet aliquid simile admicitiae affectus amantium. The subject's always something derivative. with the metaphor of parental affection between the mortal selves and nature. There are still subjects, of course-but they're specks dancing in the dust of the visible and permutations in an anonymous babble. You have to begin by analyzing the third person. The self is less an object of inquiry than the by-product of a complex set of experiences in the face of nature and society and across any number of flashpoints, from one's own or others' beliefs, actions, values, and relationships to the difficulty of sizing up one's place in the universe. Closer examination reveals a less reassuring and more challenging side to the school's teachings, one that provokes ethical reflection at the limits of the self's intactness and coherence. Roman Stoicism is typically read as a therapeutic philosophy that is centered around the care of the self and presented in the form of a self-help manual.
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