One True Life: The Stoics and Early Christians as Rival by C. Kavin Rowe

By C. Kavin Rowe

In this groundbreaking, cross-disciplinary paintings of philosophy and religious study, New testomony student C. Kavin Rowe explores the promise and difficulties inherent in enticing rival philosophical claims to what's real. Juxtaposing the Roman Stoics Seneca, Epictetus, and Marcus Aurelius with the Christian saints Paul, Luke, and Justin Martyr, and incorporating the modern perspectives of Jeffrey Stout, Alasdair McIntyre, Charles Taylor, Martha Nussbaum, Pierre Hadot, and others, the writer means that in a global of spiritual pluralism there's negligible achieve in sampling from separate trust platforms. This thought-provoking quantity reconceives the connection among old philosophy and emergent Christianity as a contention among powerful traditions of existence and provides strong arguments for the unique dedication to a group of trust and a specific type of philosophical lifestyles because the route to existential truth.

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What gives Fortuna the power to make even the gifts into snares? Seneca’s answer here is Time. Time is Fortuna’s real strength, the medium through which she exercises her power, and the way she exploits the chief epistemological condition of human finitude—the utter impenetrability of the future. Precisely because Fortuna’s actions are always hidden behind the veil of time, they are never open to anticipation. Were we to know that her “gifts” were permanent, we would neither fear their loss nor have the ability to experience their absence.

12). Like any good psychoanalyst, therefore, Seneca knows that distraction from that which worries us only increases our anxieties,6 while facing directly their deepest source can (paradoxically) release them. 7 Caring philosophically for Lucilius in the midst of illness thus requires the treatment of anxiety by the redirection of the soul toward death. “No man,” says Seneca, “can have a peaceful life who thinks about lengthening it” (Ep. 4). No less does our ability to die daily depend upon a rigorous contemplation of death’s consequences.

Seneca 31 Seneca’s acceptance of the body’s appetites, however, is not predicated on a strict division between body and soul (or mind) that would allow him to locate the passions in one place rather than another.  . like wrath, love, sternness; unless you doubt whether they change our features, knot our foreheads, relax the countenance, spread blushes, or drive away the blood?  . Do you think that such evident marks of the body are stamped upon us by anything else than the body? ” Moreover, he continues, virtues are corporally manifested in discrete “symptoms” that indicate their presence: “Do you not see how a spirit of bravery makes the eye flash?

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