By Lieve Van Hoof
The second one Sophistic (c.AD 60-250) used to be a time of severe pageant for honour and standing. Like at the present time, this usually triggered psychological in addition to actual tension for the elite of the Roman Empire. This publication, which transcends the limits among literature, social heritage, and philosophy, experiences Plutarch's sensible ethics, a bunch of twenty-odd texts in the Moralia designed to aid robust Greeks and Romans deal with their goals and society's expectancies effectively. Lieve Van Hoof combines a scientific research of the overall ideas underlying Plutarch's useful ethics, together with the author's goal readership, therapeutical practices, and self-presentation, with 5 leading edge case reviews. an image emerges of philosophy below the Roman Empire no longer as a collection of summary, theoretical doctrines, yet as one of those symbolic capital engendering energy and status for writer and reader alike.
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Extra info for Plutarch's Practical Ethics: The Social Dynamics of Philosophy
19, the choice of the term ‘choix de vie’ is unhappy, as it suggests a choice between (mutually exclusive) alternatives. e. to philosophers. The only writing in which Plutarch refers to the philosophical life is On Exile (âßïò çØºüóïçïò, 603E), but as we shall see in Ch. 5, even here Plutarch’s aim is not to turn his readers into philosophers. , philosophy will allow one to be powerful and yet to distinguish between ﬂatterers and friends. Philosophy is also needed for politically active men who want to enjoy euthymia (On Feeling Good).
What kind of arguments does Plutarch use, then, to convince his readers?
48F, 49A, 65E, and 66E, On the Control of Anger 461A, On Feeling Good 468E and 471D, On Brotherly Love 491B and 492C, On Talkativeness 514A, On Praising Oneself Inoffensively 546B and 546E, and, if genuine, Consolation to Apollonius 111E. For the importance of çØºÆıôßÆ in Plutarch’s psychotherapeutic writings, cf. , Opsomer (1998), 150–5. 36 The Social Dynamics of Philosophy (cf. ªíHŁØ óåÆıôüí),59 on the other hand, is said to help one to distinguish ﬂatterers from friends, but also to prevent one from reproaching others in a way that backﬁres on oneself, as well as from babbling in a way that leads to social exclusion.