Cicero’s Dialogues: Historiography Manqué and the Evidence of Fiction

Gildenhard, Ingo

doi:10.1515/9783110311945.235

Cited by 37 publications

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“…The translations, here and elsewhere, are borrowed from the LCL. 32 See, e.g., Fuhrer 2012: 243;Steel 2013: 229;Gildenhard 2013: 261-262. 33 Contra Blyth 2010/11: 73 and Gildenhard 2013 paths of the (Greek) school tradition and lay their own accents, often on the basis of views that, again, had already been elaborated by previous (Greek) members of the schools.…”

Section: The Greek Perspective Of On Ends 1-2mentioning

confidence: 99%

Sint Ista Graecorum: How to be an Epicurean in Late Republican Rome – Evidence from Cicero’s On Ends 1–2

Roskam¹

2022

Epicurus in Rome

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Imagine: one day you discover the ultimate truthwhat do you do? Of course you are delighted and enthusiastically want to share your discovery with the rest of the world. Your predecessors already published, after arduous research and a painstaking thinking process, all the little bits of truth which they had fished out of a nature thatas Heraclitus already knewlikes to hide (fr. 22 B 123 = Themistius, orat. 5,69b). Then, after this age-long tradition of careful searching, the day comes that light definitively breaks through and the decisive truth is found, a turning point in intellectual history. From that very moment on, there is no need for further discussions, as the clear truth is available to everyone. This is what happened at the end of the fourth century BC, and the 'divine mind' 1 who discovered the truth was Epicurus. For later followers such as Lucretius, his discoveries eclipsed all previous achievements. They were even more precious than the gifts of Ceres and Liber and more impressive than the labours of Hercules (5,13-54; cf. also 3,1-30). No wonder, then, that Epicurus also wished to communicate his insights to all other people. He addressed his letters to everyone, men and women alike, 2 to both young and old (cf. Epist. ad Men. 122), and to both upper and lower classes, including even slaves. 3 He even showed a fundamental openness to other philosophical traditions, provided that their doctrines were compatible with the truth he found out. 4 And this eagerness to divulge the Epicurean truth urbi et orbi was taken over by later followers throughout the history of the school. It still seems to have lost nothing of its original enthusiasm in the second century AD, when Diogenes of Oenoanda published his inscription for the sake of everyone: the young, the old, and those who are somewhere in between, 'not yet old, but not indeed young either' (fr. 29.III + NF 207.I.13 -NF 207.III.13), including not only Greeks but foreigners as well (fr.

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Section: The Greek Perspective Of On Ends 1-2mentioning

confidence: 99%

Sint Ista Graecorum: How to be an Epicurean in Late Republican Rome – Evidence from Cicero’s On Ends 1–2

Roskam¹

2022

Epicurus in Rome

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The Cambridge Companion to Cicero's Philosophy

Bénatouïl

Atkins²

2021

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Cicero is one of the most important and influential thinkers within the history of Western philosophy. For the last thirty years, his reputation as a philosopher has once again been on the rise after close to a century of very low esteem. This Companion introduces readers to 'Cicero the philosopher' and to his philosophical writings. It provides a handy port-of-call for those interested in Cicero's original contributions to a wide variety of topics such as epistemology, the emotions, determinism and responsibility, cosmopolitanism, republicanism, philosophical translation, dialogue, aging, friendship, and more. The international, interdisciplinary team of scholars represented in this volume highlights the historical significance and contemporary relevance of Cicero's writings, and suggests pathways for future scholarship on Cicero's philosophy as we move through the twenty-first century.

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Preface

2021

The Cambridge Companion to Cicero's Philosophy

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Cicero’s Dialogues: Historiography Manqué and the Evidence of Fiction

Cited by 37 publications

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Sint Ista Graecorum: How to be an Epicurean in Late Republican Rome – Evidence from Cicero’s On Ends 1–2

Sint Ista Graecorum: How to be an Epicurean in Late Republican Rome – Evidence from Cicero’s On Ends 1–2

The Cambridge Companion to Cicero's Philosophy

Preface

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