A new stoicism

What would stoic ethics be like today if stoicism had survived as a systematic approach to ethical theory, if it had coped successfully with the challenges of modern philosophy and experimental science? A New Stoicism proposes an answer to that question, offered from within the stoic tradition but w...

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Detalles Bibliográficos
Autor principal: Becker, Lawrence Carlyle, 1939-2018
Formato: Livre numérique
Lenguaje:Anglais
Publicado: Princeton ; Oxford : Princeton University Press 2017.
Paris : Cyberlibris
Materias:
Acceso en línea:Accès Université Orléans et IFPM 
Nota: Couverture. https://static2.cyberlibris.com/books_upload/136pix/9781400888382.jpg
Cyberlibris (ScholarVox) Corpus Philosophie
Autres localisations: Voir dans le Sudoc
Edition sous un autre format:• A new stoicism, Lawrence C. Becker, Revised Edition, 2017, Princeton, Princeton University Press, 1 vol. (xviii-263 p.), 978-0-6911-7721-2
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504 |a Bibliogr. p. [239]-251. Index 
506 |a L'accès en ligne est réservé aux établissements ou bibliothèques ayant souscrit l'abonnement. Cyberlibris 
520 |a What would stoic ethics be like today if stoicism had survived as a systematic approach to ethical theory, if it had coped successfully with the challenges of modern philosophy and experimental science? A New Stoicism proposes an answer to that question, offered from within the stoic tradition but without the metaphysical and psychological assumptions that modern philosophy and science have abandoned. Lawrence Becker argues that a secular version of the stoic ethical project, based on contemporary cosmology and developmental psychology, provides the basis for a sophisticated form of ethical naturalism, in which virtually all the hard doctrines of the ancient Stoics can be clearly restated and defended. Becker argues, in keeping with the ancients, that virtue is one thing, not many; that it, and not happiness, is the proper end of all activity; that it alone is good, all other things being merely rank-ordered relative to each other for the sake of the good; and that virtue is sufficient for happiness. Moreover, he rejects the popular caricature of the stoic as a grave figure, emotionally detached and capable mainly of endurance, resignation, and coping with pain. To the contrary, he holds that while stoic sages are able to endure the extremes of human suffering, they do not have to sacrifice joy to have that ability, and he seeks to turn our attention from the familiar, therapeutic part of stoic moral training to a reconsideration of its theoretical foundations 
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