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CoordenaÃÃo de AperfeiÃoamento de NÃvel Superior / Se o termo âfilosofiaâ, em seu sentido etimolÃgico significa amor à filosofia, tal amor se manifesta como amizade e este serà um dos temas mais caros aos antigos. Esta dissertaÃÃo,seguindo a metodologia de leitura e anÃlise de textos, convida inicialmente o leitor a refazer o percurso da noÃÃo de philia/amicitia no mundo greco-romano no qual seus fundamentos foram lanÃados e discutidos em pÃginas memorÃveis que vÃo desde os fragmentos de EmpÃdocles de Agrigento, passando pelos diÃlogos platÃnicos como o LÃside, o Banquete e o Fedro, pelos livros VIII e IX da Ãtica a NicÃmaco de AristÃteles, pelas Cartas de Epicuro e pelo diÃlogo Sobre a amizade de CÃcero, este Ãltimo na Roma republicana. Todavia, as pÃginas especialmente dedicadas deste trabalho monogrÃfico sÃo dirigidas à reflexÃo que SÃneca, na Roma imperial, confere à amizade em algumas das Cartas à LucÃlio, desfrutando do Ãcio filosÃfico que a situaÃÃo polÃtica adversa no principado neroniano lhe impÃs. AtravÃs de cartas,forma textual simples e direta de enviar ensinamentos ao jovem LucÃlio, e por que nÃo dizer tambÃm a nÃs, SÃneca repensa as relaÃÃes humanas alÃm das usuais formas de fisiologismo e clientelismo tÃo presentes na vida de patrÃcios e plebeus de seu tempo e propÃe um sentido mais elevado da amizade, no sentido de que esta seja recÃproca, solidÃria e desinteressada, componente fundamental da vida feliz e parte essencial de sua filosofia prÃtica. Foram obtidos os seguintes resultados: a constataÃÃo de que SÃneca nÃo entendeu Epicuro em relaÃÃo a amizade, que a sua forma de pensar o SÃbio à mais humana do que ocorria antes dele, pois apresenta um sÃbio que sente vontade de ter amigos e sente prazer em ter amigos e a sua escolha em tratar da amizade por meio de epÃstolas à feita por pensar que esse à o melhor modo de abordÃ-las. / If the term "philosophy" in its etymological sense means love for philosophy, that love manifests itself as friendship and this will be one of the most expensive to old themes. This dissertation, following the methodology of reading and analyzing texts, initially invites the reader to retrace the route of the notion of philia/amicitia in the Greco-Roman world in which its foundations were laid and discussed in memorable pages ranging from the fragments of Empedocles of Agrigentum, through the platonic dialogues as Lysis, the Symposium and Phaedrus, the books VIII and IX of the Nicomachean Ethics of Aristotle, Epicurus the letters and dialogue On friendship of Cicero, the last one latter in Republican Rome. However, the pages especially dedicated this monograph are directed to reflection that Seneca, in imperial Rome, gives the friendship in some of the Moral letters to Lucilius, enjoying the philosophical idleness that the adverse political situation in neroniano principality has imposed. Through letters, simple and straightforward textual form to send teaching the young Lucilio, and why not tell us, Seneca rethinks human relationships beyond the usual forms of patronage and clientelism so present in the life of patricians and plebeians of their time and proposes a higher sense of friendship, in the sense that this is reciprocal, caring and unselfish, fundamental component of the happy life and essential part of his practical philosophy. The following results were obtained: the realization that Seneca did not understand Epicurus in relation to friendship, that your way of thinking the Sage is more human than occurred before it, because it presents a sage who feel like having friends and takes pleasure in have friends and your choice in dealing with friendship through letters is made to think that this is the best way to address them.

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Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: In the Epistulae Morales Seneca presents his moral philosophy. Scholars such as Hadot, Mans and Smuts have studied Seneca's moral philosophy in the Epistulae Morales. The question is, how does Seneca present and develop his moral philosophy in the Epistulae Morales, i.e. what literary technique does he use? Scholars have pointed out that Seneca's use of the epistolary form is an integral part of this literary technique. The epistolary form was an ideal medium for conveying his moral philosophy: "[Seneca] presented himself as a spiritual guide, and for that purpose he made use of the literary form of letters ... In this form Seneca was able to give a detailed presentation of the course of moral education" (Misch 1950:419). The more specific question is thus: how does Seneca use the epistolary form to present and develop his moral philosophy in the Epistulae Morales? In order to answer how Seneca employs the epistolary form, it is necessary to understand what Seneca's goal was with the Epistulae Morales. I suggest that the goal of Seneca's moral philosophy in the Epistulae Morales is the development of a practical moral identity. Seneca's choice of the letter as the form of his philosophical discussion enabled him to create certain fictional personae. The three main personae of the Epistulae Morales are the Ideal Persona (the embodiment of Seneca's moral philosophy), the persona Seneca and the persona Lucilius. These personae demonstrate the phases of moral progress. The Ideal Persona is the ideal, which the personae Seneca and Lucilius must strive towards becoming. The persona Seneca acts in the role of the mentor, advising the persona Lucilius on how to achieve this ideal, but he is himself still struggling towards it. The persona Lucilius is just beginning to walk the road of moral progress at the beginning of the Epistulae Morales. The phases of moral progress, which are enacted by the three personae, are also the phases of the development of a practical moral identity. The practical moral identity should thus be viewed both as a goal and as a process in the letters. Epistulae Morales 1-29 form a separate whole, as scholars have pointed out. These letters also supply sufficient evidence of Seneca's literary technique of developing a practical moral identity in the Epistulae Morales. A close reading of Epistulae Morales 1-29 in Chapter 2 analyses this literary technique. Chapter 3 involves a systematic exposition of the practical moral identity in terms of certain themes. The themes represent the main aspects of moral development, i.e. the main aspects of the development of a practical moral identity in Epistulae Morales 1-29. / AFRIKAANSE OPSOMMING: In die Epistulae Morales bied Seneca sy morele filosofie aan. Vakkundiges soos Hadot, Mans en Smuts het Seneca se morele filosofie in die Epistulae Morales bestudeer. Die vraag is egter, hoe ontwikkel Seneca sy morele filosofie in die Epistulae Morales, m.a.w watter literêre tegniek gebruik hy? Vakkundiges het daarop gedui dat Seneca se gebruik van die briefvorm 'n integrale deel van hierdie literêre tegniek uitmaak. Die briefvorm was 'n ideale medium om sy morele filosofie weer te gee: "[Seneca] presented himself as a spiritual guide, and for that purpose he made use of the literary form of letters ... In this form Seneca was able to give a detailed presentation of the course of moral education" (Misch 1950:419). Die meer spesifieke vraag is dus: hoe gebruik Seneca die briefvorm om sy morele filosofie in die Epistulae Morales te ontwikkel? Om hierdie vraag te beantwoord, is dit nodig om te verstaan wat Seneca se doel met die Epistulae Morales was. Ek stel voor dat Seneca die ontwikkeling van 'n praktiese morele identiteit ten doel gehad het. Seneca se gebruik van die briefvorm het hom in staat gestel om sekere fiktiewe personae te skep. Die drie hoof personae van die Epistulae Morales is die Ideale Persona (die verpersoonliking van Seneca se morele filosofie), die persona Seneca en die persona Lucilius. Hierdie personae verteenwoordig die fases van morele ontwikkeling. Die Ideale Persona is die ideaal, wat Seneca en Lucilius moet nastreef. Seneca speel die rol van mentor. Hy gee Lucilius raad oor hoe om hierdie ideaal te verwesenlik, maar hyself streef ook daarna. Die Epistulae Morales open met Lucilius aan die begin van sy morele ontwikkeling. Die fases van morele ontwikkeling wat deur die drie personae opgevoer word is ook die fases van die ontwikkeling van 'n praktiese morele identiteit. Die praktiese morele identiteit moet gesien word as beide 'n doel en 'n proses in die briewe. Epistulae Morales 1-29 vorm 'n afsonderlike geheel, soos deur vakkundiges uitgewys is. Hierdie briewe verskaf voldoende bewys vir die literêre tegniek waarmee die praktiese morele identiteit in die Epistulae Morales geskep word. 'n Gedetailleerde analise van Epistulae Morales 1-29 in Hoofstuk 2 analiseer hierdie literêre tegniek. Hoofstuk 3 gee 'n sistematiese uiteensetting van die praktiese morele identiteit in terme van sekere temas. Die temas verteenwoordig die hoof aspekte van morele ontwikkeling, m.a.w. die hoof aspekte van die ontwikkeling van 'n praktiese morele identiteit in Epistulae Morales 1-29.

AQUINO, Gabriel Eleres de. A amizade nas cartas a Lucílio de Sêneca. 2016. 81f. - Dissertação (Mestrado) - Universidade Federal do Ceará, Programa de Pós-Graduação em Filosofia, Fortaleza (CE), 2016. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2016-10-10T13:53:04Z No. of bitstreams: 1 2016_dis_geaquino.pdf: 981097 bytes, checksum: b065100b94e67304f39d347ab26b5fd7 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-10-11T16:39:29Z (GMT) No. of bitstreams: 1 2016_dis_geaquino.pdf: 981097 bytes, checksum: b065100b94e67304f39d347ab26b5fd7 (MD5) / Made available in DSpace on 2016-10-11T16:39:29Z (GMT). No. of bitstreams: 1 2016_dis_geaquino.pdf: 981097 bytes, checksum: b065100b94e67304f39d347ab26b5fd7 (MD5) Previous issue date: 2016 / If the term "philosophy" in its etymological sense means love for philosophy, that love manifests itself as friendship and this will be one of the most expensive to old themes. This dissertation, following the methodology of reading and analyzing texts, initially invites the reader to retrace the route of the notion of philia/amicitia in the Greco-Roman world in which its foundations were laid and discussed in memorable pages ranging from the fragments of Empedocles of Agrigentum, through the platonic dialogues as Lysis, the Symposium and Phaedrus, the books VIII and IX of the Nicomachean Ethics of Aristotle, Epicurus the letters and dialogue On friendship of Cicero, the last one latter in Republican Rome. However, the pages especially dedicated this monograph are directed to reflection that Seneca, in imperial Rome, gives the friendship in some of the Moral letters to Lucilius, enjoying the philosophical idleness that the adverse political situation in neroniano principality has imposed. Through letters, simple and straightforward textual form to send teaching the young Lucilio, and why not tell us, Seneca rethinks human relationships beyond the usual forms of patronage and clientelism so present in the life of patricians and plebeians of their time and proposes a higher sense of friendship, in the sense that this is reciprocal, caring and unselfish, fundamental component of the happy life and essential part of his practical philosophy. The following results were obtained: the realization that Seneca did not understand Epicurus in relation to friendship, that your way of thinking the Sage is more human than occurred before it, because it presents a sage who feel like having friends and takes pleasure in have friends and your choice in dealing with friendship through letters is made to think that this is the best way to address them. / Se o termo “filosofia”, em seu sentido etimológico significa amor à filosofia, tal amor se manifesta como amizade e este será um dos temas mais caros aos antigos. Esta dissertação,seguindo a metodologia de leitura e análise de textos, convida inicialmente o leitor a refazer o percurso da noção de philia/amicitia no mundo greco-romano no qual seus fundamentos foram lançados e discutidos em páginas memoráveis que vão desde os fragmentos de Empédocles de Agrigento, passando pelos diálogos platônicos como o Líside, o Banquete e o Fedro, pelos livros VIII e IX da Ética a Nicômaco de Aristóteles, pelas Cartas de Epicuro e pelo diálogo Sobre a amizade de Cícero, este último na Roma republicana. Todavia, as páginas especialmente dedicadas deste trabalho monográfico são dirigidas à reflexão que Sêneca, na Roma imperial, confere à amizade em algumas das Cartas à Lucílio, desfrutando do ócio filosófico que a situação política adversa no principado neroniano lhe impôs. Através de cartas,forma textual simples e direta de enviar ensinamentos ao jovem Lucílio, e por que não dizer também a nós, Sêneca repensa as relações humanas além das usuais formas de fisiologismo e clientelismo tão presentes na vida de patrícios e plebeus de seu tempo e propõe um sentido mais elevado da amizade, no sentido de que esta seja recíproca, solidária e desinteressada, componente fundamental da vida feliz e parte essencial de sua filosofia prática. Foram obtidos os seguintes resultados: a constatação de que Sêneca não entendeu Epicuro em relação a amizade, que a sua forma de pensar o Sábio é mais humana do que ocorria antes dele, pois apresenta um sábio que sente vontade de ter amigos e sente prazer em ter amigos e a sua escolha em tratar da amizade por meio de epístolas é feita por pensar que esse é o melhor modo de abordá-las.