Notre thèse a comme point de départ la discussion critique d’un concept donné pour acquis par les spécialistes de la littérature et de la philosophie antiques. Il s’agit de la diatribe cynico-stoïcienne, ainsi nommée parce qu'elle ferait coexister des motifs cyniques et des thèmes stoïciens. Nous commençons par évaluer l'exactitude de la définition largement admise qui met la diatribe en relation avec toute une tradition d’argumentations relevant de la philosophie morale vulgarisatrice. Puis nous justifions notre choix d’accepter, en cherchant à les intégrer, certains acquits scientifiques récents, visant à défendre la diatribe comme un genre relevant de la méthode de direction spirituelle à l’intérieur des écoles philosophiques d’origine socratique, avec un accent particulier sur la situation d’énonciation maître-disciple. De ce genre littéraire controversé, d’origine grecque, nous analysons le passage à la latinité en examinant tout d’abord le problème terminologique, puis celui du cadrage philosophique. Parmi les procédés, définis comme diatribiques, nous nous intéressons à la seule caractéristique qui ne paraisse pas être mise en question et qui pour cette raison précisément pourrait servir de fondement à l’existence du genre même : le dialogisme et la présence d’un interlocuteur fictif. Nous concentrons ensuite notre attention sur l’œuvre de Sénèque, et notamment sur Les Lettres à Lucilius où la situation d’énonciation maître-disciple est intensément visible et dans laquelle la présence de l’interlocuteur fictif est structurellement liée au développement de cette relation. Nous passons ensuite à l’étude des formes diatribiques de la satire romaine afin d’aborder les cas de Lucilius, Horace et Perse. Un bref exposé est finalement consacré à l’analyse des relations entre la diatribe, la Seconde Sophistique et la prédication religieuse. / The starting point of our thesis is the critical discussion of a concept taken for granted by literary and ancient philosophy scholars. This is the cynic-stoic diatribe, so named because cynical themes would coexist with Stoic ones. Our first step is assessing the accuracy of the widely accepted definition, which makes the connection between the diatribe and a tradition of topics relating to moral popular philosophy. Then we explain our choice to accept and to try to integrate recent scientific acknowledgments which accept the diatribe as a literary genre relating to the spiritual guidance method of the Socratic philosophical schools, with a particularly attentive focus on the relationship between master and disciple. Starting from this controversial genre of Greek origin, we analyze the transition to the Roman period, by first examining the terminological aspect and then the philosophical framing. Among the methods, defined as diatribic, we focus on the only feature which does not appear to be challenged and that for this exact reason could be the basis of the existence of the genre itself: dialogism and the presence of a fictitious interlocutor.We then focus our attention on Seneca's work, and particularly on Letters to Lucilius, where the attempt to create a master-disciple relationship is intensely visible, and in which the presence of a fictitious interlocutor is structurally related to the development of this relationship. Then we discuss the diatribic forms of Roman satire, to reach Lucilius', Horace's and Persius' cases. A brief presentation is finally devoted to the analysis of relations between the diatribe, the Second Sophistic and the religious preaching.

Seneca's Apocolocyntosis is a sat.ire on the deceased emperor Claudius. probably written in the early months after his death in AD54. Although the authorship and title of the work have been called into question. scholars have now reached a consensus that the sat.ire was written by Seneca and is titled "Apocolocyntosis." Its purpose, characteristic of the Menippean genre, was didactic.

Texte remanié de : Thèse de doctorat : Lettres : Heidelberg : 1983. / Bibliogr. p. 243-252.

No description available.

La tesi verte sull’attività politica e filosofica di Seneca. Si dimostra che Seneca fu un politico, che fece uso della proprie conoscenze filosofiche come di un instrumentum regni, prima, quando fu il maestro di Nerone (durante il cosiddetto Quinquennium felix), in seguito, quando compose le Epistulae Morales ad Lucilium. Con questo corpus di lettere Seneca ambiva a fornire un’educazione etica ai futuri leaders politici, che avrebbero dovuto governare conformemente alla filosofia stoica. Inoltre, nella tesi si dimostra che Seneca considerava la poltica come un instrumentum philosophiae, in quanto attraverso l’attività politica la contemplazione filosofica si volge in azione, che guida l’esistenza umana. La seconda parte della tesi fornisce un commento lemmatico, filosofico, storico e stilistico, dell’Epistula 94.1-51. In questo testo Seneca esprime la propria visione progressita della vita individuale e sociale. Suggerisce inoltre di guardare a lui come all’Agrippa di Età neroniana, impegnato a combattere contro la decadenza morale di Roma. Seneca ci consegna anche la chiave di accesso alla comprensione del Principato neroniano, con particolare attenzione posta alla Domus Aurea. / This thesis focuses on Seneca’s political and philosophical work. I show that Seneca was a politician who made use of his philosophical knowledge as an instrumentum regni, before, when he was Nero’s tutor (during the so-called Quinquennium felix), after, when he wrote his Epistulae Morales ad Lucilium. With his body of letters, he aimed to provide ethical education to future political leaders ruling according to Stoic philosophy. Moreover, this thesis shows that Seneca regarded politics as an istrumentum philosophiae, as through politics philosophical contemplation turns into action, directing human life. The second part of this thesis provides a lemmatic philosophical, historical and stylistic commentary of Seneca’s Epistula 94.1-51. In this letter Seneca confers his progressive view of individual and social life. He also suggests to us to regard himself as the Neronian Agrippa, busy fighting against moral decadence in Rome. He also gives us the key to understand the Neronian Age, in greater detail the Domus Aurea.

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.

Cette étude des différents aspects de la théologie et de la religion de Sénèque, basée sur l’ensemble du corpus sénéquien, offre une perspective sur l’évolution et l’adaptation de la doctrine stoïcienne en contexte romain. Elle considère le phénomène religieux à la fois du point de vue de la religion civile du citoyen et de la piété intérieure de la personne. La diversité d’une œuvre mi-philosophique mi-poétique impose un point de vue plus synchronique que diachronique (même si l’évolution de la pensée de l’auteur est prise en compte), qui privilégie l’exégèse en fonction des genres littéraires et de leurs codes. La 1ère partie analyse les dominantes de la conscience religieuse romaine (l’opposition religio/superstitio), éclairées par l’héritage critique. La 2ème partie démontre que Sénèque cherche toujours à trouver une valeur aux discours de la religion traditionnelle et des poètes sur le dieu. Sa situation de philosophe homme d’état le contraint à faire des concessions, notamment au sujet du culte impérial. La 3ème partie fait un bilan doctrinal sur le monisme stoïcien et sur son appropriation par Sénèque, qui laisse la place à une vraie émotion religieuse à l’égard du deus rationnel. La hiérophanie progressive de la divinité par le progressant en sagesse implique un glissement de la physique vers l’éthique. La 4ème partie s’attache à la question de la recherche d’un langage adéquat pour définir la divinité. La 5ème partie traite du rapport de l’individu à la divinité. L’homme, héroïque dans son dépassement de la contingence, se hisse par un exercice de la pensée au rang du deus, jusqu’à leur communion dans la sagesse pure, notamment grâce à la prière philosophique. / This study of various aspects of Seneca’s religion and theology, drawn from the entirety of his body of work, offers a perspective on the evolution and the adaptation of the Stoic doctrin in the Roman context. The religious phenomenon is considered here simultaneously from two standpoints: the Citizen’s civil religion, as well as the inner piety of the individual. The diversity of a half-philosophical, half-poetical work would warrant a synchronic rather than diachronic view (even taking into account the evolution of the author’s thought), which favors an exegesis based on literary genres and their codes. The first part analyzes the dominant principles of Roman religious consciousness (the opposition religio/superstitio), in the light of critical heritage. The second part demonstrates that Seneca constantly tries to find some value in traditional religious discourse, as well as in the words of the poets. His situation as a philosopher/statesman forces him to make concessions, especially on the imperial cult. The third part constitutes a doctrinal summary of stoic monism and its appropriation by Seneca, who leaves room for a true religious emotion towards the rational deus. The progressive hierophany by an individual growing in wisdom implies a transition from physics towards ethics. The fourth part treats the question of the search for adequate language to define the divinity. The fifth part explores the relationship between the individual and the divinity. Man, heroic in his rise above contingencies, elevates himself through an exercise of thought to the rank of deus, up to communing with the god in pure wisdom, chiefly through philosophical prayer.

This work deals with education for virtues in Ancient Greece and Rome and is looking for common elements that can be traced in current educational practice as a reference to this education. It focuses on several important philosophers: Socrates, Plato, Aristotle, Cicero, Seneca and Quintilianus. It examines the virtues which were considered to be the most important, how one can reach them and if they can be learned. The final chapter describes how the antique education for virtue influenced the contemporary Czech education, particularly in the General educational programme for basic education and General educational programme for high schools.

Esta dissertação apresenta o sentido ético do cuidado de si voltado aos ambientes competitivos de trabalho, a partir das obras de Sêneca, intituladas Da tranquilidade da alma, A brevidade da vida, A vida feliz e Cartas a Lucílio, tendo como apoio teórico as interpretações feitas por Michel Foucault, no livro A hermenêutica do sujeito. O estudo das referidas obras de Sêneca permite demonstrar suas inter-relações com o cuidado de si e com o cuidado do outro, bem como, com o significado do cuidado de si, no contexto estoico desse filósofo. Diante da questão sobre qual o sentido do cuidado de si em ambientes competitivos de trabalho, os quais podem não se limitar apenas à extensão do espaço físico, mas se estender à dimensão da vida do indivíduo, examina-se o sentido de cuidado de si, pelo olhar ético de Sêneca, e se o relaciona aos ambientes competitivos de trabalho. Por meio da análise da teoria de Sêneca e do entendimento sobre a constituição dos ambientes competitivos, amparados na obra de Herbert Marcuse, A ideologia da sociedade unidimensional, e nas obras de Foucault, Microfísica do poder, Vigiar e punir e As palavras e as coisas, é possível refletir se o cuidado de si e a competição são um paradoxo para o homem que exerce seu trabalho, seja para garantir seu sustento ou para buscar níveis mais elevados de desempenho e realização pessoal. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2014-12-08T11:49:31Z No. of bitstreams: 1 Dissertacao Claudia Soave.pdf: 1478196 bytes, checksum: ec7f2380fd445afa155c104cbbb8498b (MD5) / Made available in DSpace on 2014-12-08T11:49:31Z (GMT). No. of bitstreams: 1 Dissertacao Claudia Soave.pdf: 1478196 bytes, checksum: ec7f2380fd445afa155c104cbbb8498b (MD5) / This dissertation introduces the ethical sense of self-care focused to the competitive work environments, from the works of Seneca, entitled From tranquility of the Soul, The brevity of life, The happy life and Letters to Lucilio, having as a theory support, the interpretations made by Michel Foucault, in the book The Hermeneutics of the Subject. The study of the mentioned works of Seneca allows to demonstrate their interrelations with self-care and with care of others as well as with the meaning of self-care in the unfailing context of this philosopher. Faced with the question of what is the meaning of self-care in competitive work environments, which can not be restricted only to the extention of physical space, but extend to the dimension of the individual's life, intended to consider the sense of self-care, by the ethical look of Seneca and relate it to competitive work environments. Through analysis of Seneca’s theory and understanding of the competitive environments' formation, supported in the Herbert Marcuse's work, The ideology of one-dimensional society and in the works of Foucault, Monitor and Punish and Words and Things, you can reflect if the self-care and the competition are a paradox for the man who does his job, to guarantee his sustenance or look for higher performance's levels and personnel achievement.

Esta dissertação apresenta o sentido ético do cuidado de si voltado aos ambientes competitivos de trabalho, a partir das obras de Sêneca, intituladas Da tranquilidade da alma, A brevidade da vida, A vida feliz e Cartas a Lucílio, tendo como apoio teórico as interpretações feitas por Michel Foucault, no livro A hermenêutica do sujeito. O estudo das referidas obras de Sêneca permite demonstrar suas inter-relações com o cuidado de si e com o cuidado do outro, bem como, com o significado do cuidado de si, no contexto estoico desse filósofo. Diante da questão sobre qual o sentido do cuidado de si em ambientes competitivos de trabalho, os quais podem não se limitar apenas à extensão do espaço físico, mas se estender à dimensão da vida do indivíduo, examina-se o sentido de cuidado de si, pelo olhar ético de Sêneca, e se o relaciona aos ambientes competitivos de trabalho. Por meio da análise da teoria de Sêneca e do entendimento sobre a constituição dos ambientes competitivos, amparados na obra de Herbert Marcuse, A ideologia da sociedade unidimensional, e nas obras de Foucault, Microfísica do poder, Vigiar e punir e As palavras e as coisas, é possível refletir se o cuidado de si e a competição são um paradoxo para o homem que exerce seu trabalho, seja para garantir seu sustento ou para buscar níveis mais elevados de desempenho e realização pessoal. / This dissertation introduces the ethical sense of self-care focused to the competitive work environments, from the works of Seneca, entitled From tranquility of the Soul, The brevity of life, The happy life and Letters to Lucilio, having as a theory support, the interpretations made by Michel Foucault, in the book The Hermeneutics of the Subject. The study of the mentioned works of Seneca allows to demonstrate their interrelations with self-care and with care of others as well as with the meaning of self-care in the unfailing context of this philosopher. Faced with the question of what is the meaning of self-care in competitive work environments, which can not be restricted only to the extention of physical space, but extend to the dimension of the individual's life, intended to consider the sense of self-care, by the ethical look of Seneca and relate it to competitive work environments. Through analysis of Seneca’s theory and understanding of the competitive environments' formation, supported in the Herbert Marcuse's work, The ideology of one-dimensional society and in the works of Foucault, Monitor and Punish and Words and Things, you can reflect if the self-care and the competition are a paradox for the man who does his job, to guarantee his sustenance or look for higher performance's levels and personnel achievement.