In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man＇s rel...In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man＇s relation with the Cosmos and with each human being separately, the Stoics of Rome （namely, Seneca, Marcus Aurelius, Epictetus, but even Cicero who fosters many of the earlier Stoic ethical views） enrich the content of this theorization by offering an expansion of the concept of the Greek philanthropy. Through the practical means of individual correction, which leads to the therapy of passions, the stoic sage returns to society in order to emancipate the human being and to ensure that man will recover his ontological dignity. This effort is grounded on benevolent and mild action, which aims to correct rather than to discipline in a punitive way. It is their contribution to philosophy that the author aims to discuss in connection with the recording of their thought on issues directly related with a non-violent and eudaimonistic way of life in the context of social peace.展开更多
文摘In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man＇s relation with the Cosmos and with each human being separately, the Stoics of Rome （namely, Seneca, Marcus Aurelius, Epictetus, but even Cicero who fosters many of the earlier Stoic ethical views） enrich the content of this theorization by offering an expansion of the concept of the Greek philanthropy. Through the practical means of individual correction, which leads to the therapy of passions, the stoic sage returns to society in order to emancipate the human being and to ensure that man will recover his ontological dignity. This effort is grounded on benevolent and mild action, which aims to correct rather than to discipline in a punitive way. It is their contribution to philosophy that the author aims to discuss in connection with the recording of their thought on issues directly related with a non-violent and eudaimonistic way of life in the context of social peace.
