Cicero’s De Finibus: Philosophical Approaches by Julia Annas, Gábor Betegh

By Julia Annas, Gábor Betegh

Cicero is more and more known as a extremely smart contributor to the continuing moral debates among Epicureans, Stoics and different colleges. during this paintings at the basics of ethics his studying as a student, his ability as a attorney and his personal ardour for the reality bring about a piece which dazzles us in its presentation of the debates and even as indicates the detachment of the traditional sceptic. Many varieties of reader will locate themselves engaged with Cicero in addition to with the moral theories he offers. This assortment takes the reader extra into the debates, starting up new avenues for exploring this attention-grabbing paintings.

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In Fin. 37–38, which is given additional weight by its confirmation in the narrative frame in Fin. 50 The fundamental motivation here seems clear, since, as Brad Inwood has noted, the sequence of exempla deployed by Cicero in Fin. 1–2 is designed to demonstrate that the intrinsic goodness of virtue is a basic tenet of the mos maiorum (cf. Fin. 60–68, and Inwood 1990). Cicero’s stance is thus explained by a familiar sceptical move: we would need much stronger theoretical arguments than 50 should be considered the art of living, would not be sought if it had no practical effect.

29: [Cicero:] Certe, inquam, pertinax non ero tibique, si mihi probabis ea quae dices, libenter assentiar. (‘Rest assured that I will not be willful. ’) Fin. 2: [Cato:] Easdemne res? inquit; an parum disserui non verbis Stoicos a Peripateticis sed universa re et tota sententia dissidere? Atqui, inquam, Cato, si istud obtinueris, traducas me ad te totum licebit. ” exclaimed Cato. ”’) Fin. 95: Atqui iste locus [virtue is sufficient for beate vivere] est, Piso, tibi etiam atque etiam confirmandus, inquam; quem si tenueris, non modo meum Ciceronem sed etiam me ipsum abducas licebit.

37–38, which is given additional weight by its confirmation in the narrative frame in Fin. 50 The fundamental motivation here seems clear, since, as Brad Inwood has noted, the sequence of exempla deployed by Cicero in Fin. 1–2 is designed to demonstrate that the intrinsic goodness of virtue is a basic tenet of the mos maiorum (cf. Fin. 60–68, and Inwood 1990). Cicero’s stance is thus explained by a familiar sceptical move: we would need much stronger theoretical arguments than 50 should be considered the art of living, would not be sought if it had no practical effect.

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