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De finibus bonorum et malorum is a Socratic dialogue by the Roman orator, politician, and Academic Skeptic philosopher Marcus Tullius Cicero. It consists of three dialogues, over five books, in which Cicero discusses the philosophical views of Epicureanism, Stoicism, and the Platonism of Antiochus of Ascalon which supports a hybrid system of Platonism, Aristotelianism, and Stoicism. The treatise is structured so that each philosophical system is described in its own book, and then disputed in the following book. The book was developed in the summer of the year 45 BC, and was written over the course of about one and a half months. Together with the Tusculanae Quaestiones written shortly afterwards and the Academica, De finibus bonorum et malorum is one of the most extensive philosophical works of Cicero.
The philosophy of happiness is the philosophical concern with the existence, nature, and attainment of happiness. Some philosophers believe happiness can be understood as the moral goal of life or as an aspect of chance; indeed, in most European languages the term happiness is synonymous with luck. Thus, philosophers usually explicate on happiness as either a state of mind, or a life that goes well for the person leading it. Given the pragmatic concern for the attainment of happiness, research in psychology has guided many modern day philosophers in developing their theories.
Lucius Manlius Torquatus was a Roman politician and military commander. He was active during the Crisis of the Roman Republic and Caesar's Civil War. He commanded troops at the battles of Oricum, Dyrrhachium and Thapsus. The last of these ended the war, in a defeat for the faction Torquatus supported; he escaped the field, but was captured and killed shortly after. He is portrayed by Cicero in De Finibus as a spokesman advocating Epicurean ethics.
The Paradoxa Stoicorum is a work by the academic skeptic philosopher Cicero in which he attempts to explain six famous Stoic sayings that appear to go against common understanding: (1) virtue is the sole good; (2) virtue is the sole requisite for happiness; (3) all good deeds are equally virtuous and all bad deeds equally vicious; (4) all fools are mad; (5) only the wise are free, whereas all fools are enslaved; and (6) only the wise are rich.
References
- 1 2 Nova Roma, interview of A. Poliseno, "Stoicism in Ancient Rome",
- ↑ Section 2: Hellenistic and Roman Ethics Archived 2007-07-29 at the Wayback Machine
- ↑ Two Concepts of Morality: A Distinction of Adam Smith's Ethics and its Stoic Origin, extract on Jstor
- ↑ Stobaeus, in Long, A. A.; Sedley, D. N. (1987). The Hellenistic Philosophers: vol. 1. translations of the principal sources with philosophical commentary, 59B. Cambridge, England: Cambridge University Press (SVF III, 494)
- ↑ Plutarch, On Stoic Self-Contradictions, in Moralia , 1046 E–F (SVF III, 299, 243 – see Long & Sedley, 1987, 61F)
- ↑ Review of Keimpe Algra, Jonathan Barnes, Jaap Mansfeld, Malcolm Schofield, The Cambridge History of Hellenistic Philosophy. Cambridge: Cambridge University Press, 1999. pp. xix + 916. ISBN 0521250285.
- ↑ Long & Sedley, 1987, 59K
- ↑ Cicero wrote: "quod autem ratione est, id officium appellamus; est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis, in De Finibus Bonorum et Malorum , III, 58.[ clarification needed ]
- ↑ Diogenes Laërtius, Lives and Opinions of Eminent Philosophers , VII, 108–109 (SVF III, 495, 496; transl. in Long, A. A.; Sedley, D. N. (1987), 59E)