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Seneca's main sources were Stoic.J. Fillion-Lahille has argued that the first book of the De Ira was inspired by the Stoic philosopher Chrysippus' (3rd-century BC) treatise On Passions (Peri Pathôn), whereas the second and third drew mainly from a later Stoic philosopher, Posidonius (1st-century BC), who had also written a treatise On Passions and differed from Chrysippus in giving a bigger ...
Seneca regards philosophy as a balm for the wounds of life. [52] The destructive passions, especially anger and grief, must be uprooted, [53] or moderated according to reason. [54] He discusses the relative merits of the contemplative life and the active life, [52] and he considers it important to confront one's own mortality and be able to ...
While Seneca's plays evoke Aeschylus' Oresteia in narrative and characters, they also serve the important purpose of shedding light on unclear scenes in the original Agamemnon. Additionally, Seneca once again philosophizes the original story further, while adding more violently-detailed recounts of the murders that took place off-stage. [12]
Epistulae Morales ad Lucilium (Latin for "Moral Letters to Lucilius"), also known as the Moral Epistles and Letters from a Stoic, is a letter collection of 124 letters that Seneca the Younger wrote at the end of his life, during his retirement, after he had worked for the Emperor Nero for more than ten years.
However, the phrase Fiat justitia ruat caelum does not appear in De Ira; [8] and, in fact, Seneca used the story as an example of anger leading people to ignore right and do wrong, as Piso's decisions trampled on several legal principles, particularly that of Corpus delicti, which states that a person cannot be convicted of a crime unless it ...
Jason is made a more appealing figure by Seneca - thus strengthening the justification for, and power of, Medea’s passion. [9] Nevertheless, the increased degree of stage violence in the Seneca version, [ 10 ] and its extra gruesomeness, has led it to be seen as a coarser and more sensational version of Euripides’ play.
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One of the first people to study anger and the control of anger was the Roman philosopher Seneca. He studied anger during his lifetime, c. 4 BC – AD 65, and from his experiences and observations, he formulated ways to control anger. This could be considered an early form of anger management.