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Practical Philosophy: The Greco-Roman Moralists

Practical Philosophy: The Greco-Roman Moralists

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Practical Philosophy: The Greco-Roman Moralists

Practical Philosophy: The Greco-Roman Moralists

Course No.  4473
Course No.  4473
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Course Overview

About This Course

24 lectures  |  30 minutes per lecture
Imagine a course that teaches you not only how to think like the great philsophers, but how to live. Greeks and Romans of the early imperial period are often overlooked in the annals of philosophical study, but provided down-to-earth advice on how to live a solid, happy life. Professor Luke Timothy Johnson returns to The Teaching Company to study these geat thinkers with you.
24 Lectures
  • 1
    The World of the Greco-Roman Moralists
    This opening presentation introduces the Greco-Roman moralists through a comparison between the ancient Roman Empire and the new American Empire. The moral philosophers look less like academic philosophers of today than they do the talk-show therapists who haunt contemporary media. x
  • 2
    How Empire Changed Philosophy
    Greek philosophy found its distinctive voice in the context of the city-state, but the late Roman republic and early empire were different worlds. The rich sense of local culture and of citizen participation that had marked Athens was now subordinated to the structures of empire. For those in the middle of society, the result was sometimes alienation and anomie. x
  • 3
    The Great Schools and Their Battles
    The sages of the early empire agreed that a virtuous life was the best life, but disagreed on the best way of accomplishing virtue. To some extent, their differences were based in the various schools of philosophy that grew up in Greece. Each had distinctive opinions concerning reality, truth, and virtue. The most influential traditions for the Greco-Roman moralists were Stoicism and Cynicism. x
  • 4
    Dominant Themes and Metaphors
    Greco-Roman philosophers teach in many literary modes, including letters, discourses, biographies, and collections of maxims. Certain themes and metaphors constantly recur. The first is athletic: The quest for virtue is perceived as an Olympic contest. The second is medical: Virtue is health and vice is illness. The philosopher, not incidentally, is the physician of the soul. x
  • 5
    The Ideal Philosopher—A Composite Portrait
    What should the philosopher be like? Those committed to the pursuit of wisdom emphasized inner qualities of character. Proteptic discourses by Dio Chrysostom, Epictetus, Lucian of Samosata, and the emperor Julian provide a composite portrait of the ideal philosopher. x
  • 6
    The Charlatan—Philosophy Betrayed
    The polemical attacks of philosophers were directed not only at members of rival schools or at sophists who spoke publicly for pay. Their greatest scorn and contempt were reserved for charlatans (goetai), those who claimed the name of philosopher, but whose behavior did not match their professed ideals. A particularly sustained and effective dismantling of a charlatan is Lucian of Samosata's Proteus Peregrinus. x
  • 7
    Philosophy Satirized—The Comic Lucian
    Lucian of Samosata (120–200 C.E.) is one of history's great humorists, the ancient world's equivalent of Jonathan Swift or Mark Twain. In his savage attacks on the pomposities of pretend philosophers, Lucian most resembles the American journalist, H. L. Mencken. As his tractates Nigrinus and Demonax demonstrate, he also had a great respect for what he considered to be an authentic philosophical spirit. x
  • 8
    Cicero—The Philosopher as Politician
    Marcus Tullius Cicero (106–43 B.C.E.) is one of the best-known figures of Roman antiquity, because of his public career as a politician, and his extensive private correspondence. While not entirely admirable in his own character, he shows us the real-life struggle between high ideals and human frailty. x
  • 9
    Seneca—Philosopher as Court Advisor
    Lucius Annaeus Seneca (4 B.C.E.–65 C.E.), like Cicero, was fundamentally a scholar, and attained the consulship (57 C.E.). His greatest role was as tutor to the young man who would become the emperor Nero, to whom Seneca directed his best thoughts on the virtuous government and kingship (for example, On Clemency). Seneca composed many letters and essays approached from the perspective of Roman Stoicism. x
  • 10
    Good Roman Advice—Cicero and Seneca
    No aspect of life was so highly valued in Greco-Roman culture as friendship. The first part of this presentation investigates Cicero's great treatise, On Friendship. The second part draws lessons from a comparison of Cicero's and Seneca's treatment of old age. x
  • 11
    Musonius Rufus—The Roman Socrates
    Cicero's contemporary Musonius Rufus is virtually unknown to us, even though he enjoyed a huge reputation among his fellow philosophers. His fame had something to do with his impressive virtue. From the fragments of his discourses that remain, we see that he was at once rigorous and humane, remarkably open to the capacity of women to learn, yet traditional in his perception of their social roles. x
  • 12
    Dio Chrysostom—The Wandering Rhetorician
    Dio of Prusa (45–115 C.E.) is unusual among the Greco-Roman moralists, because he spent part of his life as one of their rivals. His great eloquence earned him the name Chrysostom ("golden-tongue"). In mid-life, he experienced a dramatic conversion to the philosophical life. His orations provide a lively portrait of the many public speakers competing for attention in Hellenistic cities, as well as the qualities distinguishing the real philosopher from the charlatan. x
  • 13
    Dio Chrysostom—Preaching Peace and Piety
    As a public speaker who traveled from city to city, Dio had the opportunity to address issues of civic and not simply individual virtue and vice. His pleas for concord between cities evoke some of the other major themes of ancient philosophy. Dio is an example of a philosophical monotheism that developed independently within Greco-Roman culture. x
  • 14
    Epictetus—Philosopher as School Teacher
    Epictetus (c. 50-120 C.E.) is recognized as one of the great moral teachers of any age. Born a slave and suffering from lameness, he was freed sometime after the death of Nero (c. 68), but was banished from Rome by the emperor Domitian in 89 or 93. He founded a school for young, would-be philosophers in Epirus. This first presentation on Epictetus focuses on his life and his manner of teaching through the lively discourses known as diatribes. x
  • 15
    Epictetus—The Stotic Path to Virtue
    Epictetus's discourses show how Stoic philosophy was constantly put in service of moral transformation. In this presentation, we learn the basics of Stoic doctrine as communicated to his students by Epictetus, and especially the personal twist he puts on logic, physics, and ethics. x
  • 16
    Epictetus—The Messenger of Zeus
    The Greco-Roman philosophers remind us that high moral standards and religious convictions do not necessarily go hand-in-hand. Epictetus stands out for his personal religious fervor. His understanding of the true Cynic is as a messenger of God to humans, to turn them from vice and toward virtue. x
  • 17
    Marcus Aurelius—Meditations of the King
    Among the most attractive representatives of ancient moral philosophy is the emperor, Marcus Aurelius (121-180 C.E.). His sole literary work, the Meditations, was composed while he was engaged in his military campaigns. It shows how democratic the ideals of philosophy were within the empire, embracing both the slave Epictetus and the emperor Marcus, whose personal circle also included philosophers of various schools, all dedicated to the life of virtue. x
  • 18
    Jews Thinking Like Greeks
    The power and persuasiveness of Hellenistic moral philosophy is nowhere more evident than in its impact on Jewish thinkers of the imperial period. Greek-speaking Jews in Palestine and the Diaspora, although regarding their ancestral traditions as older and better, nevertheless adopted the perspectives of Greek philosophy. In his Jewish War and Antiquities of the Jews, Josephus describes Jewish sects in terms of philosophical schools. x
  • 19
    Philo—Judaism as Greek Philosophy
    The synthesis of Judaism and Greek philosophy found its most prolific expression in the writings of Philo Judaeus of Alexandria (15 B.C.E.-50 C.E.). A member of a wealthy and influential Jewish family, Philo was also thoroughly steeped in Hellenistic culture. He unhesitatingly interpreted Jewish traditions from the perspective of Greco-Roman philosophy. x
  • 20
    Plutarch—Biography as Moral Instruction
    Plutarch of Chaeronea (46-146 C.E.) lived under the emperors Nerva, Trajan, and Hadrian, a time when the Roman Empire enjoyed some of its best and most stable government. His life was correspondingly placid and productive. We review his major ethical writings, The Moralia and The Lives of the Noble Grecians and Romans. x
  • 21
    Plutarch and Philosophical Religion
    As an official functionary in a cult, and a man generally dedicated to traditional practices, Plutarch provides insight into the way a sympathetic philosopher viewed religion during the empire's most stable period. This presentation considers some of his general views before considering some of his treatises dealing specifically with religious issues. x
  • 22
    Plutarch on Virtue and Educating Children
    The ancient moralists disputed how virtue was acquired, but most agreed that it involved some form of prokope, or progress, that resulted from the cultivation of habits. No one had a better grasp of the difficulties of this process than Plutarch. We consider his tractate "On Progress in Virtue" and his treatise "On the Education of Children." x
  • 23
    Plutarch—Envy, Anger, and Talking Too Much
    If the Greco-Roman moralists were adept at describing virtues, they excelled in their depictions of vice. Plutarch's Moralia is filled with precise and subtle examinations of human failing. We gain some acquaintance with his opinions of three vices discussed broadly by ancient philosophers: anger, envy, and garrulousness. x
  • 24
    The Missing Page in Philosophy’s Story
    The Greco-Roman moralists remind us of the deeper issue that has traditionally been at the heart of philosophy: how to live well as a human being. The Greco-Roman moralists tend to be neglected by scholars in spite of their importance. The story of philosophy might look different if the page dealing with them were read more carefully. x

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Luke Timothy Johnson
Ph.D. Luke Timothy Johnson
Emory University

Dr. Luke Timothy Johnson is the Robert W. Woodruff Professor of New Testament and Christian Origins at Emory University's Candler School of Theology in Atlanta, Georgia. Professor Johnson earned a Ph.D. in New Testament Studies from Yale University, as well as an M.A. in Religious Studies from Indiana University, an M.Div. in Theology from Saint Meinrad School of Theology, and a B.A. in Philosophy from Notre Dame Seminary in New Orleans. A former Benedictine monk, Professor Johnson has taught at Yale Divinity School and Indiana University, where he received the President's Award for Distinguished Teaching, was elected a member of the Faculty Colloquium in Teaching, and won the Brown Derby Teaching Award and the Student Choice Award for teaching. At Emory University, he has twice received the On Eagle's Wings Excellence in Teaching Award. In 2007 he received the Candler School of Theology Outstanding Service Award. His most recent award is the 2011 Louisville Grawemeyer Award in Religion for the ideas set forth in his 2009 book, Among the Gentiles: Greco-Roman Religion and Christianity. Professor Johnson is the author of more than 20 books, including The Real Jesus: The Misguided Quest for the Historical Jesus and the Truth of the Traditional Gospels and The Writings of the New Testament: An Interpretation, which is widely used as a textbook. He has also published several hundred scholarly articles and reviews.

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Reviews

Rated 4.6 out of 5 by 46 reviewers.
Rated 5 out of 5 by An Intro to Roman Ethics and Philosophy This course is an good introduction to a broad array of Roman philosophers by focusing their examination of the qualities for living a responsible, virtuous, good life; a topic of much interest in philosophy of previous ages. The scope is ambitious and, IMO, succeeds admirably, It accomplishes it's aims so well, that one without previous study will gain a good introduction and the course book provides guidance for further study. Thus is no small feat and is why I highly recommend this course. Professor Johnson, as others noted, does have some quirks. He occasionally takes unwarranted flights of conjecture, and at times can get carried away with his own appreciation of his wittiness, that may not be shared by his audience. But, to be fair, I found such flights to be only occasional and while they may prove irritating interludes in a few lectures, they do not negate the value of this course. January 7, 2014
Rated 5 out of 5 by Excellent in Every Respect I initially bought this course as part of my own late-life review of the Greco-Roman philosophers I first encountered as a graduate student, over 40 years ago. However, Professor Johnson's command of the materials, obvious enthusiasm, and profound learning have made this course one of my favorites from The Great Courses. In fact, I plan to start over again, not only because Professor Johnson covers so much territory so well but, more important, he's such a companionable guide. I like having him look over my shoulder as I read Lucian, Plutarch, Marcus Aurelius, Cicero and the other figures he covers in the course. I think he is spot-on with his conclusion that the Greco-Roman moralists represent a large and important missing part of philosophy. And, perhaps more important, they have a lot to say to us about what it is to lead a good life. Thank you Professor Johnson. October 29, 2013
Rated 4 out of 5 by A Gem (in most respects)! This is an extremely interesting and informative course on philosophers or moralists of the Roman Empire that is well-grounded and accessible to all. No previous background is needed, as Professor Johnson supplies all that you would need. I was more than a bit irritated, however, by his use of the politically correct BCE (Before the Common Era)/CE (Common Era) dating in the lectures. Other reviewers complain about Professor Johnson’s delivery, and I have to admit his voice is sometimes grating and he often seems pompous (hence my rating, which I would place at 4.5). But stick with him. I did, and I am glad for it. As I got engrossed in his lectures, I put my irritation to one side and eventually let it go. This is a philosophy course like no other, as it does not deal with theories and ideas, but rather with how to live well as a human being: wisdom and the “ethics of character” rather than knowledge. Professor Johnson maintains that the moralists of the Roman Empire constitute a missing page in Philosophy’s story, and that their work is at the heart of the philosophical “enterprise”. This focus, however, led to the Greco-Roman Moralists being later underappreciated, according to Professor Johnson, by other philosophers (focused on such issues as being and knowing, rather than exhortation), classicists (put off by the common and unimaginative language employed), and scholars of religion (who missed the diverse responses to religion in the moralists, though students of the New Testament are now paying closer attention). The moralists, nevertheless, got the attention of the wider culture of the time, as these nine and others like them were highly valued as “doctors of the soul”. In this regard, Professor Johnson does a great job in explaining the relevance of nine moralists from the Roman Empire to life today. While they have different backgrounds and approaches, the nine figures have much in common (from the course Guidebook, Part 2, Page 24-25): “…united in an anti-Epicurean stance that is at once optimistic and public minded: 1. Religious devotion to the gods is good when it is reasonable and supports moral behavior. 2. Pleasure is a completely inadequate basis for the good life 3. Humans are essentially social and owe their best efforts to the common good rather than their private peace. 4. Human impulses (both positive and negative) are capable of being controlled and being made more productive through reason, and reason is capable of being educated. “ I had been familiar with the works of several of the nine before I took this course, having found them helpful when I needed to regain perspective in challenging situations: Epictetus (Professor Johnson’s favorite, to whom he devotes three lectures), Seneca, Cicero, and Plutarch (my favorite, on whom four lectures are devoted), and Marcus Aurelius. This course helped to widen and deepen my appreciation of these moralists and their times. The course also introduced to me others I either had not heard of or only knew of by name. For me, the real finds among these five are Musonius Rufus, known as the Roman Socrates, and Philo, who synthesized Judaism and Greek philosophy. I especially appreciated Professor Johnson’s quoting liberally from the writings of the nine moralists, explaining some of the obscure passages, and providing interesting details about influences and impacts on and by them. I was so impressed with Professor Johnson in this course that I not only replaced my original 2004 audio tapes with an audio download, but also purchased several other courses by him. September 20, 2013
Rated 2 out of 5 Information Good, Delivery Poor Professor Johnson delivers a dry lecture on a very interesting topic. I was skeptical about listening to lectures on disc and this has made me even more so. There is no enthusiasm and it makes for boring listening. His continued use of BCE and CE instead of B.C and A.D is, I am guessing, a product of his Yale education and takes away from the lecture. Enough already of trying to be Politically correct. I am very disappointed. July 3, 2013
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