Seneca's Morals of a Happy Life, Benefits, Anger and Clemancy

Couverture
General Books, 2013 - 98 pages
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1882 edition. Excerpt: ... SENECA OF CLEMENCY. The humanity and excellence of this virtue is confessed at all hands, as well by the men of pleasure, and those that think every man was made for himself, as by the Stoics, that make "man a sociable creature, and born for the common good of mankind: " for it is of all dispositions the most peaceable and quiet. But before we enter any farther upon the discourse, it should be first known what clemency is, that we may distinguish it from pity; which is a weakness, though many times mistaken for a virtue: and the next thing will be, to bring the mind to the habit and exercise of it. "Clemency is a favorable disposition of the mind, in the matter of inflicting punishment; or, a moderation that remits somewhat of the penalty incurred; as pardon is the total remission of a deserved punishment." We must be careful not to confound clemency with pity; for as religion worships God, and superstition profanes that worship; so should we distinguish betwixt clemency and pity; practicing the one, and avoiding the other. For pity proceeds from a narrowness of mind, that respects rather the fortune than the cause. It is a kind of moral sickness, contracted from other people's misfortune: such another weakness as laughing or yawning for company, or as that of sick eyes that cannot look upon others that are bleared without dropping themselves. I will give a shipwrecked man a plank, a lodging to a stranger, or a piece of money to him that wants it: I will dry up the tears of my friend, yet I will not weep with him, but treat him with constancy and humanity, as one man ought to treat another. It is objected by some, that clemency is an insignificant virtue; and that only the bad are the better for it, for the good have no need of it. But in...

Autres éditions - Tout afficher

À propos de l'auteur (2013)

Seneca was born in Spain of a wealthy Italian family. His father, Lucius Annaeus Seneca (see Vol. 4), wrote the well-known Controversaie (Controversies) and Suasoriae (Persuasions), which are collections of arguments used in rhetorical training, and his nephew Lucan was the epic poet of the civil war. Educated in rhetoric and philosophy in Rome, he found the Stoic doctrine especially compatible. The younger Seneca became famous as an orator but was exiled by the Emperor Claudius. He was recalled by the Empress Agrippina to become the tutor of her son, the young Nero. After the first five years of Nero's reign, Agrippina was murdered and three years later Octavia, Nero's wife, was exiled. Seneca retired as much as possible from public life and devoted himself to philosophy, writing many treatises at this time. But in 65 he was accused of conspiracy and, by imperial order, committed suicide by opening his veins. He was a Stoic philosopher and met his death with Stoic calm. Seneca's grisly tragedies fascinated the Renaissance and have been successfully performed in recent years. All ten tragedies are believed genuine, with the exception of Octavia, which is now considered to be by a later writer. Translations of the tragedies influenced English dramatists such as Jonson (see Vol. 1), Marlowe (see Vol. 1), and Shakespeare (see Vol. 1), who all imitated Seneca's scenes of horror and his characters---the ghost, nurse, and villain.

Informations bibliographiques