A written republic : Cicero's philosophical politics by Cicero, Marcus Tullius; Baraz, Yelena; Cicero, Marcus

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By Cicero, Marcus Tullius; Baraz, Yelena; Cicero, Marcus Tullius

In the forties BCE, in the course of his compelled retirement from politics lower than Caesar's dictatorship, Cicero grew to become to philosophy, generating an immense and demanding physique of labor. As he was once conscious, this was once an strange venture for a Roman statesman simply because Romans have been usually adverse to philosophy, perceiving it as overseas and incompatible with pleasant one's responsibility as a citizen. How, then, are we to appreciate Cicero's choice to pursue philosophy within the context of the political, highbrow, and cultural lifetime of the overdue Roman republic? In A Written Republic, Yelena Baraz takes up this query and makes the case that philosophy for Cicero used to be no longer a retreat from politics yet a continuation of politics through different ability, an alternate approach to life a political lifestyles and serving the country below newly limited stipulations.

Baraz examines the rhetorical conflict that Cicero phases in his philosophical prefaces--a conflict among the forces that might oppose or aid his undertaking. He provides his philosophy as in detail attached to the recent political situations and his exclusion from politics. His goal--to gain the country by way of delivering new ethical assets for the Roman elite--was conventional, whether his approach to translating Greek philosophical wisdom into Latin and mixing Greek resources with Roman history was once unorthodox.

A Written Republic offers a brand new standpoint on Cicero's perception of his philosophical venture whereas additionally including to the wider photograph of late-Roman political, highbrow, and cultural life.

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38 See Walter 2004, ch. 6; cf. Flower 2009 on alternate ways of commemorating historical events and actors. 39 For a discussion of Polybius’ account in conjunction with other sources on laudatio, see Walbank 1957 ad loc; an essential discussion of laudationes, both spoken and published, is Flower 1996, ch. 5. 40 On Roman archives and the documents deposited in them, as well as posted documents, see Culham 1989; on senatorial documents, Coudry 1994; on funerary inscriptions, Flower 1996, ch. 6. 41 Cf.

156, where Antonius endorses Neoptolemus’ position, and Rep. 30, where Laelius attributes the quotation to Sextus Aelius Paetus’ argument for moderate learning. Zetzel 1995 ad loc. discusses the similarity between the roles of Antonius and Laelius brought out by Cicero’s use of the Ennian line. 13 I agree with the suggestion in Leeman et al. 1989, ad de Orat. 4) and unassigned in Ribbeck 1897, odi ego homines ignava opera et philosopha sententia, “I hate men whose days are idle and whose opinions are philosophical” (Pac.

31 The next part of the argument is based on a distinction between war and peace as areas of activity and the achievement of glory. This distinction was established earlier in the preface, which allows Sallust to reintroduce it here very briefly. The implication is that the war and peace distinction corresponds exactly to the action and speech distinction, that is, just as glory can be attained in peace and in war, so it can be attained by speaking (in peacetime) as well as acting (in wartime).

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