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By Erik Gunderson

This can be a longer meditation on ethics in literature around the Senecan corpus. There are chapters at the ethical Letters, asking how one is to learn philosophy or how you can write approximately being. relocating from the Letters to the ordinary Questions and Dialogues, Professor Gunderson explores how authorship works on the point either one of the paintings and of the area, the ethics of seeing, and the query of ways one could hand over at the the following and now and behold as a substitute another, larger moral sphere. Seneca's tragedies provide phrases of warning: hope may possibly good subvert cause at its so much profound point (Phaedra), or humanity's painful separation from the elegant could be a part of a few merciless divine plan (The insanity of Hercules). The booklet concludes through contemplating what, if something, we're to make of Seneca's efforts to enlighten us

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And id exhauriri . . 25, but one of them is “quoted” and the other direct. One 30 The Sublime Seneca question comes from the reader written into the letter, the other comes from the surface of the letter itself. Elided and yet necessarily anticipated are the questions that we as readers must be asking ourselves as we read these same questions. The goodness of good reading is always also moral. Furthermore, the good reader hears both the voice of another and his own voice as the voice of that other.

We are asked to chuckle at Seneca the too-keen student of philosophy. The general situation recalls Alcibiades’ portrait of his relationship to Socrates in Plato’s Symposium. That too is a self-ironizing narrative of Misreading Seneca 25 enthusiasm, over-excitement, positive efforts, and ultimate backsliding. The new life that Seneca eagerly began at Attalus’s behest did not last. When he got back into the swing of Roman life, little from these fine beginnings remained in the end. Seneca catalogs the elements of Attalus’s influence upon himself.

6). Philosophical words and texts move from the school and into the heads of such people but never into their hearts. So too do they disseminate what they learned: we behold ever more words and textual works without any worldly works to correspond to them. Everything remains hypothetical and virtual: everything is mere text and the translation from the abstract to the concrete never takes place. And yet this very movement from abstract to concrete is an ethical sine qua non. Seneca describes such teachers as living refutations of the potential utility of learning.

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