Justus Lipsius' De Constantia (1584) is one of the most important and interesting of sixteenth century Humanist texts. A dialogue in two books, conceived as a philosophical consolation for those suffering through contemporary religious wars, De Constantia proved immensely popular in its day and formed the inspiration for what has become known as 'Neo-stoicism'. This movement advocated the revival of Stoic ethics in a form that would be palatable to a Christian audience. In De Constantia Lipsius deploys Stoic arguments concerning appropriate attitudes towards emotions and external events. He also makes clear which parts of stoic philosophy must be rejected, including its materialism and its determinism. De Constantia was translated into a number of vernacular languages soon after its original publication in Latin. Of the English translations that were made, that by Sir John Stradling (1595) became a classic; it was last reprinted in 1939. The present edition offers a lightly revised version of Stradling’s translation, updated for modern readers, along with a new introduction, notes and bibliography.

As part of the sixteenth century's intellectual "triumvirate," which included Joseph Scaliger and Isaac Casaubon, Justus Lipsius formulated a humanist scholarship aimed ultimately at practical application in both public and personal affairs. Justus Lipsius distinguished himself as a student of the classics, first at the Jesuit college at Cologne and then at the university in Leuven (Louvain). In 1569, soon after completing his studies, he published a precocious volume of Varia Lectiones, a collection of philological observations on classical texts. This initial work had significant and lasting effects on his career, the most immediate being an appointment as Latin secretary to Cardinal Granvelle, chief minister of Philip II in the Low Countries, who took the young man to Rome, where he was introduced to international power politics as well as to the treasures of Italian libraries, including the Vatican's. After two years in Rome, Lipsius began his uneasy roaming, traveling from Vienna to Jena to Cologne, serving in a variety of posts. In 1579, he accepted a position at Leiden University in Holland, where he found a haven from his home province for nearly thirteen years. It was there that he delivered the lectures on letter-writing that later became Epistolica Institutio. In 1591, when Leiden University became too stridently Calvinist for Lipsius, he returned to Leuven as professor of Latin and was once again reconciled with the Catholic Church. There he remained for the rest of his life, resisting numerous appeals from foreign courts and especially from Italian churchmen. As a particularly suitable commentator on the letter, Lipsius, like so many humanist scholars, was a prolific correspondent and published many of his own letters. In the manner typical of his age, he used the published letter as a kind of forerunner to the scholarly article. Yet his chief distinction as an epistolary theorist lies in his view of the letter as a means of personal expression. His purpose was to recover the classical Roman view of the letter as written conversation, a conception lost during the Middle Ages and only imperfectly restored during the earlier Renaissance. Hence, the Epistolica Institutio assumes an important position in the Lipsius canon: as an effort to restore the authentic features of the classical genre, it bespeaks the humanist scholar; in marking out a space for individual self-definition during a period of increasingly powerful and alienating social and religious pressures, it anticipates the ideological preoccupations of the contemporary world.

In this study Natasha Constantinidou considers the views articulated by the scholars Pierre Charron (1541-1603), Justus Lipsius (1547-1606), Paolo Sarpi (1552-1623) and King James VI and I (1566-1625), in response to the religious ruptures of their time. Though rarely juxtaposed, all four authors were deeply affected by the religious divisions. In their works, they denounced religious zeal, focusing on non-dogmatic piety. Drawing on classical tradition and church history, they set out to offer consolation to the people of a war-torn continent and to discuss means of reconciliation. Their responses sought to define the role of religion in public and private. They emphasised the need for lay control of religious affairs as the only way of ensuring peace, whilst circumscribing belief and its practice to the private realm.

Stoicism, a school of philosophy that flourished in ancient Greece and Rome, still remains vital and timeless. It asks us to consider the root of our happiness, and to discover the strength within ourselves to live well depending upon our own character, not merely upon the circumstances of our lives. The Stoic recognizes that philosophy isn't just about thinking, but how that thinking assists us, day by day, in living.This book serves as a breviary in the classical sense: a collection of 365 passages from the great Stoic philosophers, for meditation on each day of the year. The author offers his own experiences, thoughts, and reflections on the original texts, so as to encourage the reader to apply ancient lessons to modern life.Stoicism asks us to recognize our true humanity in relation to Nature, to live life with a genuine understanding and love for what is true and good, and to find the deepest joy in measuring our lives by our own excellence.

The passions have long been condemned as a creator of disturbance and purveyor of the temporary loss of reason, but as Remo Bodei argues in Geometry of the Passions, we must abandon the perception that order and disorder are in a constant state of collision. By means of a theoretical and historical analysis, Bodei interprets the relationship between passion and reason as a conflict between two complementary logics. Geometry of the Passions investigates the paradoxical conflict-collaboration between passions and reason, and between individual and political projects. Tracing the roles passion and reason have played throughout history, including in the political agendas of Descartes, Hobbes, and the French Jacobins, Geometry of the Passions reveals how passion and reason may be used as a vehicle for affirmation rather than self-enslavement.

Knowledge Transfer and the Early Modern University focuses on the teaching and cultural activities of the Akademia Zamojska, one of the most renowned universities of Central-Eastern Europe in the Early Modern Age. The Akademia Zamojska played its own part in the debate on the methodology of politics as a discipline, also offering an original contribution to the development of the concept of ‘political prudence’ which was to become so popular in the universities of Central Europe in this period. The institution embodied a largely successful attempt to knit up closer connections between the world of intellectual culture and that of political praxis.

In this volume distinguished scholars from both sides of the Atlantic explore the work of Tacitus in its historical and literary context and also show how his text was interpreted in the sixteenth through eighteenth centuries. Discussed here, for example, are the ways predilections of a particular age color one's reading of a complex author and why a reexamination of these influences is necessary to understand both the author and those who have interpreted him. All of the essays were first prepared for a colloquium on Tacitus held at Princeton University in March 1990. The resulting volume is dedicated to the memory of the great Tacitean scholar Sir Ronald Syme. The contributors are G. W. Bowersock ("Tacitus and the Province of Asia"), T. J. Luce ("Reading and Response in the Dialogus"), Elizabeth Keitel ("Speech and Narrative in Histories 4"), Christopher Pelling ("Tacitus and Germanicus"), Judith Ginsburg ("In maiores certamina: Past and Present in the Annals"), A. J. Woodman ("Amateur Dramatics at the Court of Nero"), Mark Morford ("Tacitean Prudentia and the Doctrines of Justus Lipsius"), Donald R. Kelley ("Tacitus Noster: The Germania in the Renaissance and Reformation"), and Howard D. Weinbrot ("Politics, Taste, and National Identity: Some Uses of Tacitism in Eighteenth-Century Britain"). Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Philosophic Pride is the first full-scale look at the essential place of Stoicism in the foundations of modern political thought. Spanning the period from Justus Lipsius's Politics in 1589 to Jean-Jacques Rousseau's Emile in 1762, and concentrating on arguments originating from England, France, and the Netherlands, the book considers how political writers of the period engaged with the ideas of the Roman and Greek Stoics that they found in works by Cicero, Seneca, Epictetus, and Marcus Aurelius. Christopher Brooke examines key texts in their historical context, paying special attention to the history of classical scholarship and the historiography of philosophy. Brooke delves into the persisting tension between Stoicism and the tradition of Augustinian anti-Stoic criticism, which held Stoicism to be a philosophy for the proud who denied their fallen condition. Concentrating on arguments in moral psychology surrounding the foundations of human sociability and self-love, Philosophic Pride details how the engagement with Roman Stoicism shaped early modern political philosophy and offers significant new interpretations of Lipsius and Rousseau together with fresh perspectives on the political thought of Hugo Grotius and Thomas Hobbes. Philosophic Pride shows how the legacy of the Stoics played a vital role in European intellectual life in the early modern era.