This edition, the first modern one in English, introduces undergraduates and more advanced students to the therapeutic possibilities of Seneca's Stoic philosophy. The short treatises De otio and De brevitate vitae balance each other by representing different but complementary aspects of Senecan philosophy: in De otio, one's duty to the 'active' life, in De brevitate vitae, one's duty to oneself in reclaiming life from the impositions made upon the self. The provocative Senecan message is to promote introspection in life, and to suggest the benefits of an inner existence of the personal. In addition to its literary and linguistic emphasis, this edition tries to advertize the means by which Seneca conveys the attractions of his therapeutic 'philosophy'.

The most comprehensive and extensive treatment to date, based on a major reinterpretation, of what has been called late medieval Augustinianism.

De Otio (On Leisure) is a Latin work by Seneca (4 BC-65 AD). It survives in a fragmentary state. No degree of absolute certainty about the date of writing is possible, but it is thought by a majority of critics to have been written 62 AD or shortly after. Otio is from otium, this literally translates as leisure, vacant time, freedom from business.Seneca the Younger (c. 4 BC - AD 65), fully Lucius Annaeus Seneca and also known simply as Seneca (/ˈsɛnɪkə/), was a Roman Stoic philosopher, statesman, dramatist, and--in one work--humorist of the Silver Age of Latin literature. As a tragedian, he is best-known for his Medea and Thyestes.He was a tutor and later advisor to emperor Nero. He was forced to take his own life for alleged complicity in the Pisonian conspiracy to assassinate Nero. However, some sources state that he may have been innocent. His father was Seneca the Elder, his elder brother was Lucius Junius Gallio Annaeanus, and his nephew was the poet Lucan.

AT SOME POINT in January or early February of 1347, Petrarch briefly visited the remote Carthusian monastery of Montrieux, where, four years before, his beloved brother, Gherardo, had pledged himself to live in perpetuity as a renditus, one who took the same vows as a monk but who was not cloistered. In the day and night he spent at Montrieux, Petrarch spoke privately with Gherardo, had lively discussions with other residents, and attended religious services celebrated by the brothers with "angelic singing." Unwilling to disturb the rigid discipline of the monastery longer, he reluctantly departed the next morning accompanied by the prior and the brothers to the limits of their property and he imagined them continuing to watch him until he disappeared from view. Returning to the Vaucluse, still "mindful of that whole blessed sweetness which I drank in with you," and troubled that in the course of the hasty visit he had not been able to say many things that he would like to have said, he decided "to express in writing what I was not able to do in person." The body of the work that was to become the De otio religioso was composed sometime during Lent or between February 11 and March 29 of that year. Not untypically, however, Petrarch continued to add to the text as late as 1356, and the finished treatise was probably not dispatched to Gherardo until 1357. This first English translation by Susan S. Schearer faithfully and elegantly presents Petrarch's exordium to the life of contemplation and offers the reader a fresh view into the spiritual world of fourteenth-century humanism. Ronald G. Witt's introduction places the work into its historical and intellectual context, discusses its structure and development, and examines Petrarch's characteristic synthesis of Christian and classical sources. First English translation. Introduction, Notes, Bibliography, Index of Citations, General Index.

An account of the life and works of Petrarch, scholar and poet, and his influence on European literature and culture.

Despite the high regard in which Francesco Petrarca (1304-74) held St. Augustine, scholars have been inclined to view Augustine’s impact on the content of Petrarch’s thought rather lightly. Wedded to the ancient classics, and prioritising literary imitation over intellectual coherence, Petrarch is commonly thought to have made inconsistent use of St. Augustine’s works. Adopting an entirely fresh approach, however, this book argues that Augustine’s early writings consistently provided Petrarch with the conceptual foundations of his approach to moral questions, and with a model for integrating classical precepts into a coherent Christian framework. As a result, this book offers a challenging re-interpretation of Petrarch’s humanism, and offers a provocative new interpretation of his role in the development of Italian humanism.

This new and important introduction to Seneca provides a systematic and concise presentation of this author’s philosophical works and his tragedies. It provides handbook style surveys of each genuine or attributed work, giving dates and brief descriptions, and taking into account the most important philosophical and philological issues. In addition, they provide accounts of the major steps in the history of their later influence. The cultural background of the texts and the most important problem areas within the philosophic and tragic corpus of Seneca are dealt with in separate essays.

This volume deals with the appropriations, criticism and transformation of Plato’s and Aristotle’s positions about theory, practice and the contemplative life, including their epistemological and metaphysical foundations, from Theophrastus to the end of Antiquity (including Jewish and Christian authors).