By Lucius Annaeus Seneca
Lucius Annaeus Seneca (4 BCE–65 CE) was once a Roman Stoic thinker, dramatist, statesman, and adviser to the emperor Nero, all throughout the Silver Age of Latin literature. the total Works of Lucius Annaeus Seneca is a clean and compelling sequence of recent English-language translations of his works in 8 available volumes. Edited by way of world-renowned classicists Elizabeth Asmis, Shadi Bartsch, and Martha C. Nussbaum, this attractive assortment restores Seneca—whose works were hugely praised by means of smooth authors from Desiderius Erasmus to Ralph Waldo Emerson—to his rightful position one of the classical writers most generally studied within the humanities.
Anger, Mercy, Revenge comprises 3 key writings: the ethical essays On Anger and On Clemency—which have been penned as suggestion for the then younger emperor, Nero—and the Apocolocyntosis, a super satire lampooning the tip of the reign of Claudius. pal and instruct, in addition to thinker, Seneca welcomed the age of Nero in tones alternately severe, poetic, and comic—making Anger, Mercy, Revenge a piece simply as advanced, astute, and bold as its author.
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Extra resources for Anger, mercy, revenge
50 Why else does the crowd become angry with gladiators, and so unfairly that it thinks it an offence that they’re not glad to die? The crowd judges that it’s being treated with contempt, and it changes—in its looks and gestures and passion—from spectator to opponent. (5) Whatever that sort of thing is, it’s not anger but quasi-anger,51 like that of children who want to pummel the ground if they’ve fallen and often don’t even know why they’re angry: they just are, without a reason and without being wronged—yet not without a certain impression of being wronged,52 and not without some desire for payback.
That sense would have told him that in trying to reach such an audience it was unwise to bet too much on the power of philosophy. 1), he expects any number of other things that serve his pleasure and his will—and he expects it all right now and all the time. Granted, a fair number of the details that Seneca deploys in sketching his implied audience are familiar from the quasi-satirical conventions of Roman moralizing, and some of what he says must be discounted for that reason. , esp. 21), which are offered in a sober, non-satirical mode and—because they mostly stress what should not be done as a matter of principle—can reasonably be taken to show what was often done as a matter of fact.
Why should I be angry with the man whom I’m doing the greatest good? At times, killing is the best sort of pity. (4) If I had entered an army’s infirmary or a rich man’s house as a medical expert,102 I would not have prescribed the same remedy for all those suffering from diverse ailments. Now I’ve been recruited to heal the community, I see that so many minds offer a range of vices. Medication should be sought according to each individual’s illness: let this man be healed by a modest sense of restraint, that man by some time spent abroad, another by pain, yet another by deprivation, and this one by the sword.