Between Heathenism and Christianity - College of Stoic Philosophers

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Plutarch and the Greece of His Age acter and conduct, he rarely attempts to fathom the motives that underlie and influence conduct. He is at times inconsistent with himself because his views on transcendental problems have not been systematically wrought out and firmly fixed. If he can quote the authority of some great name in support of a position he takes, it generally suffices him. Not unfrequently he cites contradictory authorities both for facts and opinions, then declares which he prefers without giving a reason for his preference. Plutarch s Moralia or Moral Writings are so called for the reason that they are more or less concerned with ethical problems. But they also treat inci dentally of matters religious, political, literary, psy chological, physical and metaphysical or philosophi cal. Many of his treatises are in the form of dia logues, in which he doubtless had before his mind s eye his great prototype Plato, little as he is able to fathom his speculative profundity. Sometimes his discussions are addressed to a real or imaginary interlocutor, who has, however, little to say. His dis courses may be regarded as sermons or lectures addressed to a small circle of interested listeners, or even to a single person, though in reality intended for a larger public. The homiletic character of many of Plutarch s discourses is also attested by the fact that he regards morals as closely connected with religion. He is the bitter enemy of atheism, because, as he maintains, it leads to a dissolute and aimless life. He was, however, in no sense an innovator, but 122
Plutarch and the Greece of His Age ardently attached to the traditions of his countrymen. He seeks to discover a hidden meaning in the popu lar myths and cults, and to explain them on philo sophical grounds His attitude in this respect has contributed a good deal to the popular interest in the man. He is a self=consecrated priest of the established religion which he defended, not because it was to his personal profit to do so, but from conviction. As he will not or can not discard the cults of his day, or treat them as founded on mere figments of the imagin ation, it is incumbent upon him to explain them as best he can. And he seems to be convinced that he has been entirely successful. Not only is he an avowed foe of atheism, but he is an equally vigorous opponent of superstition. Yet it is often impossible to see where he draws the line between what he regards as rational faith and mere credulity; between his own creed and that of the populace. In truth, the task is not an easy one for anybody. The German nicely designates the close proximity of faith and credulity by the two terms Glaiibe and Aberglaube. There was hardly a man in the ancient world of whom we have any considerable knowledge, even though he may have been an avowed atheist, who was wholly without superstition. The destiny of individuals and nations was so often decided by influences so mysterious and inscrutable that it might well be attributed to the miraculous interposition of the gods. Even in our day, when the laws of nature are better understood 123
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THEQL STACK
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Between Heathenism and Christianity
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" PREFACE. It is admitted by s
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Preface In the following pages I ha
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CONTENTS, ....... PAGE. PBEFAOE ...
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SENECA: HIS CHARACTER AND ENVIRONME
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" " Seneca: His Character
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Seneca: His Character and Environme
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" No Seneca: His Character and
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" Seneca: His Character and En
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" The Seneca: His Character an
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SELECTIONS FROM THE WRITINGS OF SEN
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Selections from the Writings of Sen
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Page 75 and 76: Selections from the Writings of Sen
Page 83 and 84: De Providentia untouched, I shall u
Page 85 and 86: " Why De Providentia gence and
Page 87 and 88: De Providentia may gain real streng
Page 89 and 90: De Providentia enough for the immor
Page 91 and 92: De Providentia down his arms forthw
Page 93 and 94: De Providentia well-known exemplar
Page 95 and 96: De Providentia prove by these thing
Page 97 and 98: De Provldenda to thee when thou wer
Page 99 and 100: <J5 De Providentia ingly the
Page 101 and 102: De Providentia V. Add, now, that it
Page 103 and 104: De Providentia nor am I God s slave
Page 105 and 106: " " Good De Providentia I
Page 107 and 108: " " count what others lon
Page 109 and 110: " For De Providentia found in
Page 111 and 112: De Providentia "The first whic
Page 113 and 114: Plutarch and the Greece of His Age
Page 115 and 116: " Plutarch and the Greece of H
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Page 129 and 130: eformer. Plutarch and the Greece of
Page 131 and 132: " Plutarch and the Greece of H
Page 167 and 168: " " The Delay of the Deit
Page 169 and 170: " To The Delay of the Deity wi
Page 171 and 172: The Delay of the Deity vices, He ad
Page 173 and 174: The Delay of the Deity nature, to h
Page 175 and 176: The Delay of the Deity may turn to
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" " " The Delay of t
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The Delay of the Deity Sikyonians a
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" We The Delay of the Deity ag
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The Delay of the Deity are allowed
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The Delay of the Deity 11. If then
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The Delay of the Deity wished might
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" " The Delay of the Deit
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The Delay of the Deity to what is p
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The Delay of the Deity son from his
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" You " Do " "
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The Delay of the Deity conjured up
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Pindar says? 197 The Delay of the D
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The Delay of the Deity to be a vill
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" " The Delay of the Deit
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The Delay of the Deity distances fr
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The Delay of the Deity the souls of
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The Delay of the Deity cation and p
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The Delay of the Deity the white. H
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The Delay of the Deity offer suppli
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The Delay of the Deityfalling into
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The Delay of the Deity is intrinsic
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Appendix VOLUME III. De E apud Delp
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Appendix cited by their Latin title
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