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2020, Scripta Classica Israelica
The paper revisits Seneca’s endorsement of wine-drinking as a remedy for mental anxiety in De Tranquilitate Animi (17.4-12). Although this locus has been often interpreted as Seneca’s endorsement of Platonic enthusiasm, we argue that Seneca does not deviate from the Stoic rejection of drunkenness (e.g. Ep. 83.9). In fact, a closer reading of the relevant Platonic texts reveals that Plato opposed physical drunkenness as much as the Stoics did. According to Plato, especially in Alcibiades’ praise of Socrates in the Symposium (220a), the philosopher may appear drunk but can never be drunk. In his footsteps, Seneca, appreciates actual wine as a means of inducing or maintaining a higher state of consciousness, a state of hyper-reality that is crucial for achieving philosophical breakthroughs. Seneca’s De Otio offers additional evidence towards this understanding of the role of wine in achieving philosophical enthusiasm.
in M. Stöckinger, K. Winter and T. Zanker (eds.) (2017) Horace and Seneca: Interactions, Intertexts, Interpretations, Berlin, 239-63
The Metapoetics of Liber-ty: Horace’s Bacchic Ship in Seneca’s De Tranquillitate Animi2008 •
In O. Akopyan, ed., Fate and Fortune in European Thought, ca. 1400-1650 (Leiden: Brill, 2021), 13-36
Renaissance Consolations: Philosophical Remedies for Fate and Fortune2021 •
Philosophy during the Renaissance adopted a myriad of literary forms. One that proved popular was the work of consolation, inspired by ancient models such as the consolatory works of Seneca. Many of these works were prompted by immediate, often traumatic events – both personal and political – and were sincere attempts to draw on ancient models of consolatory thought for the therapeutic benefit they might confer. In this chapter I shall examine examples of philosophical consolation by Petrarch, Filelfo, and Scala among others, approaching them as practical responses to the vicissitudes of fate and fortune. In particular I shall focus on the way these authors draw on ancient therapeutic arguments recorded in Cicero and Seneca, such as the Stoic denial that external events are ever truly bad. I shall also be concerned with what these Renaissance works tells us about how their authors conceived the role and purpose of philosophy – a practical guide to life.
2013 •
This chapter examines the philosophical context in which Seneca thought and wrote, drawing primarily on evidence within Seneca's works. It considers Seneca's immediate teachers, his debt to the Stoic tradition, other Greek philosophical influences, and other contemporary philosophers.
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Seneca Philosophus, " Trends in Classics ", De Gruyter, 2014, p. 189-207.
"Torture in Seneca’s Philosophical Works: Between Justification and Condemnation", in J. Wildberger & M. Colish (éds), Seneca Philosophus, "Trends in Classics", De Gruyter, 2014, p. 189-207.2014 •
2014 •
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