Keywords: education, human being, transcendence, death

Transcription

1 Transcendence in Stoic Education Dana Zahăn, Babeş-Bolyai University, Cluj-Napoca, Romania Abstract: The concept of education has been a problem for the Greeks, a problem which finally proved to be extremely fruitful. But no systematic knowledge raises serious problems. The fifth century BC, more exactly sophist time, represented a turning point in the history of thought. Plato will preclude Absolute against deconstructive action of the Sophists, relativity of values because their discourse and their way of life. Plato reports education to Divinity. Education is not only reporting human to human, but it is reporting human to transcendence. Comparing Roman with Greek philosophy, these have features or characteristics of rejection and the characteristics of acceptance. In other words, Seneca chooses to extract the essentials of a philosophical doctrine and to adapt their own time and thinking. Seneca cannot find the purpose of some concepts, in these great philosophers. Cannot find useful moral theory of Plato's ideas, and affirms that it is sufficient if we have a new consciousness, freest upper animation divine power which underlies everything that exists. If every thing has a single idea, or more, it does not matter. According to Seneca humans are not alone, are not abandoned in a hostile universe. The universe is driven by a power of a divine nature. Stoic education expected withdrawal from inutile existence. Seneca support, in fact, that in each one of us there exists that resource that can help us to achieve desirable status, peace of mind (otio). This statement is also a common good of ancient philosophy. Keywords: education, human being, transcendence, death 1. Transcendence emerging in education We accept, as evidence of common sense, which education began when, for the first time, a man came into relationship with another man. Therefore, we accepted that a man can be trained by another man. This moment in history not can be accurately ascertained. The first form of education was family, then tribe. Education was done by oral transmission of customs. Once the writing was invented, namely the alphabet, education for the first time was systematized in European culture. A substantial contribution, to the systematization of knowledge, was made by the Greeks (Aristotle). The concept of education has been a problem for the Greeks, a problem which finally proved to be extremely fruitful. But no systematic knowledge raises serious problems. We can say that human nature is either good or evil (man is naturally good) or is negative (man is naturally evil). In close connection with this problem there is the

2 possibility that the human becomes perfect through education. An evil human being can become better through education or a human being can become evil if he is improperly guided. Regarding the question of educating human nature, there are two extreme solutions: human nature can be changed through education or human nature cannot be changed through education. Between these two extremes there are a lot of points of view. Basically we have a pedagogical optimism or a pedagogical pessimism. Greek philosophy it appellant tried by to argue in favors of trust for human nature and for educational optimism. The fifth century BC, more exactly sophist time, represented a turning point in the history of thought. Plato will preclude Absolute against deconstructive action of the Sophists 1, relativity of values their discourse and their way of life. Plato reports education to Divinity. Against absolute crisis created by the Sophists, Plato answered by forming a highly developed metaphysics. The values have their foundation in Absolute. Plato believes that we have a relativism problem but not Absolute crisis. Besides accepting the possibility of educating a human being by another human being or by loosing the confidence in certainty of this education, it will be analyses and accepted the possibility of educating man by Divinity. Education is not only reporting human to human, but it is reporting human to transcendence. 2. Plato and the question of divine inspiration Plato said education is the art to form good habits or develop skills for virtue 2. The concept of virtue has been included in the philosophy s themes by Pre-Socratic. But, they have only a few sporadic assertions about the virtues. Plato, first in the dialogue Prothagoras and later in the dialogues Parmenides and Timaios investigates the possibility to accede to virtue. Plato wants to argue the possibility of learning virtue and he does that in every of creative stage. Opposing Sophists who claimed themselves permanent teachers of virtue, but minimized virtue by their lifestyle, Plato seeks a theory that would represent a strong counterargument to the sophist thesis. Plato counters this popular fallacy: we can not look for what we know because we do not know what to look for, we can not look what we know because we know what we know and then it makes no sense to look, for it anymore. The Greek philosopher comes up with an optimistic point of view. In Platonism is inserted the idea of the existence of a substantial contribution in shaping the human virtue of the transcendence. When virtue shows itself it shows itself as a divine grace 3. The early stage dialogues and the maturity dialogues are teaching pedagogical optimism. Critical analysis is conducted in the last stage of Platonic thought. But here difficulties of Plato's metaphysics operation are shown, a very elaborate metaphysics. 1 Musca, V (1994). Introduction in Plato s philosophy, Ed. Dacia 2 Plato, Politeia, 476d 3 Plato, Menon, 100b

3 Anyway, we cannot deny the transcendence of values. In Parmenides, the philosopher concludes that it is impossible to consider thru knowledge, the knowledge which is limited to pure subjectivity, without the contribution of the world s absolute reality (of The One). 3. Philosophical education in the Roman Empire, from pragmatic meaning to the Absolute sense Overall, the virtues prized by the Romans were the love of justice, courage, strength and discipline. And the Romans were defects hardness, cruelty and perfidy. In relation with the culture and Greek art, some Romans felt disgust and contempt. And some of they, felt a great admiration. In this time, in Rome were opened schools of rhetoric and philosophy. Prohibited and open again, because the Romans were beginning to be convinced that philosophy has a value, especially in the man's moral orientation undoubtedly, his happiness and theoretical training for effective leadership of the State. In these cities, Athens, Rhodes and Alexandria, Roman youth while traveling because they could learn Greek philosophy 4. Addressing the Roman civilization as a whole, we can not fail to notice the prestige which it has given great oratory art (the art of continuous speech). Rhetoric in Rome was the queen of disciplines. But the Romans were concerned, first, the audience believes. The rhetoric was defined as the art of persuading, giving full rhetorical manuals such problems. Not so incidentally there is a rigorous and comprehensive overview of the divisions of rhetoric. What seems truth (probabilis) was investigated and appropriates any great orator? Philosophical schools have managed to impose in Rome were stoic and epicurean school. The most influential of Roman philosophical schools is the Stoic school. Closely linked with the elite Roman society, stoicism was to some extent a true religion of the times, religion whose place will be taken later by Christianity and Christians whose foundation will try to bring their moral principles. Stoics sought truth (veritas) and not credible (probabilis) typical of retorts. By this they were at odds with what the vast majority of Romanians wanted. Roman Stoics succeed because their spirit was akin to the spirit of the Romans. The virtues extolled by the ancient Romans called them the virtues of simple peasants are largely stoic virtues. Their spirit is consonant pragmatic stoic spirit. Epicurean Idea, be somewhat progressive spirit of the time, that spirit, prone to luxury and wealth, for cultural refinement that it will require some Romanian and often repudiated as specific Greek decadence. Panetius of Rhodes (ca BC) was the first Stoic philosopher who opened a school in Rome. He considered philosophy to be a purely practical occupation. If he found references to philosophy as practice, then he had something in common with this 4 Marrou, H-I. (1956). The history of education in antiquity, The University of Wisconsin Press

4 theory. Panetius had fewer rigors then other stoics and combined the stoic theory about the natural rights with positive legal science of the Romans. All it has joined with the Stoic conception of philosophy and religion of the Romans, made a philosophical religion accepted by educated class, which was recognized in Rome and then almost as an official state religion. The fact is that we have here um mixed format of virtue, sense and pragmatic orientation Absolutely Roman Stoic education since its inception. The idea that education remains the decades, that the whole Greco-Roman civilization is entering a period of decadence at its end can not be supported. The Roman Stoics generally relates to reality so as to come up with a unified vision, coherent on life. They come with a philosophy which is born of the effort to understand and express the human nature, philosophy predecessors is valued only to the extent that complements this perspective.the Stoics of the imperial era have a doctrine adapted to their fellow Greeks to create a model of self to help them make a connection between philosophical ideals and values of traditional society. Roman Stoics were engaged in a rigorous selfexamination designed to introduce sophia in everyday life. In a recent paper, signed Reymads-Schils Gretchen is shown how the Romans applied the distinct stamp of Stoic ethics in relationships, social responsibilities, and daily Seneca about philosophical education Comparing Roman with Greek philosophy, these have features or characteristics of rejection and the characteristics of acceptance. In other words, they choose to extract the essentials of a philosophical doctrine and to adapt their own time and thinking. Seneca acted against excesses, taken from the Greeks, against the wills of sake controversy, but not against the growing physical and moral health. For example, reject exaggerations in regards to an excessive cultivation of the body, but he recommend to disciple Lucilius, light physical exercise, outdoor walks, etc. with the purpose to clear up thoughts and to avoid the cultivation of a winning personality type. In his epistles from Lucilius, Seneca resorting often to representatives names of Greek culture or well-known national forefather Romans: Plato, Aristotle, Epicurus, cynics and stoics. Seneca has a critical attitude towards the cynics and to their way of life, exaggerated ascetic. Such an attitude in relation with life, as cynics, draws antipathy some of his contemporaries. Remove unnecessary concerns, however, remove superfluous equals the sufferings. So he understands recommend thrift, his followers, as regards their daily life. Cease to fear if you cut your hope. Only wise man, sometimes aspirant to wisdom too, is able to dominate him and gain peace of mind, happy life. And this can only be done in the presence of proper measurement. Speaking about the nature of the time, the roman philosopher compares material possessions with our soul dispositions: as our ancestors believed, it is too late to spare when you reach the dregs of the cask. 6 Through is too late the avarice when you come to 5 Reymads-Schils, G (2008). The Roman Stoics, Chicago 6 Seneca, (1969). Dialogues and Letters. London: Penguin, 1997 Epistle I

5 an end. He stresses the need to sharing our life time wisely. And here goes on the trail of Epicurus. For intellectual perseverance concerns also uses an analogy with the possession of material things, by citing it still all on Epicurus: good thing is a joyful poverty. Feels in the manner in which these fragments the author chooses to adapt his philosophy to the pragmatic style of roman. About the philosophy of Plato and Aristotle, Seneca says that what they investigated is, in essence, extremely helpful, they have concerns worthy but their concerns, some of us may not find a moral utility. So they have in this case, only theoretical, unnecessary theories. Seneca cannot find the purpose of some concepts, in these great philosophers. Can't find useful moral theory of Plato's ideas, and affirms that it is sufficient if we have a new consciousness, freest upper animation divine power which underlies everything that exists. If every thing has a single idea, or more, it does not matter. About the cause s theory of Aristotle's has a similar opinion: it is enough to know that what exists at a time has a causes, we can learn that without complicated theories, without the introduction in various categories, or to other target order theories. Stoics like Zeno, Hrisip and Cleanthes are not quoted more often than other major philosophers. Seneca considers that knowledge of Hrisip offers us the lecture of human and divine, in the same time. Seneca has freedom of reporting to tradition. Speaking about the utility of moral rules, that customizes the General principles, Seneca exposes a common point of view with Cleanthes: that part of the philosophy (moral precepts) is shaky if not has its origins in a knowledge of the entire... Treble find their principles at Seneca, often, a functionality and a correspondence in the most practical and most common situations of life. 6. Education, death and transcendence Wise man must educated theirself and to educate the spirit of those interested in stoic doctrine, to accept the life and death, as a moral matter. We can deduce here than the fact that the existence of the land of the wise man is identical with its existence in eternity, identical existential feeling. In this idea because of the fear of death, living a life of virtue is aware that any crossing time of life means already intellectual death: go to death even when you were born. Education is directed towards the avoided stoic fear of death. Of its permanent presence in our lives they understand ineluctable nature, law of nature. Life, understood as a coexistence of the spiritual and material, meanwhile, is much too important for us. For example, virtue of love towards friends, says Seneca, it can determine to renounce to our own life. You can report abusive to life, like to late maturity at any cost, is the sign of a sick mind. A healthy spirit, or one on the path of righteousness by practicing virtue, becomes capable of being generous even with the price of their lives: we come into action even with the price of death 7. 7 Idem, Epistle VIII

6 Accordingly, if the time lived was one of the vice we haven't lived at all. If the elapsed time is one of righteousness we overcame death, we are in perpetuity. About the nature and the soul at divinity Seneca has written much. Sometimes the divinity and soul are conceived as materials and immanent to the world, sometimes as spiritual and transcendent. In the texts of Seneca we find fragments to support both the hypothesis, first and the second. I think that first is suitable in the work of Seneca, rather the second interpretation. Seneca says that nothing deserves admiration more than spirit (animus) and returns to the idea saying: people looking for virtue and the spirit, they do things really great: they also embrace the human and the divine. I couldn't explain otherwise another affirmation: leaving this world soul will travel among the stars or God is for the world what is soul in the report body 8. In Seneca are present and the idea of man like God, the similarity and the existence of divine inspiration. God is outside time but is not independent of virtue. Immortal Gods must not be educated, should not receive the precept about virtues, they have all, inborn. Given that there is no identity between man and God, man needs moral teaching. For Seneca man is neither lonely, nor abandoned in a hostile universe. The universe is conducted by a force which has a divine nature. This force is located inside of each of us. We are also like God. Each creature can communicate with transcendence and hope to a overcome the world crossing with the help of transcendence. For overcoming the world Seneca recommends living with oneself. We cannot say that this paragraphs, you must look at yourself and you have to listen to yourself are relativist psychologist perspective. Taken out of context, these expressions, we can lead to a therapeutic with the thought of soul individually but in reality we have to do with a therapeutic of spirit which is universal. Illness of the spirit is looking for other motivated by the fact that you can't live with yourself. Stoic education expected withdrawal from inutile existence. Seneca support, in fact, that in each one of us there exists that resource that can help us to achieve desirable status, peace of mind (otio). This statement is also a common good of ancient philosophy Good as the aim of education. Education as the acceptance of Nature In accordance with the paragraphs above, Seneca subsumes moral value to education. I intend to demonstrate that the author does not orient teaching in accordance with an individual good, relative or arbitrary, but aims at good self. 8 Idem, Epistle VIII 9 Baumgarten, A (2006). School of rest: studies of ancient and medieval philosophy, Tg. Lapus

7 In stoic pedagogy, educational purpose of the learning is good. Seneca says that from the fact that there is a unit, a constancy of preference for certain actions or behavior rules, we can deduce the universality of the moral principles. Reading the texts about the education of Seneca, Letters by Lucilius, we may be tempted to affirm the existence of a privileged place reserved to knowledge. Often Seneca uses the expression to live according to the reason. But reason does not have a privileged status by itself. In the above mentioned text we find the following expressions, next to positive time, the time of becoming: good reflexion, good purpose and good order. I consider that these expressions are not random. Any correct response, to any of our essential questions, is a win against nothing. It contributes progressively to the acquisition of the status of the well. Seneca, like other stoics, envisages the need for abdication to the universal reason. But here, the reason along with the truth, do not mean the goal of the procedure. I do not intend to deny the fact that to live in accordance with reason it is one of the basic concepts in Seneca's writings. Between a virtuous life, to achieve good and respectively to live according to the reason, or even as subject to Nature there is a ranking. Living in accordance to Nature, respectively in accordance with reason, man achieves good-being. Acknowledgment With special thanks for European Social Fund, Contract nr: POSDRU/88/1.5/S/60185 Innovative Doctoral Studies In A Knowledge Based Society References Baumgarten, A (2006). School of rest: studies of ancient and medieval philosophy, Tg. Lapus Brunschwig, J., (2006), Les stoiciens et leur logique, Librairie Philosophique J.Vrin, Paris Campbell, Robin. (1969). Seneca: Letters from a Stoic. Penguin Colish, M., (1985), The stoic tradition from the antiquity to the Early Middle Ages, London Cooper, John M. and J. F. Procopé. (1995). Seneca: Moral and Political Essays. Cambridge: Cambridge University Press Gourinat, J., (2006), La dialectique des stoiciens, Librairie Philosophique J.Vrin, Paris

8 Gummere, Richard M. (1917, 1920, 1925). Seneca: Epistles. 3 vols. Cambridge, MA: Loeb Classical Library, Harvard University Press Hadas, Moses (1958). The Stoic Philosophy of Seneca: Essays and Letters of Seneca. New York. Norton. Long, A. A., (1986), Hellenistic Philosophy, London Long, A.A., (2001), Stoic Studies, London Marrou, H-I. (1956). A history of education in antiquity, The University of Wisconsin Press Musca, V (1994). Introduction in Plato s philosophy, Ed. Dacia Reydams-Schils, G, (2008), The Roman Stoics, Chicago