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01/02/2003
This volume (#268) in the Loeb Classical Library
editions of Greek and Latin works -- contains two
major philosophical works - sometimes referred to as "Tully" De Natura Deorum-, and, -Academica-.
There are, in his life and in his writings, two
different Ciceros, according to the implications in
Cicero's writings. There was the public man Cicero--
the lawyer in the courts (whether prosecuting or
defense), the Consul, the politcal activist, the
manipulator and manipulated man. Then there was
the retiree from public life, the father cast into
sorrow
sophical thought after the death of Plato, and
the fate of his school (the Academy) and its
teachings were passed down to various "stewards"
of thought. Each of the succeeding masters of
the school took a different approach toward
philosophical investigation and interest, depending
on how they interpreted Plato's emphases. One
group decided that it was impossible to be positive
about any knowledge concerning the external world;
another group decided that while a certain healthy
skepticism should be held concerning sense impressions
and the rational deductions which could be based on
them, still there was plenty of room for rational,
productive insight to be developed.
Cicero begins -De Natura Deorum- with a Preface
which is addressed to his friend Brutus. In this
"Preface," Cicero says that the various philosophical
groups have argued over the nature of the gods. He
says that it is important to try to discover which
might be the true view, since if the gods "have
neither the power nor the will to aid us" [he
never presents the option that there are no gods
at all], then that will lead to one way of looking
at the gods and will have certain repercussions on
thought and social life and the life of the country,
but if there is another side, and the gods do, in
fact, concern themselves in men's affairs and
perhaps even intervene or let their wills be
known, then that should lead to a different
response on the part of man. For, as Cicero
says, "Piety however, like the rest of the virtues,
cannot exist in mere outward show and pretence;
and [without] piety, reverence and religion must
likewise disappear. And when these are gone,
life soon becomes a welter of disorder and confusion;
and in all probability the disappearance of piety
towards the gods will entail the diappearance of
loyalty and social union among men as well, and
of justice itself, th queen of all the virtues."
Those are important ideas to consider, especially
in these, our own times. Cicero says that there
are two main reasons why he has turned to philos-
ophy: he thought to expound philosophy to his
fellow-countrymen as a duty in the interests of
the commonwealth since it would greatly contribute
to the honour and glory of the state to have
thoughts so important and so lofty enshrined in
Latin literature (rather than only Greek); and,
secondly, he has taken to the writing of philosophy
because of the dejection of spirit occasioned De Natura Deorum-, the theology
of the philosopher Epicurus is expounded
duction" to the work]. "He is answered Academica-, there is another dialogue, or
debate. There were two different versions of
this work written - the Old Academy and
the New Academy. This work is dedicated and
has as one of its interlocutors the great Roman
scholar and librarian, Marcus Terentius Varro.
Varro says that he has written nothing in philosophy
because he thinks that Romans will either
read the Greek, rather than any Latin
version or imitation, or they won't be interested
in philosophy at all, and so won't read anything,
Greek or Latin. Cicero, disagrees with Varro.
He says that Romans, even those who can read
Greek works of philosophy, would also be interested
in Latin works as well. And he says that works of
philosophy in Latin might be of value for those
who would have no interest in the Greek ones.
In these two excellent translations into
English
sophical approaches to ideas, values, virtues,
divinities, and schools of thought.
(2 Votes)
