西塞罗
在一切人类法律之上有一种自然法，而善良的人通过以人道的态度履行自己的义务来为共同体服务。
定位
把希腊哲学译成拉丁语概念，从而影响了欧洲的思想。
核心思想
- 自然法
- 人道（humanitas）
- 义务论
影响
受影响于 5
柏拉图
受其影响
Cicero modelled On the Republic and On the Laws on Plato’s Republic and Laws, ending the first with the Dream of Scipio, and translated part of the Timaeus. Cicero, De re publica VI (Somnium Scipionis); De legibus; Timaeus (translation fragment); SEP “Cicero”
依据: 亦见于 InPhO · InPhO
柏拉图 › 公元前428—前348年
基提翁的芝诺
受其影响
Cicero set out Zeno’s Stoic ethics in De finibus III and, following Antiochus, argued in book IV that Zeno had changed words rather than doctrines (45 BCE). Cicero, De finibus III–IV; Academica I.35–42; SEP “Cicero”
依据: AI 草稿
基提翁的芝诺 › 约公元前334—前262年年
阿尔凯西劳斯
受其影响
Cicero adopted the Academic method Arcesilaus had introduced – arguing against every view and withholding firm assent – and defended it in his Academica (45 BCE). Cicero, Academica I.43–46, II; SEP “Arcesilaus”; SEP “Cicero”
依据: AI 草稿
阿尔凯西劳斯 › 约公元前316—前241年年
克律西波斯
受其影响
Cicero set out and examined Chrysippus’ attempt to reconcile fate with human assent, including the analogy of the rolling cylinder, in De fato (44 BCE). Cicero, De fato 39–45; IEP “Chrysippus”
依据: AI 草稿
克律西波斯 › 约公元前279—前206年年
卡涅阿德斯
受其影响
Cicero drew on Carneades, via Clitomachus, in Academica and On the Nature of the Gods, and used his division of views on the highest good (De finibus V). Cicero, Academica II; De natura deorum III; De finibus V.16–23; SEP “Carneades”
依据: AI 草稿
卡涅阿德斯 › 约公元前214—前129年年
影响了 6
奥古斯丁
影响了
Augustine wrote that reading Cicero’s lost Hortensius at nineteen turned him to the love of wisdom and changed his prayers (Confessions III.4). Augustine, Confessions III.4.7–8; SEP “Augustine”
依据: AI 草稿
奥古斯丁 › 354–430
埃洛伊丝
影响了
Héloïse drew on Cicero’s ideal of friendship loved for its own sake to argue that true love seeks no reward, neither marriage nor gain (first letter to Abelard). Héloïse, first letter to Abelard, in The Letter Collection of Peter Abelard and Heloise, ed. D. Luscombe (2013); Cicero, De amicitia; C. J. Mews, The Lost Love Letters of Heloise and Abelard (1999)
依据: AI 草稿
埃洛伊丝 › 约1100–1164年
帕多瓦的马西利乌斯
影响了
Cary Nederman argued that Marsilius’ account of human sociability and the origin of civil society owes much to Cicero, despite appeals to Aristotle (Defensor pacis I, 1324). Marsilius of Padua, Defensor pacis (1324), Discourse I; C. J. Nederman, ‘Nature, Sin and the Origins of Society: The Ciceronian Tradition in Medieval Political Thought’, Journal of the History of Ideas 49 (1988)
依据: AI 草稿
帕多瓦的马西利乌斯 › 约1275–1342年
鹿特丹的伊拉斯谟
影响了 ✓
Erasmus edited Cicero’s De officiis (1501) and admired his moral philosophy, but mocked slavish imitation of his Latin style in the Ciceronianus (1528). Erasmus (ed.), Cicero, De officiis (Paris, 1501); Ciceronianus (1528); SEP “Desiderius Erasmus”
依据: 亦见于 Wikidata · Wikidata
鹿特丹的伊拉斯谟 › 约1466–1536年
胡果·格劳秀斯
影响了
Grotius grounded natural law and human sociability in On the Law of War and Peace (1625) with Cicero’s De finibus, De legibus and De officiis. H. Grotius, De iure belli ac pacis (1625), Prolegomena; R. Tuck, The Rights of War and Peace (1999); SEP “Hugo Grotius”
依据: 亦见于 InPhO · InPhO
胡果·格劳秀斯 › 1583–1645
大卫·休谟
影响了
Hume told Hutcheson (1739) he meant to take his catalogue of virtues from Cicero’s Offices; his Dialogues concerning Natural Religion follow Cicero’s On the Nature of the Gods. D. Hume to F. Hutcheson, 17 Sept. 1739, in Letters, ed. J. Y. T. Greig (1932); Dialogues concerning Natural Religion (1779); SEP “Hume on Religion”
依据: 亦见于 InPhO · InPhO
大卫·休谟 › 1711–1776
批评
受批评于 1
尼科洛·马基雅维利
受其批评
Machiavelli inverted Cicero’s De officiis: a prince must know how to use the beast as well as the man, both fox and lion (The Prince, 1513). N. Machiavelli, Il Principe (1513), chs. 15–18; Cicero, De officiis I.34, I.41; Q. Skinner, Machiavelli, 1981
依据: AI 草稿
尼科洛·马基雅维利 › 1469–1527
批评了 1
伊壁鸠鲁
批评了
Cicero rejected Epicurus’ ethics in On Ends II (45 BCE): pleasure cannot be the highest good, as it leaves no room for virtue for its own sake. Cicero, De finibus bonorum et malorum I–II; De natura deorum I.57–124
依据: AI 草稿
伊壁鸠鲁 › 公元前341—前270年
作品
- 约公元前51年年论共和国（De re publica）
一部关于最佳政体以及作为法权共同体之国家的对话；以“西庇阿之梦”作结。
- 约公元前45年年论善恶之极（De finibus）
伊壁鸠鲁派、斯多葛派和学园派就人生的目的展开争论。
- 约公元前44年年论义务（De officiis）
斯多葛派的义务理论：高尚与有益相一致。
立场
Cicero’s great achievement was to bring Greek philosophy to Rome in Latin, creating much of its vocabulary – he coined words such as qualitas, “quality”. He followed the sceptical New Academy: he weighed Stoic, Epicurean and Academic positions against one another and accepted what seemed most probable. In ethics and politics he drew heavily on Stoicism – natural law, duty and the commonwealth as a partnership in justice. His works shaped Augustine, Renaissance humanism and Enlightenment republicanism, and for centuries they were the standard introduction to ancient thought.
生平与背景
Marcus Tullius Cicero was Rome’s most celebrated orator, a lawyer and statesman who rose to the consulship in 63 BCE and suppressed the Catilinarian conspiracy. Sidelined under Caesar, he wrote most of his philosophical works in a few intense years around 45–44 BCE. After attacking Mark Antony in his Philippics, he was proscribed and killed in 43 BCE.
其他主要作品
- On the Republic (c. 51 BCE)
- Tusculan Disputations (45 BCE)
- On the Nature of the Gods (45 BCE)
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