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5.0 out of 5 stars
"I am no new convert to the study of philosophy.", February 1, 2003
This review is from: On the Nature of the Gods (De natura deorum) / Academica (Loeb Classical Library, No. 268) (Hardcover)
This volume (#268) in the Loeb Classical Library
editions of Greek and Latin works -- contains two
major philosophical works by Cicero {Marcus Tullius
Cicero -- sometimes referred to as "Tully" by later
writers of the 17th and 18th centuries). The two
works are: -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 by the grief over the loss of his daughter,
the man seeking consolation and engagement with
philosophy. It is the second of these two men
who is the author and thinker in these two works.
Both works are cast as dialogues...discourses,
or gentlemanly "arguments" about the schools of
philosophy and the approaches of philosophical
thought which were available in Cicero's time.
They mainly concern what had happened to philo-
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 by
the heavy and crushing blow from the death of his
daughter, Tullia (45 B.C.).
In Book I of -De Natura Deorum-, the theology
of the philosopher Epicurus is expounded by
Velleius, who attacks the theology and cosmology
of Plato and the Stoics, and refutes the theology
of the other schools from Thales downward [this
is from the relation by H. Rackham in his "Intro-
duction" to the work]. "He is answered by the
Academic Cotta, who demolishes the Epicurean
theology, and pronounces Epicureanism to be
really fatal to religion."
In Book II, the Stoic theology is set out by
Balbus. Cotta again replies, in Book III,
giving the Academic criticism of the Stoic
theology in the same four areas covered by
Balbus. In the actual "debate," Cicero is
a somewhat silent observer, but at the end
he notes the impression of the debate on his
own mind.
In -Academica-, there is another dialogue, or
debate. There were two different versions of
this work written by Cicero; and we have parts
of both, but not the complete version of either
the first or second edition (and Cicero made
some changes between the two versions). So
we have a work which is a part of one edition,
some fragments, and a part of the other edition
put together to form a "whole." Again, the
debate is over the approaches of philosophers
outside the Academy, and the various groups
which inherited and put their own stamp on
the Academic thought -- 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 by H. Rackham, the English reader will
also find interest, pleasure, and insight in
involvement with Cicero's presentation of these
arguments and refutations of the various philo-
sophical approaches to ideas, values, virtues,
divinities, and schools of thought.
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