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Tusculan Disputations
Cicero (Marcus Tullius, 10643 BCE), Roman lawyer, orator, politician and philosopher, of whom we know more than of any other Roman, lived through the stirring era which saw the rise, dictatorship, and death of Julius Caesar in a tottering republic. In his political speeches especially and in his correspondence we see the excitement, tension and intrigue of politics and the part he played in the turmoil of the time. Of about 106 speeches, delivered before the Roman people or the Senate if they were political, before jurors if judicial, 58 survive (a few of them incompletely). In the fourteenth century Petrarch and other Italian humanists discovered manuscripts containing more than 900 letters of which more than 800 were written by Cicero and nearly 100 by others to him. These afford a revelation of the man all the more striking because most were not written for publication. Six rhetorical works survive and another in fragments. Philosophical works include seven extant major compositions and a number of others; and some lost. There is also poetry, some original, some as translations from the Greek.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
The Loeb Classical Library edition of Cicero is in twenty-nine volumes.
624 pages, Hardcover
First published January 1, 46
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About the author
Marcus Tullius Cicero
8,557 books1,923 followersBorn 3 January 106 BC, Arpinum, Italy
Died 7 December 43 BC (aged 63), Formia, Italy
Marcus Tullius Cicero was a Roman philosopher, statesman, lawyer, political theorist, and Roman constitutionalist. Cicero is widely considered one of Rome's greatest orators and prose stylists.
Alternate profiles:
Cicéron
Marco Tullio Cicerone
Cicerone
Note: All editions should have Marcus Tullius Cicero as primary author. Editions with another name on the cover should have that name added as secondary author.
Died 7 December 43 BC (aged 63), Formia, Italy
Marcus Tullius Cicero was a Roman philosopher, statesman, lawyer, political theorist, and Roman constitutionalist. Cicero is widely considered one of Rome's greatest orators and prose stylists.
Alternate profiles:
Cicéron
Marco Tullio Cicerone
Cicerone
Note: All editions should have Marcus Tullius Cicero as primary author. Editions with another name on the cover should have that name added as secondary author.
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Displaying 1 - 30 of 45 reviews
June 19, 2020
The Why of Pain
19 June 2020
I must say that some of these ancient philosophical texts can be pretty difficult to read, especially if the translation is written in an older form of English (namely 19th Century English as opposed to modern 21st Century English). Yeah, I did actually find this work to be a bit of a slog, but then again it really isn’t one of the most uplifting of works either. The reason I say this is because it was written shortly after Cicero’s daughter died so he basically retreated to his country estate and began to write this work. Once again, it is written in the Platonic style where it is a discussion between him and a friend named Africanus.
The treatise is divided into five books, the first being on death, the next being on physical pain, the next two on mental pain, and the final one being on whether virtue leads to a happy life. It is interesting because no doubt Cicero is using this as a time to come to terms with the grief that he is suffering, though the conclusion does come down to the idea of how to get the most of life. The second thing that I noticed is that here we really get to understand Cicero’s philosophy, being that of a stoic (no pain, no gain, as I like to say), and explores the failings of Epicureanism (if it feels good, do it). I also noticed that he doesn’t seem to look at the third popular philosophy of the time, Cynicism (yeah, whatever, it all sucks anyway), but that may have something to do with Cynicism not being as popular as the others.
So, the exploration of death really comes down to the question of what happens afterwards, and whether it is right to fear death. Of course, death is the great unknown, which is why there is so much literature written of it, and so many people claiming to know the answers. Cicero follows the typical Platonic line in that the soul is immortal, though shies away from the more cultural belief in the underworld. In a way, it almost sounds as if he takes the idea that a lot of us take these days, and that we all go to heaven and sit on clouds playing harps. Yeah, there is so much Greek influence in our concept of the afterlife it really isn’t funny, but then again we probably do have Augustine to thank for that.
Cicero does explore other responses to death, and the one that stood out in my mind is that of the Spartans, namely his discourse on the battle of Thermopylae. His position is that if the Spartans were willing to die while holding off a massively bigger army, then obviously there must be some things that are worse than death. Of course, Socrates comes into the picture as well, who willingly went to his death, despite the fact that he was actually given the opportunity (and was expected of him as well) to escape. In fact, there are two Socratic dialogues written about the death of Socrates, and why he faced it with no real concern. Mind you, he probably was dying a martyr’s death, and the fact that he was executed is probably one of the main reasons why he is not only still know today, but also plays a lead role in Bill and Ted’s Excellent Adventure.
I want to touch on the two books regarding mental anguish though, and the use of the word ‘perturbation’ was quite annoying, particularly since the Greek word that was translated was ‘Pathos’. Yeah, that’s sort of what I mean when I am talking about the older English usage. Anyway, I do find it interesting how Cicero explores the diseases of the mind, and in fact accepts that there is a such a thing as mental illness. Of course, this was way before clinical psychology, but it does suggest that the ancients did understand this concept, and you definitely see elements of it in the works of the Greeks.
Mind you, what I sort of don’t agree is the idea that grief is an illness of the mind, which in a way it isn’t, or at least in my mind it isn’t – it is just a natural emotional response. Then again, he is also writing about what he considers mental pain, and I probably would agree that grief is some form of pain. The thing is that he does seem to think it is normal, and expected, as well, and the problem is that when we try to hide from grief, and if we don’t let it come out when it needs to then we will no doubt face all sorts of problems.
I guess that is why Cicero shies away from Epicureanism so much, namely because it is the idea of seeking pleasure and avoiding pain, and in turn that can only result in much more pain than otherwise. It is like the idea of drowning one’s sorrows in a bottle of wine (or whiskey, or whatever). In a way it may dull the pain for a while, but it never goes away. That is probably why pain killers can be so problematic because while they may enable somebody to continue to function, the pain is still there, and in fact might still be there even long after the injury causing it has vanished. In a way, you can consider it to be phantom pain, which is a symptom of opioid dependency. So, I guess in the end that is why Cicero does warm to Stoicism, namely because even though life may throw up painful moments, these moments never last forever, in it is much better to face, and in turn endure, the pain as opposed to attempting to hide from it.
19 June 2020
I must say that some of these ancient philosophical texts can be pretty difficult to read, especially if the translation is written in an older form of English (namely 19th Century English as opposed to modern 21st Century English). Yeah, I did actually find this work to be a bit of a slog, but then again it really isn’t one of the most uplifting of works either. The reason I say this is because it was written shortly after Cicero’s daughter died so he basically retreated to his country estate and began to write this work. Once again, it is written in the Platonic style where it is a discussion between him and a friend named Africanus.
The treatise is divided into five books, the first being on death, the next being on physical pain, the next two on mental pain, and the final one being on whether virtue leads to a happy life. It is interesting because no doubt Cicero is using this as a time to come to terms with the grief that he is suffering, though the conclusion does come down to the idea of how to get the most of life. The second thing that I noticed is that here we really get to understand Cicero’s philosophy, being that of a stoic (no pain, no gain, as I like to say), and explores the failings of Epicureanism (if it feels good, do it). I also noticed that he doesn’t seem to look at the third popular philosophy of the time, Cynicism (yeah, whatever, it all sucks anyway), but that may have something to do with Cynicism not being as popular as the others.
So, the exploration of death really comes down to the question of what happens afterwards, and whether it is right to fear death. Of course, death is the great unknown, which is why there is so much literature written of it, and so many people claiming to know the answers. Cicero follows the typical Platonic line in that the soul is immortal, though shies away from the more cultural belief in the underworld. In a way, it almost sounds as if he takes the idea that a lot of us take these days, and that we all go to heaven and sit on clouds playing harps. Yeah, there is so much Greek influence in our concept of the afterlife it really isn’t funny, but then again we probably do have Augustine to thank for that.
Cicero does explore other responses to death, and the one that stood out in my mind is that of the Spartans, namely his discourse on the battle of Thermopylae. His position is that if the Spartans were willing to die while holding off a massively bigger army, then obviously there must be some things that are worse than death. Of course, Socrates comes into the picture as well, who willingly went to his death, despite the fact that he was actually given the opportunity (and was expected of him as well) to escape. In fact, there are two Socratic dialogues written about the death of Socrates, and why he faced it with no real concern. Mind you, he probably was dying a martyr’s death, and the fact that he was executed is probably one of the main reasons why he is not only still know today, but also plays a lead role in Bill and Ted’s Excellent Adventure.
I want to touch on the two books regarding mental anguish though, and the use of the word ‘perturbation’ was quite annoying, particularly since the Greek word that was translated was ‘Pathos’. Yeah, that’s sort of what I mean when I am talking about the older English usage. Anyway, I do find it interesting how Cicero explores the diseases of the mind, and in fact accepts that there is a such a thing as mental illness. Of course, this was way before clinical psychology, but it does suggest that the ancients did understand this concept, and you definitely see elements of it in the works of the Greeks.
Mind you, what I sort of don’t agree is the idea that grief is an illness of the mind, which in a way it isn’t, or at least in my mind it isn’t – it is just a natural emotional response. Then again, he is also writing about what he considers mental pain, and I probably would agree that grief is some form of pain. The thing is that he does seem to think it is normal, and expected, as well, and the problem is that when we try to hide from grief, and if we don’t let it come out when it needs to then we will no doubt face all sorts of problems.
I guess that is why Cicero shies away from Epicureanism so much, namely because it is the idea of seeking pleasure and avoiding pain, and in turn that can only result in much more pain than otherwise. It is like the idea of drowning one’s sorrows in a bottle of wine (or whiskey, or whatever). In a way it may dull the pain for a while, but it never goes away. That is probably why pain killers can be so problematic because while they may enable somebody to continue to function, the pain is still there, and in fact might still be there even long after the injury causing it has vanished. In a way, you can consider it to be phantom pain, which is a symptom of opioid dependency. So, I guess in the end that is why Cicero does warm to Stoicism, namely because even though life may throw up painful moments, these moments never last forever, in it is much better to face, and in turn endure, the pain as opposed to attempting to hide from it.
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November 10, 2024cicero borde hålla sig till retorik ❤️ sagt m kärlek
April 2, 2025
Хочу сидеть с Цицероном на римской вилле и за кувшином вина стебаться над эпикурейцами!
August 8, 2019
Not my favorite work of his but still much better than anything modern „philosophers“ bring to the table.
August 23, 2024
But, mother, I love him!!
Jestem zdania, że ta książka, niestety, ma tendencję spadkową, bo zaczynamy od najciekawszego i jednocześnie najmocniejszego tematu – śmierci. I tak przez ból i zmartwienia oraz inne utrapienia dochodzimy do klasycznej filozoficznej wartości — cnoty (booring/hj). W pewnych momentach zdaje się, że Cyceron już zapętla się, powtarza, błądzi, stwierdza coś bez ukazania procesu tego, ale zrzucę to na fakt, iż pierwotnie były to jednak (roz)mowy, przymykając na to jedno oko (ale nie oba!). Zdecydowanie moje ulubione dzieło filozoficzne, które dotychczas przeczytałam (choć nie było ich wiele) obok «Death» Barnesa, chociaż raczej nie powinnam tego klasyfikować do filozofii #yolo(chyba).
9/10
Jestem zdania, że ta książka, niestety, ma tendencję spadkową, bo zaczynamy od najciekawszego i jednocześnie najmocniejszego tematu – śmierci. I tak przez ból i zmartwienia oraz inne utrapienia dochodzimy do klasycznej filozoficznej wartości — cnoty (booring/hj). W pewnych momentach zdaje się, że Cyceron już zapętla się, powtarza, błądzi, stwierdza coś bez ukazania procesu tego, ale zrzucę to na fakt, iż pierwotnie były to jednak (roz)mowy, przymykając na to jedno oko (ale nie oba!). Zdecydowanie moje ulubione dzieło filozoficzne, które dotychczas przeczytałam (choć nie było ich wiele) obok «Death» Barnesa, chociaż raczej nie powinnam tego klasyfikować do filozofii #yolo(chyba).
9/10
March 29, 2023
Sometimes he drags on a bit, and the language can get stuffy…but Cicero was a brilliant thinker. Will definitely be reading more from him.
January 24, 2019
It seems sadly fitting that I would only get to reading this classic of Stoic philosophy in the immediate aftermath of the APA declaring stoic behavior a psychological problem. This book is outstanding, and those who wish to preserve the intellectual fight against postmodernity could do much worse than picking up Cicero.
Do I agree with everything Cicero writes? No. I find the same problem I had during my agnostic days: why is it better to be the tyrant's victim rather than the tyrant if we are not held accountable for our actions? Yes, I fully agree with the Platonic answer that tyrants are rarely happy, and I love the Sword of Damocles analogy, but arguing that man can find happiness in crucifixion is a tough sell. Yes, there is suicide (as Cicero explicitly notes), and yes, we don't suffer then, but the Good I imagine must be more than this. St. Augustine, himself a student of Cicero's works, answers the question best by acknowledging the supernatural good, because frankly, the natural good is insufficient due to our mortality.
That all said, Cicero has a great deal of useful things to say about the natural good which our society has foolishly tossed by the wayside. It is no accident I turn to Cicero; his times remind me of ours. He could no more stop the fall of his beloved commonwealth than St. Augustine could stop the Vandals from sacking Hippo. While the latter has a better view of a greater Good, Cicero understands our duty not to heap more fuel on the funeral pyre of our civilization.
Do I agree with everything Cicero writes? No. I find the same problem I had during my agnostic days: why is it better to be the tyrant's victim rather than the tyrant if we are not held accountable for our actions? Yes, I fully agree with the Platonic answer that tyrants are rarely happy, and I love the Sword of Damocles analogy, but arguing that man can find happiness in crucifixion is a tough sell. Yes, there is suicide (as Cicero explicitly notes), and yes, we don't suffer then, but the Good I imagine must be more than this. St. Augustine, himself a student of Cicero's works, answers the question best by acknowledging the supernatural good, because frankly, the natural good is insufficient due to our mortality.
That all said, Cicero has a great deal of useful things to say about the natural good which our society has foolishly tossed by the wayside. It is no accident I turn to Cicero; his times remind me of ours. He could no more stop the fall of his beloved commonwealth than St. Augustine could stop the Vandals from sacking Hippo. While the latter has a better view of a greater Good, Cicero understands our duty not to heap more fuel on the funeral pyre of our civilization.
October 23, 2020
Genuinely the best introduction I’ve ever read in any philosophical book. It contains a section called arguments which breaks down the entire work into a list of matters discussed and where they occur.
So, if you are curious about whether this work would interest you take a look at this section on the loeb website https://www.loebclassics.com/view/LCL...
As for the work Cicero tackles the issues of death, the nature/existence of the soul, virtue and how we should understand and deal with distress in all its various forms in his erudite style. Part of this also includes discussion on how other philosophical schools tackle these issues which is great for gaining a better understanding of the interesting but highly fragmentary schools of Epicureanism and Cyrenaism.
An unappreciated aspect of this book is that even though the Author was quite religious the nature of the religious belief of those times means that this discussion on ethics and the soul are discussions and not dogmatic pronouncements – this means that even if it lacks the certainty there is a much broader appeal in it.
Ultimately though he does take a very intellectual (and in my view to point of being incorrect) approach to the question of distress and mental disturbance namely that all distress is simply a matter of ignorance and hence capable of being completely solved with enough learning. We will find the philosophers stone before we find this sage philosopher.
So, if you are curious about whether this work would interest you take a look at this section on the loeb website https://www.loebclassics.com/view/LCL...
As for the work Cicero tackles the issues of death, the nature/existence of the soul, virtue and how we should understand and deal with distress in all its various forms in his erudite style. Part of this also includes discussion on how other philosophical schools tackle these issues which is great for gaining a better understanding of the interesting but highly fragmentary schools of Epicureanism and Cyrenaism.
An unappreciated aspect of this book is that even though the Author was quite religious the nature of the religious belief of those times means that this discussion on ethics and the soul are discussions and not dogmatic pronouncements – this means that even if it lacks the certainty there is a much broader appeal in it.
Ultimately though he does take a very intellectual (and in my view to point of being incorrect) approach to the question of distress and mental disturbance namely that all distress is simply a matter of ignorance and hence capable of being completely solved with enough learning. We will find the philosophers stone before we find this sage philosopher.
December 31, 2017
“Don’t our friends the philosophers put their names on the very books they write condemning the quest for fame?”
February 10, 2021
Cicero envisages reason dictating emotion. Today we might suspect it’s at least as likely to be the other way round.
May 27, 2021
It’s Cicero, for God’s sake, how can it merit anything other than five whole stars?
August 14, 2024
Cicero didn't practice what he preached to the letter. And yet, such writings are what we need in a world that could hardly understand what the man was talking about at this point. Though it's translated into the English, most would discard this text as a foreign, incomprehensible language
May 18, 2025
Ruh ve ölüm üzerine eklektik yaklaşımını doğrular biçimde görüşlerini anlatıyor bu konuşmalarında. Platon hayranı olmasının yanı sıra ruhun özüne dair görüşlerini paylaşmadığını, bu konuda daha çok stoacı yaklaşımını görürken aynı zamanda stoacılardan kargaları güldürecek topluluk olarak da bahsediyor aynı metinde. Sayesinde bu ekolü tanımış oldum. Oldukça kafa karıştıran yaklaşımları vardı konuya özgü.
August 11, 2020
Un paseo por la mentalidad Romana: la evolución de la cultura griega agarrando la forma que va a definir el cristianismo.
Los primeros dos libros habla sobre cómo la muerte y el dolor no son los mayores males
Los siguientes dos libros hablan sobre los estados de turbación que nos alejan de la felicidad: aflicción, miedo, satisfacción desmedida y deseo
El último libro culmina hablando sobre la virtud: la forma de vivir del sabio que nos lleva a la felicidad
Los primeros dos libros habla sobre cómo la muerte y el dolor no son los mayores males
Los siguientes dos libros hablan sobre los estados de turbación que nos alejan de la felicidad: aflicción, miedo, satisfacción desmedida y deseo
El último libro culmina hablando sobre la virtud: la forma de vivir del sabio que nos lleva a la felicidad
September 23, 2020
Bravo Cicero! Pursue virtue.
June 7, 2024
Cicero, Marcus Tullius: Keskusteluja Tusculumissa (2018, Faros, 316 s.)
Cicero menetti oman tyttärensä, mikä liikutti Ciceroa voimakkaasti, ja sen vaikuttaman kirjoitti kirjan surusta, kuolemasta, onnellisuudesta ja lähes kaikesta siltä väliltä. Kuitenkaan tässä ei ole kyse kurjuuden vatvomisesta, vaan varsin pätevästä filosofisesta pohdinnasta, jossa tarkastellaan käsiteltäviä asioita monista näkökulmista.
Esimerkiksi teoksen 1. kirjassa ("luvussa") pohditaan sielun olemusta hauskasti, kepeästi keskustellen. Tyyli on suorastaan nokkelaa ja kysymykset menevät suoraan asian ytimeen. Cicero pyrkii näkemään monia eri näkökantoja asiaan ja on suorastaan hämmentävää, kuinka hyvin hän niitä löytääkin. Tässä lienee yksi taito, jonka Cicero oli peripateetikoilta oppinut, tai josta saamme niitä ainakin jossain määrin kiittää. Tämän kirjan luettuaan alkavat nykyajan keskusteluohjelmat televisiossa tuntua yhä kehnommilta kuin mitä ne ovat alunperin olleet. Tällaista dialogia nimenomaan asiasta - eikä sen vierestä - ei nykypäivän ajankohtaiskeskusteluissa nähdä, vaan päinvastoin nykyisin on valloilla mielensäpahoittaminen ja alakouluikäisten argumentaatiovirheet. Tästä kirjasta olisi monilla debattien ohjaajilla opittavaa.
Ei tämä kirja kuitenkaan täysin moitteeton ole. Cicerolla lähtee paikoin lapasesta hänen argumentaationsa. Hän vetoaa argumentaatiossaan paljon erilaisiin runoilijoiden teoksiin, joilla ei ole käsiteltävässä asiassa todistusarvoa. Ja mikäli olisi, hän ei vaivaudu kertomaan asiayhteyttä asianmukaisesti. Esimerkiksi kysymys sielujen olemuksesta ei määrity sen mukaan, mitä joku runoilija on sieluista runoillut. Ciceroa voisikin jopa haastaa tässä, koska hän on itse sanonut Laeista-teoksessaan, että tosiasiat ja luonnonoikeudet eivät synny väkijoukkojen mielipiteistä tai vaikutusvaltaisten ihmisten päätöksistä, vaan ne vallitsevat niistä riippumatta iäisesti. Hän myöskin vetoaa toistuvasti eräiden tunnettujen filosofien erinomaisuuteen, mutta perusteena ei niinkään ole heidän argumentaationsa, vaan heidän statuksensa. Eikö Cicero itse sorru juuri tähän ristiriitaan argumentaatiossaan?
Teoksen ydinsanoman voisi tiivistää siten, että Cicero neuvoo lukemaan filosofiaa vähentääkseen sielun kärsimystä ja kohtaamaan tyynesti elämän tyrskyt ja lopulta kuoleman. Kokonaisuutena arvioiden tämä on erittäin herättelevä teos ja tuo esiin näkökulmia sekä päättelyketjuja, jotka ovat jääneet pimentoon modernissa itseapu- ja elämäntaitokeskustelussa. Suosittelen lukemaan.
Arvosana: 4/5
Cicero menetti oman tyttärensä, mikä liikutti Ciceroa voimakkaasti, ja sen vaikuttaman kirjoitti kirjan surusta, kuolemasta, onnellisuudesta ja lähes kaikesta siltä väliltä. Kuitenkaan tässä ei ole kyse kurjuuden vatvomisesta, vaan varsin pätevästä filosofisesta pohdinnasta, jossa tarkastellaan käsiteltäviä asioita monista näkökulmista.
Esimerkiksi teoksen 1. kirjassa ("luvussa") pohditaan sielun olemusta hauskasti, kepeästi keskustellen. Tyyli on suorastaan nokkelaa ja kysymykset menevät suoraan asian ytimeen. Cicero pyrkii näkemään monia eri näkökantoja asiaan ja on suorastaan hämmentävää, kuinka hyvin hän niitä löytääkin. Tässä lienee yksi taito, jonka Cicero oli peripateetikoilta oppinut, tai josta saamme niitä ainakin jossain määrin kiittää. Tämän kirjan luettuaan alkavat nykyajan keskusteluohjelmat televisiossa tuntua yhä kehnommilta kuin mitä ne ovat alunperin olleet. Tällaista dialogia nimenomaan asiasta - eikä sen vierestä - ei nykypäivän ajankohtaiskeskusteluissa nähdä, vaan päinvastoin nykyisin on valloilla mielensäpahoittaminen ja alakouluikäisten argumentaatiovirheet. Tästä kirjasta olisi monilla debattien ohjaajilla opittavaa.
Ei tämä kirja kuitenkaan täysin moitteeton ole. Cicerolla lähtee paikoin lapasesta hänen argumentaationsa. Hän vetoaa argumentaatiossaan paljon erilaisiin runoilijoiden teoksiin, joilla ei ole käsiteltävässä asiassa todistusarvoa. Ja mikäli olisi, hän ei vaivaudu kertomaan asiayhteyttä asianmukaisesti. Esimerkiksi kysymys sielujen olemuksesta ei määrity sen mukaan, mitä joku runoilija on sieluista runoillut. Ciceroa voisikin jopa haastaa tässä, koska hän on itse sanonut Laeista-teoksessaan, että tosiasiat ja luonnonoikeudet eivät synny väkijoukkojen mielipiteistä tai vaikutusvaltaisten ihmisten päätöksistä, vaan ne vallitsevat niistä riippumatta iäisesti. Hän myöskin vetoaa toistuvasti eräiden tunnettujen filosofien erinomaisuuteen, mutta perusteena ei niinkään ole heidän argumentaationsa, vaan heidän statuksensa. Eikö Cicero itse sorru juuri tähän ristiriitaan argumentaatiossaan?
Teoksen ydinsanoman voisi tiivistää siten, että Cicero neuvoo lukemaan filosofiaa vähentääkseen sielun kärsimystä ja kohtaamaan tyynesti elämän tyrskyt ja lopulta kuoleman. Kokonaisuutena arvioiden tämä on erittäin herättelevä teos ja tuo esiin näkökulmia sekä päättelyketjuja, jotka ovat jääneet pimentoon modernissa itseapu- ja elämäntaitokeskustelussa. Suosittelen lukemaan.
Arvosana: 4/5
October 31, 2020
Questo volume di Cicerone consta di cinque libri, nei quali egli cerca di dimostrare che:
- la morte non è un male ma che anzi, può essere una liberazione dai mali della vita (libro primo);
- il dolore non è né un male né un bene, ma piuttosto, qualcosa di irrilevante, se la virtù è presente; inutile dire che la dimostrazione rasenta l'aneddotale ed è poco convincente. (libro secondo);
- il saggio non si lascia cogliere dall'afflizione. (libro terzo);
- il sapiente può essere immune da ogni passione. (libro quarto);
- la virtù da sola basta per essere felici. (libro quinto);
Leggendo il libro, non ho potuto spesso fare a meno di scuotere la testa, chiedendomi, "Ma queste cazzate allucinanti passavano per filosofia nel mondo antico?" Non posso comunque lamentarmi (troppo), visto che le Disputationes offrono una panoramica, per quanto ridotta e fortemente influenzata dalla visione stoica, della filosofia etica del mondo antico (almeno fino all'età di Cicerone). Metto una stella in più perché Cicerone riporta questo passo di Cresfonte, tragedia perduta di Euripide, con cui sono assolutamente d'accordo:
Bene sarebbe che noi, riunendoci numerosi in casa
piangessimo quando qualcuno viene alla luce,
pensando ai vari mali della vita umana;
ma a chi con la morte ha posto fine a gravi travagli,
gli amici con lodi e con gioia dovrebbero dar sepoltura.
- la morte non è un male ma che anzi, può essere una liberazione dai mali della vita (libro primo);
- il dolore non è né un male né un bene, ma piuttosto, qualcosa di irrilevante, se la virtù è presente; inutile dire che la dimostrazione rasenta l'aneddotale ed è poco convincente. (libro secondo);
- il saggio non si lascia cogliere dall'afflizione. (libro terzo);
- il sapiente può essere immune da ogni passione. (libro quarto);
- la virtù da sola basta per essere felici. (libro quinto);
Leggendo il libro, non ho potuto spesso fare a meno di scuotere la testa, chiedendomi, "Ma queste cazzate allucinanti passavano per filosofia nel mondo antico?" Non posso comunque lamentarmi (troppo), visto che le Disputationes offrono una panoramica, per quanto ridotta e fortemente influenzata dalla visione stoica, della filosofia etica del mondo antico (almeno fino all'età di Cicerone). Metto una stella in più perché Cicerone riporta questo passo di Cresfonte, tragedia perduta di Euripide, con cui sono assolutamente d'accordo:
Bene sarebbe che noi, riunendoci numerosi in casa
piangessimo quando qualcuno viene alla luce,
pensando ai vari mali della vita umana;
ma a chi con la morte ha posto fine a gravi travagli,
gli amici con lodi e con gioia dovrebbero dar sepoltura.
May 30, 2023
The great treasure in reading the texts of antiquity is in finding, in the life of someone at 2000 years' remove from your own, a dear friend and contemporary.
If I could raise a few of the dead for a conversation with them, like Saul at Endor, Cicero would be one of those I'd like most to speak with. Clear-headed, noble, and compassionate, he writes with timeless wisdom on perennial human topics, such as how to weather pain, the importance of virtue, and the meaning of death.
In some ways this text is a piece of 'pop philosophy' for the Republic of Rome, effortlessly referencing the Stoics, the Epicures, and the Pre-Socratics in ways that only an educated elder statesman could. The Roman pre-Christian worldview of this time was far from bankrupt of something like hope, as Cicero, in his eminent humanity, shows. Death was regarded as either an end to all pain, or transport to some place better.
Cicero continues to be one of my favorite writers to turn to for comfort. Like the apostle Paul, who was practically his contemporary, and with whom he probably shared a similar level of education, Cicero is a master of oratory and sentence structure. He effortlessly writes sentences and aphorisms that, even in translation, shine.
If I could raise a few of the dead for a conversation with them, like Saul at Endor, Cicero would be one of those I'd like most to speak with. Clear-headed, noble, and compassionate, he writes with timeless wisdom on perennial human topics, such as how to weather pain, the importance of virtue, and the meaning of death.
In some ways this text is a piece of 'pop philosophy' for the Republic of Rome, effortlessly referencing the Stoics, the Epicures, and the Pre-Socratics in ways that only an educated elder statesman could. The Roman pre-Christian worldview of this time was far from bankrupt of something like hope, as Cicero, in his eminent humanity, shows. Death was regarded as either an end to all pain, or transport to some place better.
Cicero continues to be one of my favorite writers to turn to for comfort. Like the apostle Paul, who was practically his contemporary, and with whom he probably shared a similar level of education, Cicero is a master of oratory and sentence structure. He effortlessly writes sentences and aphorisms that, even in translation, shine.
March 14, 2025
Cicero meets his friends in a Tusculan villa and endeavors to persuade them, by means of philosophy and rhetoric both, that virtue is identical with happiness. It should be noted that "virtue" (which derives from "vir," meaning man--the Romans were indeed sexist) means the inner power and inner excellence of the men most deserving of praise. The most virtuous man, to Cicero, is the wise man, an ideal type of man who is never deceived, who is never surprised, and who is perfectly self-controlled.
Cicero's friends all agree that virtue is rewarded most of the time, but they suspect that, in some situations, even the wise man is fated to be unhappy. Wisdom cannot resist all evils that Jupiter may dispense to man. But if the wise and virtuous man can be unhappy, this implies that wisdom and virtue are not the ultimate good. To defend his thesis that virtue is the ultimate good, Cicero must argue that even faced with the worst fate, even being tortured on the rack, the wise man is happy.
I have said that Cicero mixes rhetoric with philosophy. However persuasive he really is, these are the kinds of debates that become pressing in an age that does not believe that all injustices will be righted in the afterlife.
Cicero's friends all agree that virtue is rewarded most of the time, but they suspect that, in some situations, even the wise man is fated to be unhappy. Wisdom cannot resist all evils that Jupiter may dispense to man. But if the wise and virtuous man can be unhappy, this implies that wisdom and virtue are not the ultimate good. To defend his thesis that virtue is the ultimate good, Cicero must argue that even faced with the worst fate, even being tortured on the rack, the wise man is happy.
I have said that Cicero mixes rhetoric with philosophy. However persuasive he really is, these are the kinds of debates that become pressing in an age that does not believe that all injustices will be righted in the afterlife.
July 28, 2021
Tusculan disputations is a book on philosophy from ancient Rome. It's broken down into five sections. In these sections, Cicero gives his reasons, why death is not as bad as we think, how to deal with pain, how to live a balanced life, the importance of virtue, and more. It is written as a dialogue with his friends at his villa.
I really enjoyed reading this book. It is amazing to read a book written thousands of years ago. I feel as if I am getting a personal lecture on philosophy, maybe I’m just crazy. Cicero’s thoughts are so profound and timeless. It has inspired me to adopt some of his ideas into my own life. For example,“… he surpassed the Persian king in his manner of life and fortune; for that he himself was in want of nothing, while the other never had enough…” is a cautionary tale not to worship money or power.
If you haven’t read this book, I recommend it.
Tusculan disputations were written around 45 BC. Cicero wrote it after the loss of his daughter Tullia. After her death, Cicero left public affairs and dedicated his time to the study of philosophy; he did so to bring Greek philosophy into the mainstream of Rome.
I really enjoyed reading this book. It is amazing to read a book written thousands of years ago. I feel as if I am getting a personal lecture on philosophy, maybe I’m just crazy. Cicero’s thoughts are so profound and timeless. It has inspired me to adopt some of his ideas into my own life. For example,“… he surpassed the Persian king in his manner of life and fortune; for that he himself was in want of nothing, while the other never had enough…” is a cautionary tale not to worship money or power.
If you haven’t read this book, I recommend it.
Tusculan disputations were written around 45 BC. Cicero wrote it after the loss of his daughter Tullia. After her death, Cicero left public affairs and dedicated his time to the study of philosophy; he did so to bring Greek philosophy into the mainstream of Rome.
September 2, 2024
I understand why the founders read this book. Rosen's Pursuit of Happiness led me to Disputations. Cicero often makes me laugh. I bet parts of this book will cause you to crack a smile. Cicero's Republic is the republic we need right now. I got a lot from the book. A strong stoic text for the most part. (Some will debate me regarding that statment.)
Cicero (my favorite Chickpea) is just another branch off the great Stoic river! Some of the book was dated and would even be offensive to some. It is over 2,000 years old!
Virtue is the key to happiness. That is my takeaway and I'm sticking to it!
Cicero (my favorite Chickpea) is just another branch off the great Stoic river! Some of the book was dated and would even be offensive to some. It is over 2,000 years old!
Virtue is the key to happiness. That is my takeaway and I'm sticking to it!
March 14, 2024
I read this as part of Oxford World Classic's compilation 'On Life and Death' but given I'm probably not going to read the other essays in that book (sorry Cicero!) I thought I'd just log that I read the Tusculan Disputations in full. I find philosophy challenging and this was indeed a challenge, but some parts of it made complete sense and were oddly therapeutic and reassuring. Cicero as a substitute for therapy?
March 1, 2018
"It was to philosophy's bosom I was driven from my earliest years by my wishes and interests, and in these dire misfortunes, buffered by a great storm, I have sought refuge in the same harbour from which I first hoisted sail. O philosophy, guide to life, you who search out virtue and drive out vice! . . . to you I entrust myself, as once in large measure, so now deeply and entirely. A single day spent well and in accordance with your lessons is to be preferred to an unending life of error."
"And yet, so far from receiving the praise its services to human life have deserved that it is ignored by most men and even traduced by many . . . But, in my opinion, this misconception, this darkness has blinded the minds of the uneducated, because they are incapable of looking back sufficiently far into the past, and do not consider that the men who were the first to furnish the life of man with its needs were philosophers."
". . . the story goes that Pythagoras came to Philus and in the company of Leon, that town's leading citizen, discussed certain topics learnedly and at length. Leon was struck by his intellect and eloquence, and asked him what art he relied on especially. The reply that Pythagoras gave was that he knew no 'art' but was a philosopher. Surprised at the novelty of the term, Leon asked who philosophers were and what was the difference between them and the rest of men." —Book V
__________
The Tusculan Disputations are split into 5 books, each taking place over one "day":
• Book I deals with death: why death is not an evil both for those who are dead and alive; the immortality of the soul; if the soul is not immortal, still death is not an evil
• Book II deals with pain: pain is not the greatest evil, or an evil at all; habit can bring about an endurance of pain; philosophical remedies against pain
• Book III deals with grief
• Book IV deals with other perturbations of the mind
• Book V deals with the happy life: virtue is sufficient for happiness; examples from Greek & Roman history of powerful men who were wretched, as opposed to the life of men of learning and wisdom; the Wise Man is always happy, and virtue is enough to live happily
Books III & IV are commonly left out of modern editions of the Disputations; having read all five, I can see why this is the case with Book III, but in my opinion, Book IV contains some interesting discussion, and is worth reading.
By the by, the Tusculan Disputations are the locus classicus of the legend of The Sword of Damocles , which can be found at Book V. 61
__________
"The same things are said by many writers, and so they have stuffed the world with books." —Book II
"Nature has seen to it that there is in the soul of virtually all people an element of softness, of lowliness, of the abject, of, as it were, what is nerveless and feeble. If he possessed nothing beyond this, man would be the most hideous of all creatures; but by his side stands reason, the mistress and queen of all, who through striving by her own strength and forging onward becomes perfected virtue. What a man must look to is that reason commands that part of the soul which ought to obey. —Book II
"I am speaking of a learned and educated man, for whom to live is to think . . . This is the man who has secured the best way of living . . . and can be compared with nothing else except with God himself, if that is not a blasphemous statement." —Book V
January 29, 2022
Cicero ends with these lines: "... I cannot easily say how much I shall benefit others; at any rate in my cruel sorrows and the various troubles which beset me from all sides, no other consolation could have been found."
Far too humble, this is the most profound on his works. Chock full of golden quotations and anecdotes, it is as marvelous as Plutarch's Moralia.
Far too humble, this is the most profound on his works. Chock full of golden quotations and anecdotes, it is as marvelous as Plutarch's Moralia.
September 16, 2024
Afectado por la muerte de su hija, Cicerón se refugió del dolor escribiendo sobre eso mismo: el dolor del cuerpo, las aflicciones del alma y cómo encontrar la paz y la felicidad entre tanta perturbación. Uno de sus mejores textos, aligerado por su estructura a modo de diálogo.
April 29, 2025
Diálogos muy ricos y variados sobre temas clásicos, se nota como está afligido por la muerte de su hija y busca consuelo/medicina en la filosofía, trata temas clásicos de el dolor, la muerte, la felicidad. Momentos de gran profundidad aunque en ocasiones repetitivo.
December 7, 2018
Great read and especially the portion on the gods. It can be said with confidence nothing is new under the sun.
February 10, 2020
Underhållande filosofisk dialog, men Ciceros syn på smärta kunde jag varit utan.
April 23, 2021
Impressive elaboration of the virtue as a basis of the good life.
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