La φιλοστοργία chez Fronton, une vertu sans équivalent latin ?
Oscillating between two meanings - the love of a living being for its offspring, or among Christian authors, the deep affection - the philostorgia seems to have no exact equivalent in Latin : in their correspondence indeed, both Cicero and Fronto use this term without Greek translation. On the one h...
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| Format: | Article |
| Language: | English |
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ENS Éditions
2011-07-01
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| Series: | Aitia |
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| Online Access: | http://journals.openedition.org/aitia/179 |
| _version_ | 1818859573559164928 |
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| author | Sophie Aubert |
| author_facet | Sophie Aubert |
| author_sort | Sophie Aubert |
| collection | DOAJ |
| description | Oscillating between two meanings - the love of a living being for its offspring, or among Christian authors, the deep affection - the philostorgia seems to have no exact equivalent in Latin : in their correspondence indeed, both Cicero and Fronto use this term without Greek translation. On the one hand Cicero reelaborates its meaning, thanks to the contribution of Stoicism, and links it to the love of mankind (philanthropia) through the theory of oikeiosis (or “appropriation”) and thus demonstrates that the affection of parents for their children is rooted in nature and that the ability of human beings to live in society, therefore, is also a natural one, according to an argumentation in De Finibus 3, a work that is contemporary from the first use of the word philostorgia in the letters of Cicero. On the other hand Fronto emphasizes his inability to translate this same word while linking it to the franchise in the affection and to some kind of familial intimacy, whereas he regrets that this virtue is absent from the heart of Roman people, and probably more specifically from those of courtiers of his pupil Marcus Aurelius. Yet if the latter, in his Thoughts, expresses the same regret at the harshness and the hypocrisy around him, he reinterprets philostorgia in the light of the Stoicism as he links it not only to the goodness (eumeneia), but also to philanthropia, and he dismisses irony in favour of sincere need to affection, which echoes the portrait of the Stoic sage as Stobaeus describes it. Thus Marcus Aurelius takes advantage of both lessons from his teacher and teaching of the Stoic philosophers. |
| first_indexed | 2024-12-19T09:14:20Z |
| format | Article |
| id | doaj.art-e51fe23fe6544245ba8c3ada963e3e21 |
| institution | Directory Open Access Journal |
| issn | 1775-4275 |
| language | English |
| last_indexed | 2024-12-19T09:14:20Z |
| publishDate | 2011-07-01 |
| publisher | ENS Éditions |
| record_format | Article |
| series | Aitia |
| spelling | doaj.art-e51fe23fe6544245ba8c3ada963e3e212022-12-21T20:28:09ZengENS ÉditionsAitia1775-42752011-07-01110.4000/aitia.179La φιλοστοργία chez Fronton, une vertu sans équivalent latin ?Sophie AubertOscillating between two meanings - the love of a living being for its offspring, or among Christian authors, the deep affection - the philostorgia seems to have no exact equivalent in Latin : in their correspondence indeed, both Cicero and Fronto use this term without Greek translation. On the one hand Cicero reelaborates its meaning, thanks to the contribution of Stoicism, and links it to the love of mankind (philanthropia) through the theory of oikeiosis (or “appropriation”) and thus demonstrates that the affection of parents for their children is rooted in nature and that the ability of human beings to live in society, therefore, is also a natural one, according to an argumentation in De Finibus 3, a work that is contemporary from the first use of the word philostorgia in the letters of Cicero. On the other hand Fronto emphasizes his inability to translate this same word while linking it to the franchise in the affection and to some kind of familial intimacy, whereas he regrets that this virtue is absent from the heart of Roman people, and probably more specifically from those of courtiers of his pupil Marcus Aurelius. Yet if the latter, in his Thoughts, expresses the same regret at the harshness and the hypocrisy around him, he reinterprets philostorgia in the light of the Stoicism as he links it not only to the goodness (eumeneia), but also to philanthropia, and he dismisses irony in favour of sincere need to affection, which echoes the portrait of the Stoic sage as Stobaeus describes it. Thus Marcus Aurelius takes advantage of both lessons from his teacher and teaching of the Stoic philosophers.http://journals.openedition.org/aitia/179affectionCiceroFrontoGreco-Latin translationMarcus Aureliusphilanthropia |
| spellingShingle | Sophie Aubert La φιλοστοργία chez Fronton, une vertu sans équivalent latin ? Aitia affection Cicero Fronto Greco-Latin translation Marcus Aurelius philanthropia |
| title | La φιλοστοργία chez Fronton, une vertu sans équivalent latin ? |
| title_full | La φιλοστοργία chez Fronton, une vertu sans équivalent latin ? |
| title_fullStr | La φιλοστοργία chez Fronton, une vertu sans équivalent latin ? |
| title_full_unstemmed | La φιλοστοργία chez Fronton, une vertu sans équivalent latin ? |
| title_short | La φιλοστοργία chez Fronton, une vertu sans équivalent latin ? |
| title_sort | la φιλοστοργία chez fronton une vertu sans equivalent latin |
| topic | affection Cicero Fronto Greco-Latin translation Marcus Aurelius philanthropia |
| url | http://journals.openedition.org/aitia/179 |
| work_keys_str_mv | AT sophieaubert laphilostorgiachezfrontonunevertusansequivalentlatin |