By Gabriel Connery
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Extra resources for Analysis of the Philosophy of Lucius Annaeus Seneca
De Providentia, i, 1. , ii, 7. £!!. 'ttl24 We cannot help drawing attention here to the likeness of the same sentiment so often expressed in Holy Scripture. The 125 Old Testament abounds in admonitions similar to this pagan 118. De Providentia, ii, 6. 119. , iv, 7. 120. , v, 7. 121. , v, 7. ~· xcvi, 2. 122. ~· cvii, 9. 123. De Vita Beata, xv, 6. 124. Ibi~xv, 6. ) credits this maxim to Pythagoras. }. 125. Ct. Ps. xxiii, 6. Ps. xxvi, 8. Ps. l:xviii, 33. Ps. cvi, 4. 33 dictum. " ----- Now did Seneca stop here, he surely could be taken for one o!
N93 ~ore intellect than his will- Seneca, with his moral acrobatics and supple complaisance, presents himself to us as an inconsistent teacher of right living. His life and doctrines are unintel- ligible save in the light of his political background. 92. Ferrar, op. , 93. Lucas, op. , 163 P• 38. p. r _________ _____, r 21 OHAPI'ER IV SENECA'S CONCEPTION OF GOD When Seneca counselled Lucilius to investigate "quae ~ teria sit dei," 94 we may rightfully assume that he was in sincere quest of the fundamental source of life and being.
P. 388. " 1 32 His inquiries into the nature and activity of God give somewhat of an introduction to the pantheistic and at times agnostic theories which he entertained concerning the Divinity. ~e must seek to discover what God is; whether He gazes indiffer- ently and without concern upon the works of His creation or actually controls them. 1 33 Possibly in a moment of sadness Seneca chose to adopt the negative thesis as indicated by such 129. 130. 131. 132. 133. De Vita Beata, viii, 4. De Benefic11s, iv, 8, 3.
Analysis of the Philosophy of Lucius Annaeus Seneca by Gabriel Connery