Do you believe you think independently? Do you alone control your actions? Stoic philosophy asserts that your mind, thoughts, and actions are traces of a world which shapes you, and everyone else, together. Our personal nature is part of a system, not independent. This book studies how a Stoic thinks and acts as part of a community and in service of a world, rather than separately or for themselves alone. This is not just another book about Stoic philosophy. Stoicism has been popularized a...

The first English language translation from the French of Julie Favre's Devoirs de l'homme envers ses semblables, originally published in her La Morale des Stoïciens (1888). In this work, Favre defends the idea of universal morality, by discussing Stoic views on our duties or responsibilities to each other. Favre supports these arguments with extensive selections of passages from primary classical sources, including, but not restricted to, Seneca's On Benefits an...

The first English language translation from the French of Jean Jaurès' Discours à la jeunesse (1903). In giving this speech, Jaurès returns to the high school where he had taught philosophy, instructing the young audience that peace is possible for future generations, but not through war or military force. Foreword by Gilles Candar, president of La société d'études jaurésiennes.While best known as the early twentieth-century leader of the French Socialist Party, a...

This book puts recently re-popularized ancient Stoic philosophy in discussion with modern social theory and sociology to consider the relationship between an individual and their environment. Thirteen comparative pairings including Epictetus and Émile Durkheim, Zeno and Pierre Bourdieu, and Marcus Aurelius and George Herbert Mead explore how to position individualism within our socialized existence. Will Johncock believes that by integrating modern perspectives with ancient Stoic philosoph...

Is time a natural reality that social symbols such as clocks and calendars merely contingently represent? Lateness protocols seemingly exhibit such contingency, for not all cultures regulate synchronization identically. Just as social/cultural time structures are interpreted to diverge from time’s natural rhythm, body modifications are often presented as social productions that divert human bodies from their naturally originated, corporeal temporality. A similar separation informs climate ...