Tackling the intellectual histories of the first twenty women to earn a PhD in philosophy in the United States, this book traces their career development and influence on American intellectual life. The case studies include Eliza Ritchie, Marietta Kies, Julia Gulliver, Anna Alice Cutler, Eliza Sunderland, and many more. Editor Dorothy Rogers looks at the factors that led these women to pursue careers in academic philosophy, examines the ideas they developed, and evaluates the impact they had on the academic and social worlds they inhabited. Many of these women were active in professional academic circles, published in academic journals, and contributed to important philosophical discussions of the day: the question of free will, the nature of God in relation to self, and how to establish a just society. The most successful women earned their degrees at women-friendly institutions, yet a handful of them achieved professional distinction at institutions that refused to recognize their achievements at the time; John Hopkins and Harvard are notable examples. The women who did not develop careers in academic philosophy often moved to careers in social welfare or education. Thus, whilst looking at the academic success of some, this book also examines the policies and practices that made it difficult or impossible for others to succeed.

This book uniquely recovers and assesses Stoic political thought by tracking its uptake into Western modernity and exploring the extent of its impact. Classical Stoicism has lately seen a popular resurgence inspiring self-help books and therapeutic treatments for anxiety and depression. As a scholarly source for the Western political tradition, it is even more important. Yet, as A.A. Long once observed: "[o]f all the ancient philosophies, Stoicism has probably had the most diffused" yet least "adequately acknowledged influence on Western thought." This close textual study not only provides the first systematic study of the political content of Stoic thought but also establishes the hitherto under-appreciated influence of classical Stoicism on the political thought of the long eighteenth century and beyond in Europe and particularly Britain. The Stoic ideas upon which we focus include their cosmopolitanism, their contribution to sociability and self-interest debates, their influence on modern feminism and utilitarianism, and their prefiguration of modern conceptions of personal rights.

When Nietzsche announced the advent of nihilism in 1887/88, he argued that he was sketching the history of the next two centuries. For some time now, he wrote, our whole European culture has been moving as toward catastrophe : restlessly, violently, headlong, like a river that want to reach the end, that no longer reflects, that is afraid to reflect. Can we gain a ground for reflection upon our own condition? Can we heed Nietzsche's warning? Can we respond to the challenge? In this book, eleven newly commissioned essays from leading scholars offer an attempt to grasp Nietzsche's prescience through Heidegger's critique of it; attempting to think through the philosophical consequences of the last century in reading the signs of our own condition. The book also provides and fascinating and unique discussion of some of the lesser-known texts of the later Heidegger.

This edition includes the letters exchanged between Charles S. Peirce and the Open Court Publishing Company between 1890 and 1913. Open Court published more of Peirce's philosophical writings than any other publisher during his lifetime, and played a critical role in what little recognition and financial income he received during these difficult, yet philosophically rich, years. This correspondence is the basis for much of what is known surrounding Peirce's publications in The Monist and The Open Court-two of the publishers most popular forums for philosophical, scientific, and religious thought-and is therefore referenced heavily in Peirce editions dealing partly or wholly with his later work, including The Essential Peirce series and Writings of Charles S. Peirce. The edition provides for the first time a complete text of this oft-cited correspondence, with textual apparatus, contextual annotation, and careful replications of existential graphs and other complex illustrations. By so doing, this edition sheds critical light not only on Peirce and Open Court, but also on the context, relationships, and concepts that influenced the development of Progressive Era intellectual history and philosophy.

In 1911, Bertrand Russell began a historically formative interchange about the nature of logic and cognition with his student, Ludwig Wittgenstein. In 1913, Russell set to work on a manuscript, the "Theory of Knowledge", designed to move from the analysis of perception to judgement and on to knowledge of the world. After Wittgenstein interrupted Russell's daily writing with a series of objections to his doctrine of judgement and conception of logic, Russell abandoned his project in despair, leaving it unfinished. His subsequent work can be understood largely as an attempt to assimilate and respond to Wittgenstein's challenge in 1913. "Russell and Wittgenstein on the Nature of Judgement" is the first book-length treatment of Russell's decisive 1913 exchanges with Wittgenstein. Rosalind Carey incorporates little-known notes and diagrams into a new analysis of the problems Russell was facing. She also evaluates the numerous interpretations of Russell's positions and Wittgenstein's objections to them. The result is a new perspective on both these great thinkers, at a crucial point in the development of twentieth-century philosophy.

Henrik Ibsen's plays have long beguiled philosophically-oriented readers. From Nietzsche to Adorno to Cavell, philosophers have drawn inspiration from Ibsen. But what of Ibsen's own philosophical orientation? As part of larger European movements to reinvent drama, Ibsen and fellow playwrights grappled with contemporary philosophy. Philosophy of drama found a central place with figures such as Gotthold Ephraim Lessing and Johann Gottfried Herder, but reached its mature form, in Ibsen's time, in the works of G.W.F. Hegel and Friedrich Nietzsche. Kristin Gjesdal reveals the centrality of philosophy of theater in nineteenth-century philosophy and shows how drama, as an art form, offers insight into human historicity and the conditions of modern life. The Drama of History deepens and actualizes the relationship between philosophy and drama-not by suggesting that either philosophy or drama should have the upper hand, but rather by indicating how a sustained dialogue between them brings out the meaning and intellectual power of each. Her study reveals underappreciated aspects of Hegel's and Nietzsche's works through their reception in European art and investigates the philosophical dimensions of Ibsen's drama. At the heart of this interrelation between philosophy and drama is a shared interest in exploring the existential condition of human life as lived and experienced in history.

Pablo Oyarzun is one of the foremost Benjamin scholars in Latin America. His writings have shaped the reception of Benjamin's work in Latin America and have been central to the effort to identify the tasks and responsibilities of the kind of critical theory that would interrupt social violence. In this book Oyarzun examines some of the key concepts in Benjamin's work - including his concepts of translation, experience, history and storytelling - and relates them to his own systematic reflection on the nature and implications of 'doing justice'. What is meant by the words 'justice was done'? The passive voice is important here. On the one hand, justice does nothing: it is not an agent, it can only prevail or fail, and if it fails, it does so without limit. On the other hand, the passive voice alludes to the agents of an action while covering them up; the allusion is the masking of the identity and traces of the person who accomplishes the action. And this cover-up can be dangerous: it can cover-up the executioners, who are subjects that everyone can confirm anonymously, without their being recognized and without their wanting to be recognized. Justice, argues Oyarzun, can only be done in the active effort to do justice - or, as Benjamin would say, in the striving to turn the world into the highest good. This book by one of Chile's most distinguished philosophers will be of value to anyone interested in Benjamin's work and in the development of critical theory in Latin America.

This book is mainly concerned with elaborating an account of the unique theoretical essence and activities of philosophy. What manner of civilization should modern humans forge? On what developmental path should a nation embark? What lifestyle should each individual choose? These are the most fundamental issues of our time. Profoundly implicit in the choices outlined above is a deeper question: What are the criteria of choice? An examination of these criteria is a reflection on the premises constituting thought, or a critique of the premises underlying thought. Using a "critique of the premises underlying thought" as the basic idea and hermeneutic principle in philosophy will open a wider theoretical space for contemporary philosophy so as to avoid the predicament of being "pseudo-scientific" or "pseudo-artistic." It will also present contemporary philosophy with a realistic path of development for the task of reflecting on the criteria of choice. This book seeks to formulate concrete philosophical arguments for a critique of the basic beliefs, logic, modes, concepts, and philosophical ideas which constitute thought, with the aim of demonstrating the vigorous self-critique and inexhaustible theoretical space found in philosophical development. This book provides a new principle of interpretation for understanding philosophy and, in turn, uses this principle to develop a critique of the premises underlying thought, thereby furthering the contemporary development of philosophy. This book encompasses a critique of the premises underlying thought, which mainly includes the basic beliefs, logic, modes, concepts, and philosophical ideas constituting thought. Such a critique should comprise five aspects: First, the basic beliefs constituting thought propose a critique of the identity of thought and being; second, the basic logic constituting thought refers to a critique of the formal, intensional, and practical logic of thought; third, the basic modes constituting thought denote a critique of the basic modes by which humans comprehend the world, including commonsense, religion, art, and science; fourth, the basic concepts constituting thought entail a critique centering on being, the world, history, truth, value, and other basic concepts; and finally, the philosophical ideas constituting thought indicate a critique of philosophy itself. A critique aligned on these five aspects will provide a general philosophical overview of the premise critique of thought.

Wittgenstein's Tractatus Logico-Philosophicus, first published in 1921, has had a profound influence on modern philosophic thought. Prototractatus is a facsimile reproduction of an early version of Tractatus, only discovered in 1965. The original text has a parallel English translation and the text is edited to indicate all relevant deviations from the final version.

'Modern European thought' describes a wide range of philosophies, cultural programmes, and political arguments developed in Europe in the period following the French Revolution. Throughout this period, many of the wide range of 'modernisms' (and anti-modernisms) had a distinctly religious and even theological character-not least when religion was subjected to the harshest criticism. Yet for all the breadth and complexity of modern European thought and, in particular, its relations to theology, a distinct body of themes and approaches recurred in each generation. Moreover, many of the issues that took intellectual shape in Europe are now global, rather than narrowly European, and, for good or ill, they form part of Europe's bequest to the world-from colonialism and the economic theories behind globalisation through to democracy to terrorism. This volume attempts to identify and comment on some of the most important of these. The thirty chapters are grouped into six thematic parts, moving from questions of identity and the self, through discussions of the human condition, the age of revolution, the world (both natural and technological), and knowledge methodologies, concluding with a section looking explicitly at how major theological themes have developed in modern European thought. The chapters engage with major thinkers including Kant, Hegel, Kierkegaard, Heidegger, Schleiermacher, Nietzsche, Dostoevsky, Barth, Rahner, Tillich, Bonhoeffer, Sartre, de Beauvoir, Wittgenstein, and Derrida, amongst many others. Taken together, these new essays provide a rich and reflective overview of the interchange between theology, philosophy and critical thought in Europe, over the past two hundred years.

Is it impossible to assess dignity, which is the faculty or agency of autonomy and equality of rights under the current rule of law, when we are met by global challenges like climate change, financial crisis, food crisis, natural disasters, inequality, violent conflicts and trade disputes? Drawing on European philosophical enlightenment to rethink dominant theories of contemporary Western Human Rights, Stephan P. Leher explores the philosophical foundation of the concept of "dignity" and Human Rights. Using specific examples from Africa and Latin America to explain these concepts as social realizations in the world, Leher demonstrates the link between justice and peace and contends that dignity, freedom and Human Rights law rule are social realizations and claims by all people. With the help of language philosophy, he argues that sentences and propositions about social choices and realizations of real life expressed in ordinary language constitute the basic elements of the foundation and protection of human dignity and Human Rights. The social choice to claim one's freedom and rights can be considered the dignity agency of the individual. Dignity and Human Rights sheds new light on the academic assessment of dignity, the agency of autonomy and the equality of rights under the rule of law, in a time of changes and challenges to Human Rights policies and politics.

This book reflects the most recent research devoted to a systematized perspective and a critical (re)construction of previous theoretical attempts of explaining, justifying and continuing Kuhn's ingenious hypothesis in arts. Hofstadter, Clignet and Habermas revealed to be the most engaged scholars in solving this aesthetic "puzzled-problem". In this context, the structural similarities between science and arts are attentively evaluated, thus satisfying an older concern attributed to the historical Kuhn-Kubler dispute, extensively commented along the pages of this book. How can we track the matter of rationality and truth in art and aesthetics, inspired by scientific perspectives? Are artistic styles similar to scientific paradigms? Are we entitled to pursue paradigms and masterpieces as rational models in science, respectively in arts? On what possible grounds can we borrow from science notions such as progress and predictability, in the study of the evolution of art and its aesthetic backgrounds? Are the historical dynamics of science and art affected by political factors in the same manner? This book will be of interest to philosophers, but also to historians of science and historians of art alike in the reassessment it provides of recent debates on reshaping the art world using Kuhn's "paradigm shift".

The Place of the Mosque: Genealogies of Space, Knowledge, and Power extends Foucault's analysis Of Other Spaces and the "ideological conflicts which underlie the controversies of our day [that] take place between pious descendants of time and tenacious inhabitants of space." The book uses this framework to illuminate how mosques have been threatened in the past, from the Cordoba Mosque in the eighth century to the development of Moorish aesthetics in nineteenth-century United States to the clashes surrounding the building of mosques in the West in the twentieth and twenty-first centuries. Foucault's genealogy allows us to elaborate and study the subjects that are caught in the emergence of a battle-the social and political will to power, the networks of power and the rituals of power-in the interstitial space which define the subjects and clears a space ruling both the body and space. In going beyond individual buildings to broader geographical and genealogical dimensions of the power struggles, The Place of the Mosque reconciles the public space experience, governmentality, and micro powers, paving the way for a new philosophical language. Expanding architectural and urban regional approaches, Kahera shows the biopolitical significance of the problem of space.

The book explores Peirce's non standard thoughts on a synthetic continuum, topological logics, existential graphs, and relational semiotics, offering full mathematical developments on these areas. More precisely, the following new advances are offered: (1) two extensions of Peirce's existential graphs, to intuitionistic logics (a new symbol for implication), and other non-classical logics (new actions on nonplanar surfaces); (2) a complete formalization of Peirce's continuum, capturing all Peirce's original demands (genericity, supermultitudeness, reflexivity, modality), thanks to an inverse ordinally iterated sheaf of real lines; (3) an array of subformalizations and proofs of Peirce's pragmaticist maxim, through methods in category theory, HoTT techniques, and modal logics. The book will be relevant to Peirce scholars, mathematicians, and philosophers alike, thanks to thorough assessments of Peirce's mathematical heritage, compact surveys of the literature, and new perspectives offered through formal and modern mathematizations of the topics studied.

Mono no Aware and Gender as Affect in Japanese Aesthetics and American Pragmatism places the naturalistic pragmatism of John Dewey in conversation with Motoori Norinaga's mono no aware, a Japanese aesthetic theory of experience, to examine gender as a felt experience of an aware, or an affective quality of persons. By treating gender as an affect, Johnathan Charles Flowers argues that the experience of gendering and being gendered is a result of the affective perception of the organization of the body in line with cultural aesthetics embodied in Deweyan habit or Japanese kata broadly understood as culturally mediated transactions with the world. On this view, how the felt sense of identity aligns with the affective organization of society determines the nature of the possible social transactions between individuals. As such, this book intervenes in questions of personhood broadly-and identity specifically-by treating personhood itself as an affective sense. In doing so, this book demonstrates how questions of personhood and identity are themselves affective judgments. By treating gender and other identities as aware, this book advocates an expanded recognition of the how to be in the world through cultivating new ways of perceiving the affective organization of persons.

This book aims to create a Christian theology of wisdom for the present day, in discussion with two sets of conversation-partners. The first are writers of the 'wisdom literature' in ancient Israel and the Jewish community in Alexandria. Here, special attention is given to the biblical books of Proverbs, Job, and Ecclesiastes. The second conversation-partners are philosophers and thinkers of the late-modern age, among them Jacques Derrida, Emmanuel Levinas, Julia Kristeva, Paul Ricoeur, and Hannah Arendt. In the late-modern period there has been a reaction against an inherited conception of the conscious and rational self as mastering and even subjugating the world around, and there has been an attempt to overcome the consequent split between the subject and objects of observation. Paul S. Fiddes enters into dialogue with these late-modern concerns about the relation between the self and the world, proposing that the wisdom which is indicated by the ancient Hebraic concept of hokmah integrates a 'practical wisdom' of handling daily experience with the kind of wisdom which is 'attunement' to the world and ultimately to God as creator and sustainer of all. Fiddes brings detailed exegesis of texts from the ancient wisdom literature into interaction with an account of the subject in late-modern thought, in order to form a theology in which seeing the world is knowing a God whose transcendent reality is always immanent in the signs and bodies of the world. He thus argues that participation in a triune, relational God shapes a wisdom that addresses problems of a dominating self, and opens the human person to others.

The place (or absence) of God in Nietzsche's thought remains central and controversial. Nietzsche's proclamation of 'the death of God' is one of the most famous (and parodied) slogans in modern philosophy, seeming to encapsulate the nineteenth-century loss of religious faith in the affirmation that God has "turned out to be our oldest lie" and yet the nature of Nietzsche's own 'theology' is far from clear. This volume engages with Nietzsche's arguments about God, theology, and religion. The volume extends the discussion to an engagement of Nietzsche with alternative models of God, with ancient Greek religions, and with discussions of diversity (race, class, gender, sex) in dis/conjunction with religion. The chapters examine Nietzsche's genealogy of religion and his claims about the place of God and theology in the history of Western thought ("that faith of the Christians, which was also Plato's faith"), as well as his engagements with alternative conceptions of God. The volume also examines the historical and contemporary reception of Nietzsche's arguments about God by religious and non-religious thinkers, asking to what extent Nietzsche's philosophy of God speaks to the challenges of today's globalized philosophy and religion.

Spirit's Gift is the first book in English devoted to the philosophy of Claude Bruaire (1936-1982). Its focus is the notion of gift, a notion that has recently been the subject of lively debate involving Jacques Derrida, Jean-Luc Marion, Marcel Mauss, and others. What makes Bruaire's approach to this subject distinctive is that he treats it ontologically. This book critically examines the two main insights that govern Bruaire's ontology of gift (ontodology). First, gift is being in its spiritual way of being. ""Spiritual"" in this case does not stand for one quality among others, but, more radically, it is what makes being be itself. Second, being itself (ipsum esse) is gift only because, as Christian Revelation suggests, the fullness proper to pure act is first of all an absolutely free donation in itself and to itself before being donation to another (creation). The coalescence of being, freedom, and spirit grounds the claim that being is gift. Bruaire's thought is presented in dialogue with his two main sources: German Idealism (Hegel and Schelling) and Christian revelation. Bruaire spent the bulk of his career as a professor at the Sorbonne in Paris. Although not himself a Hegelian, he enjoyed and enjoys great standing as a scholar of and commentator on Hegel's philosophy. With Marion, Bruaire was a founding member of the French edition of the theological journal Communio, and he was held in high regard by the great Swiss theologian Hans Urs von Balthasar. Bruaire's metaphysical account of gift also has affinities to that offered by Karol Wojytla - and subsequently developed under his pontificate as John Paul II. While Bruaire's understanding of gift is decidedly philosophical, it is also of considerable theological interest, bearing as it does upon questions of Trinitarian theology, theological anthropology, and the Catholic sacrament of marriage. Rightly understood, his conception of gift sheds considerable light on the Thomistic understanding of Ipsum esse subsistens. It can also contribute to a philosophical retrieval of the category of causality and to the elucidation of the ontological ground of ethics.

This book synthesizes Jacques Derrida's hauntology and spectrality with affect theory, in order to create a rhetorical framework analyzing the felt absences and hauntings of written and oral texts. The book opens with a history of hauntology, spectrality, and affect theory and how each of those ideas have been applied. The book then moves into discussing the unique elements of the rhetorical framework known as the rhetorrectional situation. Three case studies taken from the Christian tradition, serve to demonstrate how spectral rhetoric works. The first is fictional, C.S. Lewis 'The Great Divorce. The second is non-fiction, Tim Jennings 'The God Shaped Brain. The final one is taken from homiletics, Bishop Michael Curry's royal wedding 2018 sermon. After the case studies conclusion offers the reader a summary and ideas future applications for spectral rhetoric.

It is widely believed in philosophy of science that nobody can claim that any verdict of science is forced upon us by the effects of a physical world upon our sense organs and instruments. The Quine-Duhem problem supposedly allows us to resist any conclusion. Views on language aside, Quine is supposed to have shown this decisively. But it is just false. In many scientific examples, there is simply no room to doubt that a particular hypothesis is responsible for a refutation or established by the observations. Fault Tracing shows how to play independently established hypotheses against each other to determine whether an arbitrary hypothesis needs to be altered in the light of (apparently) refuting evidence. It analyses real examples from natural science, as well as simpler cases. It argues that, when scientific theories have a structure that prevents them from using this method, the theory looks wrong, and is subject to serious criticism. This is a new, and potentially far-reaching, theory of empirical justification.

This book is concerned with the evaluation of natural argumentative discourse, and, in particular, with the language in which arguments are expressed. It introduces a systematic procedure for the analysis and assessment of arguments, which is designed to be a practical tool, and may be considered a pseudo-algorithm for argument evaluation. The first half of the book lays the theoretical groundwork, with a thorough examination of both the nature of language and the nature of argument. This leads to a definition of argumentation as reasoning expressed within a procedure, which itself yields the three frames of analysis used in the evaluation procedure: Process, Reasoning, and Expression. The second half begins with a detailed discussion of the concept of fallacy, with particular attention on fallacies of language, their origin and their effects. A new way of looking at fallacies emerges from these chapters, and it is that conception, together with the understanding of the nature of argumentation described in earlier sections, which ultimately provides the support for the Comprehensive Assessment Procedure for Natural Argumentation. The first two levels of this innovative procedure are outlined, while the third, that dealing with language, and involving the development of an Informal Argument Semantics, is fully described. The use of the system, and its power of analysis, are illustrated through the evaluation of a variety of examples of argumentative texts.

Fictional character is an ontologically ambivalent category - at once a formal construct and a quasi-person - which lies at the heart of the life of textual fictions of all kinds. Character and Person explores that ambivalence by investigating not only the kinds of thing that character is but how it works to engage readers and the range of typologies through which it has been constructed in very different periods, media, and genres. John Frow seeks to explore the ways in which character is person-like, and through that the question of what it means to be a social person. His focus is thus on the interaction between its two major categories, and its method involves a constant play back and forth between them: from philosophical theories of face to an account of the mask in the New Comedy; from an exploration of medieval beliefs about the body's existence in the afterlife to a reading of Dante's Purgatorio; from the history of humoral medicine to the figure of the melancholic in Jacobean drama; and from Proust and Pessoa to cognitive science. What develops from this methodological commitment to fusing the categories of character and person is an extended analysis of the schemata that underpin each of them in their distinct but mutually constitutive spheres of operation

In dark or desperate times, the artwork is placed in a difficult position. Optimism seems naive, while pessimism is no better. During some of the most demanding years of the 20th century two distinctive bodies of work sought to respond to this problem: the writings of Maurice Blanchot and American film noir. Both were seeking not only to respond to the times but also to critically reflect them, but both were often criticised for their own darkness. Understanding how this darkness became the means of responding to the darkness of the times is the focus of Noir and Blanchot, which examines key films from the period (including Double Indemnity and Vertigo) alongside Blanchot's writings (particularly his 1948 narrative Death Sentence). What emerges from this investigation is the complex manner in which these works disrupt the experience of time and the event and in doing so expose an entirely different mode of material expression.

Ludwig Wittgenstein's brief Tractatus Logico-Philosophicus (1922) is one of the most important philosophical works of the twentieth century, yet it offers little orientation for the reader. The first-time reader is left wondering what it could be about, and the scholar is left with little guidance for interpretation. In Tractatus in Context, James C. Klagge presents the vital background necessary for appreciating Wittgenstein's gnomic masterpiece. Tractatus in Context contains the early reactions to the Tractatus, including the initial reviews written in 1922-1924. And while we can't talk with Wittgenstein, we can do the next best thing-hear what he had to say about the Tractatus. Klagge thus presents what Wittgenstein thought about germane issues leading up to his writing the book, in discussions and correspondence with others about his ideas, and what he had to say about the Tractatus after it was written-in letters, lectures and conversations. It offers, you might say, Wittgenstein's own commentary on the book. Key Features: Illuminates what is at stake in the Tractatus, by providing the views of others that engaged Wittgenstein as he was writing it. Includes Wittgenstein's earlier thoughts on ideas in the book as recorded in his notebooks, letters, and conversations as well as his later, retrospective comments on those ideas. Draws on new or little-known sources, such as Wittgenstein's coded notebooks, Hermine's notes, Frege's letters, Hansel's diary, Ramsey's notes, and Skinner's dictations. Draws connections between the background context and specific passages in the Tractatus, using a proposition-by-proposition commentary.

The importance of Stoicism for Gilles Deleuze's Logic of Sense and Michel Foucault's Hermeneutics of the Subject and The Care of the Self is well known. However, few students of either classics or philosophy are aware of the breadth of French and Italian receptions of Stoicism. This book firstly presents this broad field to readers, and secondly advances it by renewing dialogues with ancient Stoic texts. The authors in this volume, who combine expertise in continental and Hellenistic philosophy, challenge our understanding of both modern and ancient concepts, arguments, exercises, and therapies. It conceives of Stoicism as a vital strand of philosophy which contributes to the life of contemporary thought. Flowing through the sustained, varied engagement with Stoicism by continental thinkers, this volume covers Jean-Paul Sartre, Gilles Deleuze, Michel Foucault, Julia Kristeva, Alain Badiou, Emile Brehier, Barbara Cassin, Giorgio Agamben, and Pierre Hadot. Stoic sources addressed range from doxography and well-known authors like Epictetus and Seneca to more obscure authorites like Musonius Rufus and Cornutus.