Seneca: Knowledge of Self and Nature
-
Gudrun Holtz
Abstract
Knowledge of self is at the heart of Seneca’s philosophical work. Yet, he cites the Delphic maxim only twice. Self-knowledge in Seneca thus is not derived from the maxim but from the Stoic self-understanding of what philosophy is, namely “wisdom of things divine and human.” In one of the rewordings of this definition, he puts it in terms of “knowledge of self and nature.” Since both aspects are intrinsically related, they circumscribe the scope of the present paper. After a general introduction (1), a sketch of Seneca’s philosophical project concerning “knowing oneself” is given (2). Subsequently, I discuss those two passages in which this maxim is quoted. In contrast to other interpreters, for him, knowing oneself in the first-place means knowing oneself to be mortal. Furthermore, it will be argued that this maxim is of minor importance in his work because, for him, its proper place is popular philosophy and not philosophy in the sense of the Stoic definition of this concept, to which he is indebted (3). In section 4, the question is raised how a person can achieve knowledge of self. It will be shown that for Seneca, knowing oneself is not in the first place an intellectual endeavor, but an eminently practical one that is gained through self-examination. In the process, at least two persons are involved: the philosopher as teacher and mental guide or therapist and the person who is in need of therapy of emotions or passions. There is an objective side to knowing oneself and a subjective one. To different degrees, they are present in both the instructor and the person in need of instruction. In section 5, I ask why Seneca defines knowing oneself in terms of knowing oneself to be mortal. I argue that, for him, being conscious of one’s mortality is the key to a happy life, that is, ethically, existentially, and religiously. With transcendence pointing to the philosophical realm of physics dealing with nature, section 6 at first explains Seneca’s reasoning for the unity of knowledge of self and nature. Then, content and benefits of knowledge of self and nature are discussed. Whereas the former is concerned with ethics in terms of eradicating passions like anger and fear in order to become one’s own person, the latter leads to transcending the limitations of ethics and becoming free from oneself and entering into partnership with the gods and knowing them. In section 7 a summary follows.
Abstract
Knowledge of self is at the heart of Seneca’s philosophical work. Yet, he cites the Delphic maxim only twice. Self-knowledge in Seneca thus is not derived from the maxim but from the Stoic self-understanding of what philosophy is, namely “wisdom of things divine and human.” In one of the rewordings of this definition, he puts it in terms of “knowledge of self and nature.” Since both aspects are intrinsically related, they circumscribe the scope of the present paper. After a general introduction (1), a sketch of Seneca’s philosophical project concerning “knowing oneself” is given (2). Subsequently, I discuss those two passages in which this maxim is quoted. In contrast to other interpreters, for him, knowing oneself in the first-place means knowing oneself to be mortal. Furthermore, it will be argued that this maxim is of minor importance in his work because, for him, its proper place is popular philosophy and not philosophy in the sense of the Stoic definition of this concept, to which he is indebted (3). In section 4, the question is raised how a person can achieve knowledge of self. It will be shown that for Seneca, knowing oneself is not in the first place an intellectual endeavor, but an eminently practical one that is gained through self-examination. In the process, at least two persons are involved: the philosopher as teacher and mental guide or therapist and the person who is in need of therapy of emotions or passions. There is an objective side to knowing oneself and a subjective one. To different degrees, they are present in both the instructor and the person in need of instruction. In section 5, I ask why Seneca defines knowing oneself in terms of knowing oneself to be mortal. I argue that, for him, being conscious of one’s mortality is the key to a happy life, that is, ethically, existentially, and religiously. With transcendence pointing to the philosophical realm of physics dealing with nature, section 6 at first explains Seneca’s reasoning for the unity of knowledge of self and nature. Then, content and benefits of knowledge of self and nature are discussed. Whereas the former is concerned with ethics in terms of eradicating passions like anger and fear in order to become one’s own person, the latter leads to transcending the limitations of ethics and becoming free from oneself and entering into partnership with the gods and knowing them. In section 7 a summary follows.
Kapitel in diesem Buch
- Frontmatter I
- Foreword V
- Contents VII
-
Part 1: Introductory Chapters
- The Delphic Maxim Interpreted: Aims, Scope, and Significance of the Present Study 1
- Ancient Self-Knowledge: Exploring Some of the Scholarly Debates 21
- Interpretations and Echoes of the Delphic Maxim in Pre-Christian Greek Philosophy 55
- “Know Your Text”: the Integrity and Interpretation of Alcibiades m. 133c8–17 85
-
Part 2: Main Chapters
- Philo of Alexandria and the Transitory and Apophatic Dimensions of Knowing Oneself 125
- Seneca: Knowledge of Self and Nature 159
- Plutarch: Know God and Know Yourself 211
- Know Your Exceptionality. The Delphic Maxim Know Yourself in Epictetus 231
- Between Self-Knowledge and Self-Enjoyment: ΓΝѠθΙ ϹAYTON in the Skeleton Mosaic from beneath the Monastery of San Gregorio 269
- Self-Knowledge as Alienation and Unification in the Hermetica 293
- Self-Knowledge and the Hidden Kingdom: The Delphic Maxim in the Manuscripts of Gos. Thom. 3 319
- What does it Mean to be Human? The Delphic Maxim in Irenaeus 337
- Know Yourself in Clement of Alexandria: Self-Knowledge, God-Knowledge and the Transformation of Self 365
- When Mortals Become Sinners: Tertullian Grappling with the Delphic Maxim 385
- A Maxim of Greek Philosophy Found in Scripture: “Know Yourself” in Origen and Reflections in Gregory of Nyssa 423
- Jesus Knowing Himself: Origen and the Gospel of John 473
- Plotinus on the Delphic Maxim: Knowing and Being One’s True Self 505
- Knowing Yourself as an Essential Part of Origen’s Teaching According to Gregory Thaumaturgus 527
- Forged in the Community of Divine Love: Augustine’s Quest through the Maxim of Self-Knowledge for Finite Wholeness within the Infinite God 569
- Author Index 595
- Index of biblical and classical sources 603
Kapitel in diesem Buch
- Frontmatter I
- Foreword V
- Contents VII
-
Part 1: Introductory Chapters
- The Delphic Maxim Interpreted: Aims, Scope, and Significance of the Present Study 1
- Ancient Self-Knowledge: Exploring Some of the Scholarly Debates 21
- Interpretations and Echoes of the Delphic Maxim in Pre-Christian Greek Philosophy 55
- “Know Your Text”: the Integrity and Interpretation of Alcibiades m. 133c8–17 85
-
Part 2: Main Chapters
- Philo of Alexandria and the Transitory and Apophatic Dimensions of Knowing Oneself 125
- Seneca: Knowledge of Self and Nature 159
- Plutarch: Know God and Know Yourself 211
- Know Your Exceptionality. The Delphic Maxim Know Yourself in Epictetus 231
- Between Self-Knowledge and Self-Enjoyment: ΓΝѠθΙ ϹAYTON in the Skeleton Mosaic from beneath the Monastery of San Gregorio 269
- Self-Knowledge as Alienation and Unification in the Hermetica 293
- Self-Knowledge and the Hidden Kingdom: The Delphic Maxim in the Manuscripts of Gos. Thom. 3 319
- What does it Mean to be Human? The Delphic Maxim in Irenaeus 337
- Know Yourself in Clement of Alexandria: Self-Knowledge, God-Knowledge and the Transformation of Self 365
- When Mortals Become Sinners: Tertullian Grappling with the Delphic Maxim 385
- A Maxim of Greek Philosophy Found in Scripture: “Know Yourself” in Origen and Reflections in Gregory of Nyssa 423
- Jesus Knowing Himself: Origen and the Gospel of John 473
- Plotinus on the Delphic Maxim: Knowing and Being One’s True Self 505
- Knowing Yourself as an Essential Part of Origen’s Teaching According to Gregory Thaumaturgus 527
- Forged in the Community of Divine Love: Augustine’s Quest through the Maxim of Self-Knowledge for Finite Wholeness within the Infinite God 569
- Author Index 595
- Index of biblical and classical sources 603
