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1

IMAGO SUI V SENECOVÝCH LISTOCH LUCILIOVI

100%
Urbancová E.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 3
249-256
EN
The aim of the paper is to examine Seneca's self-portrait as depicted in his 'Letters to Lucilius'. The first part deals with the place of this collection of letters occupies in the context of ancient epistolary literature. It shows how it contributed to the introspective character of ancient philosophical prose. Introspection as a method of self-knowledge and self-creation is analyzed in the second part. The resulting vision of the identity of the author's Letters is neither unified, nor consistent: Seneca is presented as a 'man of many faces' in his life as well as in literature.
2

PRODUCTION OF SENECA'S PHAEDRA IN PRAGUE

100%
Cadkova D.
Eirene. Studia Graeca et Latina
|
2009
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vol. 45
|
issue I-II
69-72
EN
Although the performance of Seneca's tragedies basically has no great tradition in the Czech Republic and Seneca is unknown to the general public as an author of tragedies, the team of Divadlo v Dlouhe decided to present a performance of his Phaedra. Thus a remarkable, even artistic performance was created, based on highly stylized movements and declamations, emphasizing the poetic nature of the text and experimenting with the theatrical space. The article provides a description of this performance.
3

SENECOV SPIS O POKOJI MYSLE A PANDÉMIA OCHORENIA COVID-19

100%
Fraňo P.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 10
780 – 789
EN
On the Tranquillity of the Mind is an ancient “self-help” manual in which Seneca gives his friend Serenus a philosophical advice on how to cope with mental disturbance. For this reason, this writing can also be used to reflect on the current Covid-19 pandemic. Indeed, the disturbance of the mind often arises because we think that we have the events of the external world in our own hands. Seneca, however, disagrees with this view because we have no control over the emergence of some circumstances through the action of “fortune” (lat. fortuna). Through the use of reason and cognitive training of our minds, however, we can overcome this harmful idea. Thus, On the Tranquillity of the Mind can provide us with an ancient guide on how to prepare for unexpected events and thus maintain our tranquillity of mind.
4

VIDIECKE VILY V LISTOCH RÍMSKYCH ARISTOKRATOV

88%
Babic M.
Studia Historica Nitriensia
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2016
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vol. 20
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issue 1
40 – 46
EN
The article deals with literary descriptions of particular rural Roman villas in the letters of Seneca, Plinius Secundus, and Sidonius Apollinaris. The special attention is devoted to the relationship between descriptions of the villas in the letters, and the real material evidence searched by archaeologists. In the article, the main aesthetic and sociological concerns that Roman aristocrats associated to their luxury country estates are examined. Also some terminological, chronological, and geographical specifications of the Roman country houses as presented in the correspondence of the Roman aristocrats are analysed.
5

KTERÉHO UKŘIŽOVANÉHO VŮDCE POUŽIL JAKO PŘÍKLAD SENECA. DE IRA I, 2, 2?

75%
Prchlík I.
Studia Historica Nitriensia
|
2019
|
vol. 23
|
issue 2
293 – 329
EN
Léon Herrmann’s attempt at identifying the six anonymous leaders presented by Seneca in his De ira as exempla of the victims of anger has met little interest so far. As in the sixth one he wanted us to see Jesus of Nazareth, it is no surprise that his attempt remained neglected as a whole, since his method of discovering new non-Christian testimonies to Jesus and early Christianity has rightly fallen into disrepute as being almost non-scientific. Seneca’s leaders, however, do not draw too much attention even of his modern commentators or translators who only now and then try to identify them and never more than two of them. Herrmann’s attempt and the few reactions to it thus at least increases the number of candidates and some clues are even at hand for better verification of all the identifications as yet suggested of these sixth leaders. Following these clues, there are some conditions, yet certainly very unlikely to have actually occurred, under which Jesus could be considered to have been in Seneca’s mind. Further interesting speculations on the date of the De ira and the conditions of the early Christian community in Rome can be added, yet bearing in mind the very frail basis upon which they rest.
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