Cicero on Divination: Book 1 (Clarendon Ancient History by David Wardle

By David Wardle

Within the Books of De divinatione Cicero considers ideals bearing on destiny and the potential of prediction: within the first e-book he places the (principally Stoic) case for them within the mouth of his brother Quintus; within the moment, conversing in his personal individual, he argues opposed to them. during this new translation of, and statement on, publication One--the first in English for over eighty years--David Wardle courses the reader in the course of the process Cicero's argument, giving specific consciousness to the normal Roman and the philosophical notion of divination.

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As it survives, the work presents an ostensibly confused picture. 142 On the other hand, there are also indisputable references in both books to Caesar’s death, (1. 119; 2. 23, 99, 110, 112) and passages where it is suggested that the language used is too strong to have been used openly during Caesar’s 139 Cf. Cic. Att. 14. 10. 1; Dio 44. 22. 3–34. 1 for Cicero’s speech to the Senate. –Apr. 44, in order to make room in May–June for the composition of De Gloria. Given Cicero’s speed of writing and the fact that material for De Fato had already been gathered in the course of researching De Natura Deorum and De Divinatione, a work as short as De Fato could have been polished oV quickly, and then ample time is left in June and the Wrst half of July for the composition of De Gloria: although Cicero had promised to send it on 3 July (Att.

87 Book 1 1–7 8–11a Introduction to the work as a whole Narratio: setting of dialogue, link with On the Nature of the Gods and introduction to Quintus’ argument 82 SchoWeld 1986: 50. Cf. Douglas (1995: 214) who shows that experimentation is also present in Tusculanae Disputationes; but that the earlier confrontational form of De Finibus and Lucullus was put aside. 83 Cic. Tusc. 2. 9. Revived by Arcesilaus within the Academy (Fin. 2. 2). 84 Cic. Tusc. 2. 9. SchoWeld 1986: 51; Powell 1995: 21. 85 See Leonhardt 1999: 25–31.

Again, for Beard Cicero’s philosophy ‘is distinctive for its integration of Greek philosophy with Roman practice— . . 77 However, it is clear that there is no real engagement between theory and practice in this work—Roman exempla abound, but they are discussed in a strictly Greek theoretical framework. g. A. E. Douglas, G&R 9 (1962), 41–51; Mu¨ller-Goldingen 1992: 173–87; Powell 1995: 273–300. 75 OV. 1. 6; Fin. 1. 6. For the suggestion that Cicero’s statement on his philosophical judgement should be taken seriously, see J.

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