😄
"since failing to perform one’s proper function is incompatible with living in agreement with nature (Stobaeus, 59I; Diogenes Laertius, 59J), it is incumbent upon the Stoic theorist to assist ordinary agents and moral progressors in their deliberation in these cases. To this end, the Greek Stoics composed works On Proper Functions (Peri Kathêkontôn), with Panaetius’ forming the basis of Cicero’s treatise of the same name (De Officiis). The main assumption guiding these Stoic works is that indifferents serve as the subject-matter or raw material of virtue (Plutarch, 59A): the virtuous agent must impartially weigh indifferent against indifferent when deliberating over what to do. For the Stoics, justice requires distributing the right amount of indifferents to each person (cf. Plutarch, 61C and Stobaeus, 61H), and in some cases the just agent will select a dispreferred indifferent for herself, in order to allocate a greater amount of preferred indifferents to others.
...
How far do the demands of justice extend? To all human-beings, the Stoics insist (Plutarch, 67A; Cicero, 57F; Hierocles, 57G; Anonymous Commentary, 57H). In virtue of our shared rationality, all human beings, together with Zeus, make up the citizenry of one universal city or cosmopolis (Marcus Aurelius, 4.4; Arius Didymus, 67L). The just agent therefore looks beyond her immediate physical proximity and conventional political community when distributing indifferents and takes the interests of every human being – even the “most distant Mysian” (Anonymous Commentary, 57H) – into account."
https://plato.stanford.edu/entries/stoicism/
#Stoicism
#justice
#citeyoursources
DecentWisdom / 🇩𝔢𝔠𝔢𝔫𝔱 🇼𝔦𝔰𝔡𝔬𝔪
npub1ew7…d533
2024-04-28 17:07:19
in reply to nevent1q…283r
Author Public Key
npub1ew78j5cv5lf3es399jsayycxwpgsltf38tl46n49ds6qktw0hggsx4d533Published at
2024-04-28 17:07:19Event JSON
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"content": "😄\n\n\"since failing to perform one’s proper function is incompatible with living in agreement with nature (Stobaeus, 59I; Diogenes Laertius, 59J), it is incumbent upon the Stoic theorist to assist ordinary agents and moral progressors in their deliberation in these cases. To this end, the Greek Stoics composed works On Proper Functions (Peri Kathêkontôn), with Panaetius’ forming the basis of Cicero’s treatise of the same name (De Officiis). The main assumption guiding these Stoic works is that indifferents serve as the subject-matter or raw material of virtue (Plutarch, 59A): the virtuous agent must impartially weigh indifferent against indifferent when deliberating over what to do. For the Stoics, justice requires distributing the right amount of indifferents to each person (cf. Plutarch, 61C and Stobaeus, 61H), and in some cases the just agent will select a dispreferred indifferent for herself, in order to allocate a greater amount of preferred indifferents to others.\n...\nHow far do the demands of justice extend? To all human-beings, the Stoics insist (Plutarch, 67A; Cicero, 57F; Hierocles, 57G; Anonymous Commentary, 57H). In virtue of our shared rationality, all human beings, together with Zeus, make up the citizenry of one universal city or cosmopolis (Marcus Aurelius, 4.4; Arius Didymus, 67L). The just agent therefore looks beyond her immediate physical proximity and conventional political community when distributing indifferents and takes the interests of every human being – even the “most distant Mysian” (Anonymous Commentary, 57H) – into account.\"\n\nhttps://plato.stanford.edu/entries/stoicism/\n\n#Stoicism\n#justice\n#citeyoursources",
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