De Beneficiis
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~81.100 paraules · 385 passatges
Cita aquesta obra
- APALuci Anneu Sèneca. (n.d.). L. Annaeus Seneca on Benefits [De Beneficiis]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/seneca/l-annaeus-seneca-on-benefits
- MLALuci Anneu Sèneca. L. Annaeus Seneca on Benefits [De Beneficiis]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/seneca/l-annaeus-seneca-on-benefits.
- ChicagoLuci Anneu Sèneca. L. Annaeus Seneca on Benefits [De Beneficiis]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/seneca/l-annaeus-seneca-on-benefits.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
Set llibres sobre com es dona i com es rep un favor, i per què un benefici mal donat humilia en comptes d'ajudar.
Context i història
El tractat antic més llarg sobre la reciprocitat, i el que va fixar el vocabulari de l'obligació i l'agraïment que encara fem servir. Sèneca hi sosté que el que compta no és la cosa donada sinó la intenció amb què es dona: el benefici és un acte de l'ànim, no un objecte.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
be no strict or binding conditions, therefore the Graces wear loose flowing tunics, which are transparent, because benefits love to be seen. People who are not under the influence of Greek literature may say that all this is a matter of course; but there can be no one who would think that the names which Hesiod has given them bear upon our subject. He named the eldest Aglaia, the middle one Euphrosyne, the third Thalia. Every one, according to his own ideas, twists the meaning of these names, trying to reconcile them with some system, though Hesiod merely gave his maidens their names from his own fancy. So Homer altered the name of one of them, naming her Pasithea, and betrothed her to a husband, in order that you may know that they are not vestal virgins. [Footnote: i.e. not vowed to chastity.] I could find another poet, in whose writings they are girded, and wear thick or embroidered Phrygian robes. Mercury stands with them for the same reason, not because argument or eloquence commends benefits, but because the painter chose to do so. Also Chrysippus, that man of piercing intellect who saw to the very bottom of truth, who speaks only to the point, and makes use of no more words than are necessary to express his meaning, fills his whole treatise with these puerilities, insomuch that he says but very little about the duties of giving, receiving, and returning a benefit, and has not so much inserted fables among these subjects, as he has inserted these subjects among a mass of fables. For, not to mention what Hecaton borrows from him, Chrysippus tells us that the three Graces are the daughters of Jupiter and Eurynome, that they are younger than the Hours, and rather more beautiful, and that on that account they are assigned as companions to Venus.…