The Nature of the Gods (Oxford World's Classics) | 
 enlarge | Author: Cicero
Creator: P. G. Walsh
Publisher: Oxford University Press, USA
Category: Book
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Avg. Customer Rating:  7 reviews
Sales Rank: 663437
Media: Paperback
Number Of Items: 1
Pages: 288
Shipping Weight (lbs): 0.4
Dimensions (in): 7.6 x 5 x 0.7
ISBN: 0199540063
Dewey Decimal Number: 398
EAN: 9780199540068
ASIN: 0199540063
Publication Date: August 1, 2008
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Product Description
Cicero's philosophical works are now exciting renewed interest and more generous appreciation, in part because they provide vital evidence of the views of the (largely lost) Greek philosophers of the Hellenistic age, and partly because of the light they cast on the intellectual life of first-century Rome. The Nature of the Gods is a central document in this area, for it presents a detailed account of the theologies of the Epicureans and of the Stoics, together with the critical objections to these doctrines raised by the Academic school.
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 Questions that still haven't gone away. September 5, 2008
0 out of 1 found this review helpful
I began reading the Stoics to get background on St. Paul's evangelistic sermon in Athens (Acts 17), in which Stoics and Epicureans are among his partners in dialogue, but am finding these folks fascinating in their own right. Cicero and Seneca were in the thick of messy imperial politics, which takes some of the gloss off their otherwise attractive (at least in Seneca's case) maxims and ideals; as with Aristotle, you want to ask, "If education is the key to virtue, how did this wise man teach such a ruthless thug as Nero / Alexander?"
The Nature of the Gods was, in any case, great for my study. A Stoic, an Epicurean, and a skeptic who moonlights as a priest (!) meet in a private home to debate the reality and nature of God and the gods. No punchline here -- each disputant takes the time to develope his arguments in detail, in often lively prose. Often the debate about "faith" and "reason," myth and history, design and accident, seems surprisingly contemporary. The book also helped me make sense of Paul's line of argument in Acts, and by implication the success of Christianity. Thoughtful Romans were looking for a God they could believe in; I can almost imagine that Paul put his brief together after reading Book II, and parts of Book III, of Cicero's work.
The tone is civil, cosmopolitan, literate, with frequent quotations from the poets and references to mythology. (Which no one present takes seriously -- except metaphorically.)
Some of the skeptical parts of Book III also still bite. Why does God allow the wicked to prosper, and the good to perish? The ancients are still worth reading, not in a condescending way as primitive philosophy and bad science, but appreciated for their insights into fundamental questions, and even for some good guesses about Nature. (Cicero knows earth is much smaller than the sun, and round, for example -- though the Stoics think it round IN PART because sphericity is the ideal shape! Strict diets not being a priority in the ancient world.)
Fascinating! June 3, 2006
2 out of 3 found this review helpful
Interesting book! Three public figures and Cicero himself, gather in Cotta's villa around 76 B.C. to discuss the nature of the gods. Gaius Velleius is an Epicurean. Quintus Lucilius Balbus, a Stoic. Gaius Aurelius Cotta, an Academic and pontifex. For a summary of the text see, p. xlvi-xlviii. For a brief review of how this book was received in history, see Introduction, p. ix. The question Cicero raises at the beginning of his work is: "If the gods have neither the power nor the desire to help us, if they have no interest whatever and they pay no attention to our activities, if there is nothing which can percolate from them to affect our human lives, what reason have we for addressing any acts of worship or honors or prayers to the immortal gods?" (p. 4)
Academics promoted questioning of established opinions; Skepticism denied the possibility of attaining ultimate knowledge of things but only high probability and suspension of judgment (aiec). Cicero was influenced by Carneades, the founder of the Third Academy (though his principle `voluptas cum honestate' was regarded by Cicero to be too close to Epicureanism) and by Antiochus, founder of the Fifth Academy (very open to Stoicism). Cotta, the Academic philosopher, endorses belief in the gods on the basis of traditional religion and patriotic duty. He criticizes the arguments adduced by Stoics and Epicureans as non-conclusive and faulty in logic. Here are a couple of quotes from him: "I should defend the beliefs about the immortal gods which we have inherited from our ancestors, together with our sacrifices, ceremonies and religious observances. I shall indeed defend them, and I have always done so; no words from any person, whether learned or unlearned, will ever budge me from the views which I inherited from our ancestors concerning the worship of the immortal gods." (p. 109); and: "I have gained better instruction on how to worship the immortal gods, guided by pontifical law and ancestral custom, from those miniature sacrificial bowls, bequeathed to us by Numa and described by Laelius in his little speech which is pure gold, than from the explanations of the Stoics." (p. 122)
On his part, Balbus, as a good Stoic, believed in a world-soul and in providence (nueiiea) governing the world, though not the destiny of individuals. The Stoics' was a very immanentistic world view; they also believed in Fate (ceianiic) and in predetermined events. This view of Fate appealed to the Roman passion for future-telling. In Roman society, there were:
1) Augurs = College of 10 and then 15 (from 51 BC) priests: they studied birds' flight patterns
2) Haruspices = Etruscan priests who studied animals' entrails
3) Pontefices = College of 16 priests
4) Diviners = they studied Sybilline books
 Poor Translation November 21, 2004
11 out of 14 found this review helpful
I admire Cicero and and I like THE NATURE OF THE GODS, but I give it 2 stars because of the poor translation, which renders a lucid book intolerably boring. So, please throw away the PENGUIN edition and check out the same title by OXFORD WORLD'S CLASSCIS translated by P.G.Walsh. After you have compared the two editions, you will realize the weakness of J.M.Ross' translation.
"A Creative-Classic" December 31, 2001
16 out of 16 found this review helpful
Cicero's "De Natura Deorum" is a work the great orator used to present his own position towards philosophy, the gods, and how they work in the universe and in the lives of individuals. Cicero presents his thesis by opening a dialogue between three distinguished philosophers from the major schools of the first century BC: namely the Stoics, Epicureans, and Academics. Velleius, in book one, expounds upon the general tenets of the Epicureans; in book two, Balbus the Stoic in turn attempts to refute the claims made by Velleius; and finally, in book three, Cotta takes the position of the Academics, which should be understood as Cicero's opinions himself. If judged correctly, Cicero's opinions are quite clear, but they should be left for the reader to discover on his own. As pure philosophy, this book obviously lacks merit; but as for creativity and sheer eloquence Cicero's work will make for an entertaining and insightful read, especially as an introductory to the philosophical maxims during the decay of the Roman Republic. Despite the works lack of philosophical ingenuity, its influence may possibly be greater than what is customarily maintained, since it is likely that "De Naturae Deorum" impacted Boethius in writing his "Consolation of Philosophy." First of all, both works address many of the same issues, and secondly in their literary style they both use prose and verse to convey meaning. Overall, this work will make for a comforting, and at times insightful read; this will be an essential addition to the classical library.
 Theology without revelation --it will change your world view October 30, 2001
18 out of 22 found this review helpful
If you're like me, you were brought up thinking the ancients understood God(s) in terms of their old polytheistic mythology. In fact quaint village myths didn't make it in the large cities. The idea of a single High God predated Christianity by centuries, and was in fact central to mainstream ancient philosophies / theologies you've probably heard of: Platonism, Stoicism, Epicureanism.For us, religion and revelation are inseparable. Christianity, Islam, Bahai-ism, Mormonism are "revealed" religions, based on the God's direct revelation through his Son or Prophet -- Jesus, Mohamed, Bahaulla, Joseph Smith. The Greeks and Romans didn't have "revealed" religions. They had to work out their ideas of meaning and divinity without a solid, revealed, starting place. In a world without revealed religion, the ancient philosophers tried to figure out, What is God? Amazing. If you're interested in how the ancients understood God, Cicero's book, The Nature of the Gods, is a great read. It's basically a synopsis of ancient philosophies / theologies. It will change your understanding of the history of western religious thought. Listen to Cicero [106 - 43 BC], a non-Christian, describing God: "God dwells in the universe as its ruler and governor, and rules the stars in their courses, and the changing seasons, and all the varying sequences of nature, looking down on earth and sea, and protecting the life and goods of men." And, "The divine power is to be found in a principle of reason which pervades the whole of nature." I particularly like the easy to read translation in this Penguin Classics edition.
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