‘In duas partes virtus dividitur, in contemplationem veri et actionem’ (Sen. Ep. 94.45)
Please, feel free to directly get in contact with me at montagna.carlotta@liceocopernico.brescia.it or at Carlotta.Montagna@liceoarnaldo.edu.it or at cmontagna07@gmail.com
in Cadmo. Revista de História antiga (Universidade de Lisboa), 30, 123-139, 2021
Nero has always been an enigma and today he remains hard to understand. This paper reveals the ph... more Nero has always been an enigma and today he remains hard to understand. This paper reveals the philosophical and philological sense of Nero’s plans for Rome, with its enigmas. First, it is demonstrated that it is necessary to study the Neronian Age from a philosophical and philological perspective, whereas previous scholarly references to Nero’s interest in philosophy and philology are indeed very limited. In fact, Nero was deeply influenced by his tutor Seneca and he was himself a Stoic philosopher and a philologist. Second, this paper focuses on the solution of Nero’s enigmas. It is demonstrated that Nero burnt Rome in order to purify and to rebuild it, in line with the Stoic concept of celestial fire as a creative agent (cf. SVF I 102; Sen. Nat. q. 3.28.7). Hence, under Nero Rome could rise again as the Phoenix, the Stoic symbol of the wise (cf. Sen. Ep. 42.1). Besides, it is clarified that the Domus Aurea was the representation of the universe. In a theatrical reality, the Imperial Palace was located at the core of the genius loci of Rome and its octagonal room stood as an Augusti machina (as the numismatic sources attest), or the Roman Empire. It is maintained that Nero believed to be on the earth in the guise of a deus ex machina, or, in greater detail, as the creative, silent, and divine Artifex, the Latin translation of the Platonic Δημιουργός, as he implicitly declared on the point of death (cf. Suet. Nero 49).
in Cadmo. Revista de História antiga (Universidade de Lisboa), 28, 187-216, 2019
This interdisciplinary paper focuses on Seneca’s historical identity, in line with Seneca’s philo... more This interdisciplinary paper focuses on Seneca’s historical identity, in line with Seneca’s philosophical depiction of virtue, or reflective reason, consisting of the mutual complementarity of the life of action and the life of contemplation, in his Epistle to Lucilius 94.45. First (in the Part I), I explain why Seneca was a politician in philosophy. I show that Seneca regarded philosophy as an instrument to achieve and exert political power. Seneca had behaved as a politician in philosophy in rising to a position of power close to Nero and also during the so-called quinquennium of Nero’s good rule (AD 54-59). Afterwards, when he had retired (AD 62-65), Seneca continued to exert political authority in the widest context of the world, according to Stoic ecumenism. Seneca regarded his Letters to Lucilius as a revolutionary work, even though he never directly expressed skepticism of the Principate, because his Letters promoted virtue in an unvirtuous reality. Seneca addressed his Letters to Lucilius, whom he regarded as his spiritual son, in order to educate and guide future politicians. Second (in the Part II), I explain in what sense Seneca was a philosopher in politics. Seneca aimed to establish a new model of a man who could exert political power by virtue of his ethical excellence. Indeed Seneca regarded virtue as the prerequisite for exerting power, which he regarded as the duty, or officium, of the artistocrat. At the same time, Seneca regarded virtue as the truest expression of power, which could be actualized through politics. To conclude, I focus on Letter 94.46, in which Seneca praises Augustus’ general Agrippa for his political conduct, which was inspired by ethics. Tacitus allows us to suppose that Seneca was Agrippa's and Maecenas’ alter ego, responsible for giving Nero the cultural arms to defeat decadence, which was likely to be the most formidable enemy of Rome in Nero’s age.
in Classical Review (Cambridge University Press), 69, 2, 530-533, 2019
Review of the Cambridge Companion to the Age of Nero (eds. S. Bartsch, K. Freudenburg, and C. Lit... more Review of the Cambridge Companion to the Age of Nero (eds. S. Bartsch, K. Freudenburg, and C. Littlewood), with a new theory regarding Nero's reflective enigmas.
in Cadmo. Revista de História antiga (Universidade de Lisboa), 26, 197-209, 2017
This paper aims to shed new light on the Neronian Age by focusing on the social and political mot... more This paper aims to shed new light on the Neronian Age by focusing on the social and political motives of regress, and at the same time by considering the reasons behind cultural progress, during this period. Through an interdisciplinary perspective, I analyse the developments of the Neronian Age in the fields of literature, philosophy, arts, music and architecture. Moreover, I point out various reasons which explain the growth of geographical explorations which Nero encouraged in order to improve his imperial control and discover new parts of the world, in accordance with Seneca's philosophical approach to spiritual research. Nero’s choices and conduct are interpreted in light of Augustus’ example. By this means I demonstrate that Nero showcases himself to be a primus inter pares among all the Roman emperors, not only in comparison with the senators. By considering in further depth Nero’s education and reputation in antiquity, I point to possible future studies on the Neronian Age that would allow scholars to seize the philosophical essence of the period, in line with the aristocratic view of knowledge supported by Seneca, the princeps’ tutor.
in Cadmo. Revista de História antiga (Universidade de Lisboa), 30, 123-139, 2021
Nero has always been an enigma and today he remains hard to understand. This paper reveals the ph... more Nero has always been an enigma and today he remains hard to understand. This paper reveals the philosophical and philological sense of Nero’s plans for Rome, with its enigmas. First, it is demonstrated that it is necessary to study the Neronian Age from a philosophical and philological perspective, whereas previous scholarly references to Nero’s interest in philosophy and philology are indeed very limited. In fact, Nero was deeply influenced by his tutor Seneca and he was himself a Stoic philosopher and a philologist. Second, this paper focuses on the solution of Nero’s enigmas. It is demonstrated that Nero burnt Rome in order to purify and to rebuild it, in line with the Stoic concept of celestial fire as a creative agent (cf. SVF I 102; Sen. Nat. q. 3.28.7). Hence, under Nero Rome could rise again as the Phoenix, the Stoic symbol of the wise (cf. Sen. Ep. 42.1). Besides, it is clarified that the Domus Aurea was the representation of the universe. In a theatrical reality, the Imperial Palace was located at the core of the genius loci of Rome and its octagonal room stood as an Augusti machina (as the numismatic sources attest), or the Roman Empire. It is maintained that Nero believed to be on the earth in the guise of a deus ex machina, or, in greater detail, as the creative, silent, and divine Artifex, the Latin translation of the Platonic Δημιουργός, as he implicitly declared on the point of death (cf. Suet. Nero 49).
in Cadmo. Revista de História antiga (Universidade de Lisboa), 28, 187-216, 2019
This interdisciplinary paper focuses on Seneca’s historical identity, in line with Seneca’s philo... more This interdisciplinary paper focuses on Seneca’s historical identity, in line with Seneca’s philosophical depiction of virtue, or reflective reason, consisting of the mutual complementarity of the life of action and the life of contemplation, in his Epistle to Lucilius 94.45. First (in the Part I), I explain why Seneca was a politician in philosophy. I show that Seneca regarded philosophy as an instrument to achieve and exert political power. Seneca had behaved as a politician in philosophy in rising to a position of power close to Nero and also during the so-called quinquennium of Nero’s good rule (AD 54-59). Afterwards, when he had retired (AD 62-65), Seneca continued to exert political authority in the widest context of the world, according to Stoic ecumenism. Seneca regarded his Letters to Lucilius as a revolutionary work, even though he never directly expressed skepticism of the Principate, because his Letters promoted virtue in an unvirtuous reality. Seneca addressed his Letters to Lucilius, whom he regarded as his spiritual son, in order to educate and guide future politicians. Second (in the Part II), I explain in what sense Seneca was a philosopher in politics. Seneca aimed to establish a new model of a man who could exert political power by virtue of his ethical excellence. Indeed Seneca regarded virtue as the prerequisite for exerting power, which he regarded as the duty, or officium, of the artistocrat. At the same time, Seneca regarded virtue as the truest expression of power, which could be actualized through politics. To conclude, I focus on Letter 94.46, in which Seneca praises Augustus’ general Agrippa for his political conduct, which was inspired by ethics. Tacitus allows us to suppose that Seneca was Agrippa's and Maecenas’ alter ego, responsible for giving Nero the cultural arms to defeat decadence, which was likely to be the most formidable enemy of Rome in Nero’s age.
in Classical Review (Cambridge University Press), 69, 2, 530-533, 2019
Review of the Cambridge Companion to the Age of Nero (eds. S. Bartsch, K. Freudenburg, and C. Lit... more Review of the Cambridge Companion to the Age of Nero (eds. S. Bartsch, K. Freudenburg, and C. Littlewood), with a new theory regarding Nero's reflective enigmas.
in Cadmo. Revista de História antiga (Universidade de Lisboa), 26, 197-209, 2017
This paper aims to shed new light on the Neronian Age by focusing on the social and political mot... more This paper aims to shed new light on the Neronian Age by focusing on the social and political motives of regress, and at the same time by considering the reasons behind cultural progress, during this period. Through an interdisciplinary perspective, I analyse the developments of the Neronian Age in the fields of literature, philosophy, arts, music and architecture. Moreover, I point out various reasons which explain the growth of geographical explorations which Nero encouraged in order to improve his imperial control and discover new parts of the world, in accordance with Seneca's philosophical approach to spiritual research. Nero’s choices and conduct are interpreted in light of Augustus’ example. By this means I demonstrate that Nero showcases himself to be a primus inter pares among all the Roman emperors, not only in comparison with the senators. By considering in further depth Nero’s education and reputation in antiquity, I point to possible future studies on the Neronian Age that would allow scholars to seize the philosophical essence of the period, in line with the aristocratic view of knowledge supported by Seneca, the princeps’ tutor.
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Papers by Carlotta Montagna
First, it is demonstrated that it is necessary to study the Neronian Age from a philosophical and philological perspective, whereas previous scholarly references to Nero’s interest in philosophy and philology are indeed very limited. In fact, Nero was deeply influenced by his tutor Seneca and he was himself a Stoic philosopher and a philologist.
Second, this paper focuses on the solution of Nero’s enigmas.
It is demonstrated that Nero burnt Rome in order to purify and to rebuild it, in line with the Stoic concept of celestial fire as a creative agent (cf. SVF I 102; Sen. Nat. q. 3.28.7). Hence, under Nero Rome could rise again as the Phoenix, the Stoic symbol of the wise (cf. Sen. Ep. 42.1).
Besides, it is clarified that the Domus Aurea was the representation of the universe. In a theatrical reality, the Imperial Palace was located at the core of the genius loci of Rome and its octagonal room stood as an Augusti machina (as the numismatic sources attest), or the Roman Empire.
It is maintained that Nero believed to be on the earth in the guise of a deus ex machina, or, in greater detail, as the creative, silent, and divine Artifex, the Latin translation of the Platonic Δημιουργός, as he implicitly declared on the point of death (cf. Suet. Nero 49).
First (in the Part I), I explain why Seneca was a politician in philosophy. I show that Seneca regarded philosophy as an instrument to achieve and exert political power. Seneca had behaved as a politician in philosophy in rising to a position of power close to Nero and also during the so-called quinquennium of Nero’s good rule (AD 54-59). Afterwards, when he had retired (AD 62-65), Seneca continued to exert political authority in the widest context of the world, according to Stoic ecumenism. Seneca regarded his Letters to Lucilius as a revolutionary work, even though he never directly expressed skepticism of the Principate, because his Letters promoted virtue in an unvirtuous reality. Seneca addressed his Letters to Lucilius, whom he regarded as his spiritual son, in order to educate and guide future politicians.
Second (in the Part II), I explain in what sense Seneca was a philosopher in politics. Seneca aimed to establish a new model of a man who could exert political power by virtue of his ethical excellence. Indeed Seneca regarded virtue as the prerequisite for exerting power, which he regarded as the duty, or officium, of the artistocrat. At the same time, Seneca regarded virtue as the truest expression of power, which could be actualized through politics.
To conclude, I focus on Letter 94.46, in which Seneca praises Augustus’ general Agrippa for his political conduct, which was inspired by ethics. Tacitus allows us to suppose that Seneca was Agrippa's and Maecenas’ alter ego, responsible for giving Nero the cultural arms to defeat decadence, which was likely to be the most formidable enemy of Rome in Nero’s age.
Through an interdisciplinary perspective, I analyse the developments of the Neronian Age in the fields of literature, philosophy, arts, music and architecture. Moreover, I point out various reasons which explain the growth of geographical explorations which Nero encouraged in order to improve his imperial control and discover new parts of the world, in accordance with Seneca's philosophical approach to spiritual research. Nero’s choices and conduct are interpreted in light of Augustus’ example. By this means I demonstrate that Nero showcases himself to be a primus inter pares among all the Roman emperors, not only in comparison with the senators.
By considering in further depth Nero’s education and reputation in antiquity, I point to possible future studies on the Neronian Age that would allow scholars to seize the philosophical essence of the period, in line with the aristocratic view of knowledge supported by Seneca, the princeps’ tutor.
First, it is demonstrated that it is necessary to study the Neronian Age from a philosophical and philological perspective, whereas previous scholarly references to Nero’s interest in philosophy and philology are indeed very limited. In fact, Nero was deeply influenced by his tutor Seneca and he was himself a Stoic philosopher and a philologist.
Second, this paper focuses on the solution of Nero’s enigmas.
It is demonstrated that Nero burnt Rome in order to purify and to rebuild it, in line with the Stoic concept of celestial fire as a creative agent (cf. SVF I 102; Sen. Nat. q. 3.28.7). Hence, under Nero Rome could rise again as the Phoenix, the Stoic symbol of the wise (cf. Sen. Ep. 42.1).
Besides, it is clarified that the Domus Aurea was the representation of the universe. In a theatrical reality, the Imperial Palace was located at the core of the genius loci of Rome and its octagonal room stood as an Augusti machina (as the numismatic sources attest), or the Roman Empire.
It is maintained that Nero believed to be on the earth in the guise of a deus ex machina, or, in greater detail, as the creative, silent, and divine Artifex, the Latin translation of the Platonic Δημιουργός, as he implicitly declared on the point of death (cf. Suet. Nero 49).
First (in the Part I), I explain why Seneca was a politician in philosophy. I show that Seneca regarded philosophy as an instrument to achieve and exert political power. Seneca had behaved as a politician in philosophy in rising to a position of power close to Nero and also during the so-called quinquennium of Nero’s good rule (AD 54-59). Afterwards, when he had retired (AD 62-65), Seneca continued to exert political authority in the widest context of the world, according to Stoic ecumenism. Seneca regarded his Letters to Lucilius as a revolutionary work, even though he never directly expressed skepticism of the Principate, because his Letters promoted virtue in an unvirtuous reality. Seneca addressed his Letters to Lucilius, whom he regarded as his spiritual son, in order to educate and guide future politicians.
Second (in the Part II), I explain in what sense Seneca was a philosopher in politics. Seneca aimed to establish a new model of a man who could exert political power by virtue of his ethical excellence. Indeed Seneca regarded virtue as the prerequisite for exerting power, which he regarded as the duty, or officium, of the artistocrat. At the same time, Seneca regarded virtue as the truest expression of power, which could be actualized through politics.
To conclude, I focus on Letter 94.46, in which Seneca praises Augustus’ general Agrippa for his political conduct, which was inspired by ethics. Tacitus allows us to suppose that Seneca was Agrippa's and Maecenas’ alter ego, responsible for giving Nero the cultural arms to defeat decadence, which was likely to be the most formidable enemy of Rome in Nero’s age.
Through an interdisciplinary perspective, I analyse the developments of the Neronian Age in the fields of literature, philosophy, arts, music and architecture. Moreover, I point out various reasons which explain the growth of geographical explorations which Nero encouraged in order to improve his imperial control and discover new parts of the world, in accordance with Seneca's philosophical approach to spiritual research. Nero’s choices and conduct are interpreted in light of Augustus’ example. By this means I demonstrate that Nero showcases himself to be a primus inter pares among all the Roman emperors, not only in comparison with the senators.
By considering in further depth Nero’s education and reputation in antiquity, I point to possible future studies on the Neronian Age that would allow scholars to seize the philosophical essence of the period, in line with the aristocratic view of knowledge supported by Seneca, the princeps’ tutor.