Editing Gaius Musonius Rufus

{{short description|1st century AD Roman Stoic philosopher}}
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| other_names      = Musonius Rufus
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| birth_date       = c.  AD 20 – 30
| birth_place      = [[Volsinii]], [[Etruria]]
| death_date       = As late as AD 101
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| nationality      = [[Ancient Rome|Roman]] 
| era              = [[Ancient philosophy]]
| region           = [[Western philosophy]]
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| school_tradition = [[Stoicism]]
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'''Gaius Musonius Rufus''' ({{IPAc-en|ˈ|r|uː|f|ə|s}}; {{langx|grc|Μουσώνιος Ῥοῦφος}}) was a Roman [[Stoicism|Stoic]] [[philosopher]] of the 1st century AD. He taught philosophy in [[Rome]] during the reign of [[Nero]] and so was sent into exile in 65 AD, returning to Rome only under [[Galba]]. He was allowed to stay in Rome when [[Vespasian]] banished all other philosophers from the city in 71 AD although he was eventually banished anyway, returning only after Vespasian's death. A collection of extracts from his lectures still survives. He is also remembered for being the teacher of [[Epictetus]] and [[Dio Chrysostom]].

==Life==
The son of a Roman [[Eques (ancient Rome)|eques]] of the name of Capito, Musonius Rufus was born in [[Volsinii]], [[Etruria]]<ref> Suda μ 1305, ''Musonius''</ref> about 20–30 AD. By the time of [[Nero]], he was already famous in [[Rome]], where he taught [[Stoicism|Stoic]] philosophy. He was associated with the [[Stoic Opposition]] against the perceived tyranny of Nero.  He followed [[Rubellius Plautus]] into exile when Plautus was banished by Nero (60 AD).<ref>Tacitus, Annals, xiv. 59</ref> He returned to Rome after Plautus' death (62 AD), but as a consequence of his practising and teaching [[Stoicism]], he became an object of suspicion and dislike at Nero's court, and was accordingly banished to the island of [[Gyarus|Gyaros]] (65 AD) on a trumped-up charge of participation in the [[Pisonian conspiracy]].<ref>Tacitus, ''Annals'', xv. 71; Cassius Dio, lxii. 27; Philostratus, ''Vit. Apoll.'', vii. 16</ref> While Gyaros was "harsh and devoid of human culture",<ref>… ''addidit insulam Gyarum immitem et sine cultu hominum esse:'' In the ''[[Annals (Tacitus)|Annales]]'', Tiberius is portrayed as extraordinarily cruel and vengeful, making his hesitance to exile a criminal to Gyaros particularly pointed.</ref> Musonius was able to survive and form a small community of philosophers.<ref>{{Cite book|title=Musonius Rufus and Education in the Good Life|last=Dillon|first=J. T.|publisher=University Press of America|year=2004|isbn=978-0761829027}}</ref> He specifically refers to his time in exile in his ninth discourse, pointing out its advantages for a practitioner of Stoicism.<ref>{{Cite web|url=http://www.thestoiclife.org/the_teachers/musonius-rufus/lectures/09|title=Lecture IX – TheStoicLife.org|website=www.thestoiclife.org|access-date=2019-04-19}}</ref>

He returned under [[Galba]] (68 AD). When [[Marcus Antonius Primus]], the general of [[Vespasian]], was marching upon [[Rome]] (69 AD), he joined the ambassadors that were sent by [[Vitellius]] to the victorious general, and going among the soldiers of the latter, preached about the blessings of peace and the dangers of war, but was soon made to stop.<ref>Tacitus, ''Histories'', iii. 81</ref> When the party of Vitellius gained the upper hand, Musonius was able to accuse, and obtain the conviction of, [[Publius Egnatius Celer]], the Stoic philosopher who had condemned [[Barea Soranus]].<ref>Tacitus, ''Histories'', iv. 10, 40</ref> It was perhaps about this time that Musonius taught [[Epictetus]], his most famous student. So highly was Musonius esteemed in Rome that Vespasian allowed him to remain in Rome when the other philosophers were banished from the city (71 AD),<ref>Cassius Dio, lxv. 13</ref> but eventually he was exiled anyway (perhaps around 75 AD), only returning after Vespasian's death (79 AD). As to his death, we know only that he was dead by 101 AD, when [[Pliny the Younger|Pliny]] speaks of his son-in-law Artemidorus.<ref>Pliny, ''Epistles'', iii. 11</ref>

==Writings==
[[Image:Musonius Rufus Reliquiae Hense 1905 page 1.jpg|right|thumb|Chapter 1, page 1, of the works of Gaius Musonius Rufus, in Greek, edited by [[Otto Hense]] in the [[Teubner]] series, 1905.]]
It is unknown whether Musonius wrote anything for publication. His philosophical opinions were collected by two of his students. One collection of ''Discourses'', by a certain Lucius, form the basis of the 21 lengthy extracts preserved by [[Stobaeus]].<ref>Stobaeus, ''Floril.'' xxix. 78, lvi. 18</ref> A second collection was compiled by one Pollio; it has been lost, but some fragments survive in quotations by later writers.<ref>e.g. Aulus Gellius, v. 1, ix. 2, xvi. 1</ref>

The titles of the 21 discourses (Cora Lutz edition) are as follows:
# That There is No Need of Giving Many Proofs for One Problem
# That Man is Born with an Inclination Toward Virtue
# That Women Too Should Study Philosophy
# Should Daughters Receive the Same Education as Sons?
# Which is more Effective, Theory or Practice?
# On Training
# That One Should Disdain Hardships
# That Kings Also Should Study Philosophy
# That Exile is not an Evil
# Will the Philosopher Prosecute Anyone for Personal Injury?
# What means of Livelihood is Appropriate for a Philosopher?
# On Sexual Indulgence
# What is the Chief End of Marriage
# Is Marriage a Handicap for the Pursuit of Philosophy?
# Should Every Child that is Born be Raised?
# Must One Obey One's Parents under all Circumstances?
# What is the Best [[Viaticum]] for Old Age?
# On Food
# On Clothing and Shelter
# On Furnishings
# On Cutting the Hair

==Philosophy==
[[File:Gaius Musonius Rufus.JPG|thumb|right|Papyrus fragment ''P.Harr.'' I 1, showing a section of Discourse 15 of Gaius Musonius Rufus. 3rd century.]]
His philosophy, which is in many respects identical with that of his pupil, [[Epictetus]], is marked by its strong practical tendency. The philosophy he would have everyone cultivate is not a mere matter of words, of instruction, or of the school; but one that everyone by their own reflection and practice may pursue for himself.<ref name ="ritter190">Heinrich Ritter, ''The History of Ancient Philosophy'', Alexander James William Morrison, tr. (London, 1846), vol. IV, p. 190.</ref> Still, he considers it becoming in a philosopher to wear the philosopher's robe, to allow the hair to grow, and to retire from general society.<ref name ="ritter190"/> At the same time he is convinced of the power of philosophy over the minds of people; by it he hopes to heal all the corruption of the human mind.<ref name ="ritter191">Ritter, p. 191.</ref> His philosophy consists entirely of the rules for the conduct of life; all knowledge ought to be serviceable to action.<ref name ="ritter191"/> He does not reject [[logic]]: he regards it as a proof of a weak mind to decline to examine the [[fallacy]] which perplexes it;<ref>Epictetus, ''Discourses'', i. 7</ref> yet at the same time he expresses his disgust at the multitude of dogmas which fed the vanity of the [[sophists]].<ref name ="ritter192">Ritter, p. 192.</ref> He gives only a little attention to the [[Stoic physics|physical doctrines]] of the Stoics; he asserts that the [[Roman gods|gods]] know all things without need of reasoning, since to them nothing can be obscure or unknown.<ref name ="ritter192"/> The human [[Soul (spirit)|soul]] he considers to be akin to the gods,<ref name ="ritter192"/> and agrees with other Stoics that the soul is material, which after being corrupted by bodily influence, may be again purified and cleansed.<ref name ="ritter193">Ritter, p. 193.</ref> He strongly asserts the liberty of the rational soul ({{langx|el|διάνοια}}).<ref name ="ritter193"/>

Musonius pays much more attention to [[ethics]] than logic or physics; for he holds that philosophy is nothing else than an investigation and practice of what is becoming and obligatory; and philosophy, he says, is merely the pursuit of a virtuous life. He requires that all people, both men and women, should cultivate philosophy as the only sure road to virtue.<ref name ="ritter193"/> He agrees that it is easy to follow one's own nature, and the only great impediment which he can find to a truly moral life is the prejudices with which the [[mind]] is filled from [[childhood]], and the evil habits confirmed by practices.<ref name ="ritter194">Ritter, p. 194.</ref> Thus he regards philosophy as the mental art of healing, and lays great stress on the practice of virtue, preferring practice to precept.<ref name ="ritter194"/> He distinguishes two kinds of practice: the exercise of the mind in reflection and the adoption of good rules in life, and the endurance of bodily pains which affect both the soul and the body.<ref name ="ritter195">Ritter, p. 195.</ref>

A life lived according to nature consists in social, friendly sentiments and temper, and in contentment with what will simply alleviate the primary needs of nature.<ref name ="ritter195"/> He combats all [[selfishness]], and regards [[marriage]] not merely as becoming and natural, but as the principle of the family and state, and the preservation of the whole [[Human|human race]].<ref name ="ritter195"/> He zealously protests against the [[infanticide|exposure of children]] as an unnatural custom, and at every opportunity recommends the practice of [[wikt:benevolence|benevolence]].<ref name ="ritter195"/> His precepts for the simple life are carefully detailed, and he gives precise regulations for [[Diet (nutrition)|diet]], the care of the body, [[clothing]], and even [[furniture]]. Thus he recommends that the hair should be allowed to grow long and not cut too close; and he honours the [[beard]] on the basis that the hair was provided by nature for covering the body.<ref name ="ritter195"/> He forbids meat, and prefers food which is furnished and offered by nature to that which requires the art of cooking.<ref name ="ritter195"/>

Musonius argued because men's and women's capacity to understand virtue is the same, both should be trained in philosophy.<ref>Diotima, [http://www.stoa.org/diotima/anthology/wlgr/wlgr-philosophers.shtml  ''Philosophers on the Role of Women''] {{Webarchive|url=https://web.archive.org/web/20140427230706/http://www.stoa.org/diotima/anthology/wlgr/wlgr-philosophers.shtml |date=2014-04-27 }}</ref>

==Notes==
{{reflist|2}}

==Further reading==

===Translations===
* Cora Lutz, (2020), [https://books.google.com/books?id=GrHNDwAAQBAJ Musonius Rufus, ''That One Should Disdain Hardships: The Teachings of a Roman Stoic'']. Introduction by Gretchen Reydams-Schils. Yale University Press. {{ISBN|9780300252286}}.
* Cynthia King, (2011), ''Musonius Rufus: Lectures and Sayings''. Edited by William B. Irvine.  CreateSpace. {{ISBN|978-1456459666}}.

===Studies===
* J. T. Dillon, (2004), ''Musonius Rufus and Education in the Good Life: A Model of Teaching and Living Virtue''. University Press of America. {{ISBN|0761829024}}
* L. Dottarelli, (2015), "Musonio l'Etrusco. La filosofia come scienza di vita", ''Annulli Editori'' {{ISBN|978-8895187457}}.
* {{cite book |last1=Holiday |first1=Ryan |author1-link=Ryan Holiday|last2=Hanselman |first2=Stephen |title=Lives of the Stoics |date=2020 |publisher=Portfolio/Penguin |location=New York |isbn=978-0525541875 |pages=236–249 |chapter=Musonius Rufus the Unbreakable}}

==External links==
{{Commons category|Gaius Musonius Rufus}}
{{wikiquote}}
* Diotima, [http://www.stoa.org/diotima/anthology/wlgr/wlgr-philosophers.shtml  ''Philosophers on the Role of Women''] {{Webarchive|url=https://web.archive.org/web/20140427230706/http://www.stoa.org/diotima/anthology/wlgr/wlgr-philosophers.shtml |date=2014-04-27 }}
* [http://www.ivu.org/history/williams/musonius.html International Vegetarian Union: C. Rufus Musonius]
* [http://www.iep.utm.edu/musonius/ Musonius Rufus] entry in the [[Internet Encyclopedia of Philosophy]]
* [https://sites.google.com/site/thestoiclife/the_teachers/musonius-rufus Online edition of Lectures and Fragments]

{{Stoicism}}

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{{DEFAULTSORT:Musonius Rufus, Gaius}}
[[Category:1st-century births]]
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[[Category:1st-century Romans]]
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[[Category:Ancient Roman delatores]]