As vestes de Catão, O Jovem : Plutarco e o ideal de homem político

• Ano de defesa: 2013
• Autor(a) principal: Luz, Camila Santiago
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Estadual de Maringá; Brasil; Programa de Pós-Graduação em História; UEM; Maringá, PR; Centro de Ciências Humanas, Letras e Artes
• Palavras-chave em Português: Estoicismo romano; Filosofia estóica; Instituiçções políticas romanas; Plutarco; Catão; O jovem; Vidas paralelas; Biografia; Brasil.; Plutarch; Cato; the younger; Parallel lives; Stoicism; Biography; Brazil.; Ciências Humanas; História
• Link de acesso: http://repositorio.uem.br:8080/jspui/handle/1/2935

The republican senator Cato, the Younger (95-46 BC), was known by roman history as a model of virtue to be followed. Several were the authors of Antiquity (Seneca, Valerius Maximus and Lucan) who praised him in his writings for his austere and ethical conduct. The Roman politician was one of the personalities profiled by Plutarch in his Parallel Lives. In this study, we try to understand how the Greek author in his narrative built the image of Cato, taking into account that he was a notorious stoicism's follower, which Plutarch opposed. Stoicism was created by Zenon of Citium (336-264 BC) and came in the polis of Athens around the year 301 BC. However, it was in Rome of the emperors, particularly during the first two centuries of the current era, that it flourished. The Stoic philosophy was premised on the search for the extinction of passion (apathy) and engagement in public life aimed at the common good. We note that the figure of Cato is portrayed with qualities that his biographer judged important for the good ruler, namely, justice, harmony, and the spirit of humanitas. However, it weaves a strong criticism of stoicism when related to political activity, recalling that the time of Plutarch stoicism was very popular among roman politicians. Thus, we believe that the magistrate Life serves a political purpose that can not be understood only by its moral and educational aspects.