{
    "schema": "prokopton42-public-passage-v1",
    "id": "seneca.de_ira",
    "canonical_url": "https://prokopton42.com/en/works/seneca/de-ira/livre-2/passage-12/",
    "language": "en",
    "title": "On Anger",
    "author": "Seneca",
    "date": "c. 41-52 CE",
    "summary": "Seneca analyzes anger as a desire to punish a perceived wrong and denies that it is useful energy for virtue. The treatise examines its causes, political and domestic damage, and exercises for preventing or slowing its onset.",
    "learning": "Reconstruct the definition of anger, distinguish first impulse from assent, and examine the functions of delay and self-review.",
    "long_summary": "The opening books confront rival definitions and maintain that reason can act firmly without punitive passion. Stories of tyrants, wars, and family violence show an emotion magnifying offence, accelerating judgement, and becoming difficult to stop.\n\nThe final movement advises delay, daily examination, knowledge of vulnerabilities, and prudent choice of situations. Seneca distinguishes involuntary impulse from assent sustaining anger. His practical resources aim at gradual transformation, not instant removal of every emotion.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Roman world, 1st century BCE to 3rd century CE",
    "material_world": {
        "technology": "Paved roads, aqueducts, concrete, glassware, mills, and hypocaust heating equip some cities, but energy comes mainly from bodies, animals, water, and wood.",
        "science": "Astronomy, geometry, natural history, and engineering compile Greek, Egyptian, and Roman knowledge. Measurement exists without a modern laboratory.",
        "medicine": "Physicians, midwives, baths, plants, and rudimentary surgery can help; reliable anaesthesia, antisepsis, and antibiotics do not exist.",
        "transport": "On foot, horseback, cart, or ship, road and sea networks connect the Empire. Travel remains slow, costly, and risky.",
        "agriculture": "Grain, vines, olives, pulses, and livestock supply cities and armies; estates, slavery, and tenancy organize part of the labour.",
        "communication": "Imperial couriers, letters on papyrus or tablets, inscriptions, and oral proclamations spread information. Everything is copied by hand.",
        "clothing": "Tunics and cloaks are common to both sexes; the stola, toga, footwear, colours, and jewellery mark citizenship, office, wealth, and origin."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Paved roads, aqueducts, concrete, glassware, mills, and hypocaust heating equip some cities, but energy comes mainly from bodies, animals, water, and wood. Astronomy, geometry, natural history, and engineering compile Greek, Egyptian, and Roman knowledge. Measurement exists without a modern laboratory. Physicians, midwives, baths, plants, and rudimentary surgery can help; reliable anaesthesia, antisepsis, and antibiotics do not exist."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-02.webp",
            "title": "Travel and communication",
            "description": "On foot, horseback, cart, or ship, road and sea networks connect the Empire. Travel remains slow, costly, and risky. Imperial couriers, letters on papyrus or tablets, inscriptions, and oral proclamations spread information. Everything is copied by hand."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-03.webp",
            "title": "Farming and food",
            "description": "Grain, vines, olives, pulses, and livestock supply cities and armies; estates, slavery, and tenancy organize part of the labour."
        },
        {
            "asset": "/assets/timeline/landmarks/09-54-ce/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Tunics and cloaks are common to both sexes; the stola, toga, footwear, colours, and jewellery mark citizenship, office, wealth, and origin."
        }
    ],
    "intellectual_tradition": {
        "id": "stoicism",
        "label": "Stoicism"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "lat",
        "en",
        "fr"
    ],
    "manifestations": [
        {
            "annotation_file": "data/corpus/normalized/seneca/de-ira/annotations/lat-perseus-editorial-notes.ndjson",
            "annotation_records": 40,
            "file": "data/corpus/normalized/seneca/de-ira/representations/lat-perseus-lat2.ndjson",
            "language": "lat",
            "records": 100,
            "role": "original",
            "source_id": "perseus.seneca.de_ira.perseus_lat2"
        },
        {
            "file": "data/corpus/normalized/seneca/de-ira/representations/en-stewart.ndjson",
            "language": "en",
            "records": 100,
            "source_id": "project-gutenberg.seneca.aubrey-stewart-minor-dialogues-1889",
            "translator": "Aubrey Stewart"
        },
        {
            "file": "data/corpus/normalized/seneca/de-ira/representations/fr-baillard.ndjson",
            "language": "fr",
            "records": 100,
            "source_id": "baillard-1914-wikisource-fr",
            "translator": "Joseph Baillard"
        }
    ],
    "concepts": [
        {
            "id": "affects",
            "label": "Affects"
        },
        {
            "id": "anger",
            "label": "Anger"
        },
        {
            "id": "beneficence",
            "label": "Beneficence"
        },
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "courage",
            "label": "Courage"
        },
        {
            "id": "ether_field",
            "label": "Ether and field"
        },
        {
            "id": "family",
            "label": "Family"
        },
        {
            "id": "fear",
            "label": "Fear"
        },
        {
            "id": "impressions_and_assent",
            "label": "Impressions and assent"
        },
        {
            "id": "justice",
            "label": "Justice"
        },
        {
            "id": "messiah",
            "label": "Messiah"
        },
        {
            "id": "mindfulness",
            "label": "Mindfulness"
        },
        {
            "id": "nature",
            "label": "Nature"
        },
        {
            "id": "patience",
            "label": "Steadfast patience"
        },
        {
            "id": "reason",
            "label": "Reason"
        },
        {
            "id": "ressentiment",
            "label": "Ressentiment"
        },
        {
            "id": "self_governance",
            "label": "Self-governance"
        },
        {
            "id": "service",
            "label": "Service"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "spirit",
            "label": "Spirit"
        },
        {
            "id": "suffering",
            "label": "Suffering"
        },
        {
            "id": "time",
            "label": "Time"
        },
        {
            "id": "tranquillity",
            "label": "Tranquillity"
        },
        {
            "id": "virtue",
            "label": "Virtue"
        },
        {
            "id": "war_and_peace",
            "label": "War and peace"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        }
    ],
    "source_work_ids": [
        "seneca.de_ira"
    ],
    "passages": 100,
    "word_count": 40088,
    "word_counts_by_language": {
        "en": 40088,
        "fr": 33894,
        "lat": 22309
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "seneca_treatise_book_chapter_v1",
        "kind": "native",
        "levels": [
            {
                "key": "book",
                "label_fr": "Livre",
                "label_en": "Book"
            },
            {
                "key": "chapter",
                "label_fr": "Chapitre",
                "label_en": "Chapter"
            }
        ],
        "leaf_fr": "Chapitre",
        "leaf_en": "Chapter"
    },
    "canonical_passage_id": "passage:seneca.de_ira:2.12",
    "canonical_ref": "2.12",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "lat",
            "text": "\" Nequitia,\" inquit, \" de rerum natura tollenda est, si velis iram tollere ; neutrum autem potest fieri.\" Primum potest aliquis non algere, quamvis ex rerum natura hiemps sit, et non aestuare, quamvis menses aestivi sint. Aut loci beneficio adversus intemperiem anni tutus est aut patientia corporis sensum utriusque pervicit. Deinde verte istud : necesse est prius virtutem ex animo tollas quam iracundiam recipias, quoniam cum virtutibus vitia non coeunt, nec magis quisquam eodem tempore et iratus potest esse et vir bonus quam aeger et sanus. \" Non potest,\" inquit, \" omnis ex animo ira tolli, nec hoc hominis natura patitur.\" Atqui nihil est tam difficile et arduum quod non humana mens vincat et in familiaritatem perducat adsidua meditatio, nullique sunt tam feri et sui iuris adfectus, ut non disciplina perdomentur. Quodcumque sibi imperavit animus, obtinuit. Quidam ne umquam riderent consecuti sunt ; vino quidam, alii venere, quidam omni umore interdixere corporibus; alius contentus brevi somno vigiliam indefatigabilem extendit ; didicerunt tenuissimis et adversis funibus currere et ingentia vixque humanis toleranda viribus onera portare et in immensam altitudinem mergi ae sine ulla respirandi vice perpeti maria. Mille sunt alia, in quibus pertinacia impedimentum omne transcendit ostenditque nihil esse difficile cuius sibi ipsa mens patientiam indiceret. Istis quos paulo ante rettuli aut nulla tam pertinacis studii aut non digna merces fuit—quid enim magnificum consequitur ille qui meditatus est per intentos funes ire ? qui sarcinae ingenti cervices supponere ? qui somno non summittere oculos ? qui penetrare in imum mare ?—et tamen ad finem operis non magno auctoramento labor pervenit. Nos non advocabimus patientiam, quos tantum praemium expectat, felicis animi immota tranquillitas ? Quantum est effugere maximum malum, iram, et cum illa rabiem, saevitiam, crudelitatem, furorem, alios comites eius adfectus!",
            "edition": "Perseus canonical Latin TEI",
            "source_id": "perseus.seneca.de_ira.perseus_lat2",
            "translation_type": "original"
        },
        {
            "language": "en",
            "text": "“Wickedness,” says our adversary, “must be removed from the system of nature, if you wish to remove anger: neither of which things can be done.” In the first place, it is possible for a man not to be cold, although according to the system of nature it may be winter-time, nor yet to suffer from heat, although it be summer according to the almanac. He may be protected against the inclement time of the year by dwelling in a favoured spot, or he may have so trained his body to endurance that it feels neither heat nor cold. Next, reverse this saying:—You must remove anger from your mind before you can take virtue into the same, because vices and virtues cannot combine, and none can at the same time be both an angry man and a good man, any more than he can be both sick and well. “It is not possible,” says he, “to remove anger altogether from the mind, nor does human nature admit of it.” Yet there is nothing so hard and difficult that the mind of man cannot overcome it, and with which unremitting study will not render him familiar, nor are there any passions so fierce and independent that they cannot be tamed by discipline. The mind can carry out whatever orders it gives itself: some have succeeded in never smiling: some have forbidden themselves wine, sexual intercourse, or even drink of all kinds. Some, who are satisfied with short hours of rest, have learned to watch for long periods without weariness. Men have learned to run upon the thinnest ropes even when slanting, to carry huge burdens, scarcely within the compass of human strength, or to dive to enormous depths and suffer themselves to remain under the sea without any chance of drawing breath. There are a thousand other instances in which application has conquered all obstacles, and proved that nothing which the mind has set itself to endure is difficult. The men whom I have just mentioned gain either no reward or one that is unworthy of their unwearied application; for what great thing does a man gain by applying his intellect to walking upon a tight rope? or to placing great burdens upon his shoulders? or to keeping sleep from his eyes? or to reaching the bottom of the sea? and yet their patient labour brings all these things to pass for a trifling reward. Shall not we then call in the aid of patience, we whom such a prize awaits, the unbroken calm of a happy life? How great a blessing is it to escape from anger, that chief of all evils, and therewith from frenzy, ferocity, cruelty, and madness, its attendants?",
            "translator": "Aubrey Stewart",
            "edition": "Minor Dialogues Together with the Dialogue on Clemency (1889)",
            "source_id": "project-gutenberg.seneca.aubrey-stewart-minor-dialogues-1889",
            "translation_type": "historical_human_translation"
        },
        {
            "language": "fr",
            "text": "Et ne t’imagine pas que la colère soit quelque chose de grand parce qu’elle effraye. On s’effraye aussi des choses les plus viles, des poisons, de la dent meurtrière d’un reptile ou d’un animal féroce. Est-il étrange que de nombreuses troupes de bêtes fauves soient arrêtées, repoussées vers le piége par un cordon de plumes bigarrées, qui doit le nom d’épouvantail à l’effet qu’il produit ? L’être sans raison a peur sans motif. Un char en mouvement, une roue qui tourne, fait rentrer le lion dans sa loge ; le cri du porc épouvante l’éléphant. La colère nous inspire la même crainte que l’ombre à l’enfant, qu’une plume rouge à la bête sauvage ; elle n’a rien de la fermeté du vrai courage, mais elle intimide les âmes faibles. « Ôtez donc de ce monde l’iniquité, me dira-t-on, si vous voulez en ôter la colère. Or l’un n’est pas plus possible que l’autre. » D’abord, on peut se préserver du froid, quoique l’hiver soit dans la nature, et de la chaleur malgré les mois d’été, soit par les avantagés du lieu, qui garantissent des intempéries de la saison, soit que des organes endurcis nous rendent insensibles au chaud comme au froid. Ensuite retourne la proposition et dis : Il faut arracher la vertu du cœur humain avant d’y admettre la colère ; car le vice est incompatible avec la vertu : Et il est aussi impossible d’être en même temps irascible et sage, que malade et sain. « On ne peut, dit-on, bannir entièrement la colère, la nature humaine ne le permet pas. » Cependant il n’est rien de si difficile et de si pénible que l’esprit humain ne puisse vaincre, rien qu’on ne se rende familier par une pratique assidue, point de passion si sauvage et si indomptée, qui ne plie enfin au joug de la discipline. Tout ce que l’âme se commande elle l’obtient . Des hommes sont parvenus à ne rire jamais, ou à renoncer soit au vin, soit aux femmes, soit même aux habitudes de tous , ou à se contenter d’un court sommeil pour prolonger d’infatigables veilles, ou à courir en montant sur la plus mince corde, ou à porter d’énormes fardeaux, qui dépassent presque les forces humaines, ou à plonger à d’immenses profondeurs et à rester longtemps sous les eaux sans reprendre haleine.",
            "translator": "Joseph Baillard",
            "edition": "Œuvres complètes de Sénèque le Philosophe (1914)",
            "source_id": "baillard-1914-wikisource-fr",
            "translation_type": "historical_human_translation"
        }
    ],
    "content_checksum": "594b346d68a480d02d197bfceda045200393cdc3e7b5f9cf46d1340c6790024c"
}