L. Jaffro (2014). Cyrus’ Strategy. Shaftesbury on Human Frailty and the Will. In P. Müller (ed.), New Ages, New Opinions. Shaftesbury in his World and Today. Frankfurt am Main: Peter Lang, 153-166. https://halshs.archives-ouvertes.fr/halshs-01011032/document
In Soliloquy or Advice to an Author (part I, sect. 2), Shaftesbury tells the ‘story of an amour’ in order to illustrate ‘how far a lover by his own natural strength may reach the chief principle of philosophy, and understand our doctrine of two persons in one individual self’. This ten page narrative, which silently draws on Xenophon’s story of Araspas and Pantheia (Cyropaedia, 5. 1 and 6. 1) deserves our attention for several reasons: (a) embodying Shaftesbury’s attempt to convey ancient philosophy to a modern ear, the story is a good instance of the method of teaching philosophy by fables; (b) it explores what may be termed a case of multiple self and thus reveals Shaftesbury’s views on the will and connected issues (the questions how we should construe cases of weakness of will and whether the will is free); (c) it shows the significance, for Shaftesbury, of the Stoic topos of the dangers of ‘admiration’ and of the necessity for beginners of repressing desire and practising ‘aversion’. The aim of this paper is to unfold Shaftesbury’s way of grounding the control of practical choice in the control of ‘opinion’, i.e. of judgement. According to the strongly cognitivist (Socratic) view that Shaftesbury finds in the Roman Stoics, personal integrity, practical rationality, and moral identity are dependent on our ability to respond to truth.
L. Jaffro (2008). Shaftesbury on the ‘Natural Secretion’ and Philosophical Personae. Intellectual History Review, 18(3), 349-359.
The third Earl of Shaftesbury devoted a great deal of effort, both theoretical and practical, to improving and controlling his personae, whether philosophical, literary or social. Far from being only a matter of rhetorical strategy, the meticulous care with which he made use of those masks makes sense within a conception of philosophy in the ancient fashion that includes the cultivation of oneself at its core. According to the perfectionist ethics of which Shaftesbury found a paradigm in the Roman Stoics, the task of self-fashioning was an essential ingredient of the education of the philosopher. Following Epictetus and Marcus Aurelius, Shaftesbury referred to it as prokopê (self-improvement). Shaping a philosophical self necessarily involves creating personae, at least two: one that suits the needs of the apprentice and is fitted for keeping the askêsis away from prying eyes, and another one (or possibly a full set of personae, in accordance with the various literary genres that may be adopted to that end) to which the mature philosopher – the writer – has recourse when he teaches or, as Shaftesbury puts it, ‘gives advice’ to the reader.
L. Jaffro, Shaftesbury on the Cogito. An Intermediary between Gassendism and the Common Sense School. In G. Carabelli and P. Zanardi (eds.), Nuovi saggi su Shaftesbury. Padova: Il Poligrafo, 2003, 111-125.
Shaftesbury’ fourth Miscellany (1711) starts with a brief criticism of Descartes’ cogito. He rejects the modern metaphysical account of ‘egoity’ in the name of the ancient Stoic conception of a moral discipline of the self. We do not need the metaphysical certitude of cogito sum as a foundation stone, nor any ‘wonderfully refined speculations’ on the nature of the ego; on the contrary, the ordinary and pre-philosophical experience of my own existence as a subject is ‘sufficient ground for a moralist’.