Es difícil pensar tanto la vida moral como la vida comunitaria fuera de la tensión entre los Otros y el sí-mismo. Por una parte, de cara a la cohesión de la sociedad y a que la persona singular encuentre su dimensión comunitaria, se hace necesaria una suerte de vida transparente, sin secretos, a fuer de honesta. Sin embargo, por otra parte, cuando el entorno social es moralmente cuestionable, se hace imprescindible una paideía privada que permita la orientación moral del sujeto personal, por más que ello le reporte soledad e incomprensión por parte de sus conciudadanos, debiendo, entonces, construir un espacio de privacidad.

“Living in Public and Private Paideía in Seneca’s Epistulae morales adLucilium”. It is difficult to conceive both moral life and communitarian life withoutthe tension between the Others and the self. On the one hand, due to the cohesionof society and the individual’s search for its communitarian dimension, a sort oftransparent life, without secrets, as long as it is honest, is needed. However, onthe other hand, when the social surrounding is morally reproachable, a privatepaideía, which allows the moral orientation of the individual, is indispensable,even if this produces in him solitude and brings the incomprehension from hisfellow citizens, resulting in the construction of a private space.

“Living in Public and Private Paideía in Seneca’s Epistulae morales adLucilium”. It is difficult to conceive both moral life and communitarian life withoutthe tension between the Others and the self. On the one hand, due to the cohesionof society and the individual’s search for its communitarian dimension, a sort oftransparent life, without secrets, as long as it is honest, is needed. However, onthe other hand, when the social surrounding is morally reproachable, a privatepaideía, which allows the moral orientation of the individual, is indispensable,even if this produces in him solitude and brings the incomprehension from hisfellow citizens, resulting in the construction of a private space.