In the Stoic distinctions of personality and world, of I and mine, of subjective consciousness and the world of objects, of freedom and dependence, we find implicit the basic elements of modern philosophies of rationalism and of objective idealism or pantheism. For this reason there is a continuous renascence of Stoicism from Descartes, Grotius, and Bishop Butler, to Montesquieu, Adam Smith, and Kant. In this long development in modern times, the tiny _Enchiridion_ of Epictetus played a remarkable part. The translations of Epictetus and of all other Stoics had the widest effect on philosophers, theologians, and lay thinkers. They were studied by the clergy of the various Christian denominations, by the scientists who were striving for a natural religion, and by the independent philosophers who were eager to separate philosophy from religion. There were many outstanding bishops in the Catholic and Anglican Churches who were eager to transform the traditions of Roman Stoicism into Christian Stoicism. Among the Calvinistic denominations were many thinkers who were in sympathy with Stoic moral principles because of their praise of the austerity of life and of the control of passions. Likewise the adherents of natural religion were propagating Stoicism as the ideal pattern of universally valid and intelligible religion. Renascent Stoicism had three functions in the rise of the modern world. First, it reconciled Christian traditions to modern rationalistic philosophies; secondly, it established an ideal pattern of natural religion; and, thirdly, it opened the way for the autonomy of morals. ALBERT SALOMON The New School for Social Research _July, 1948_ SELECTED BIBLIOGRAPHY _Epictetus: Life and Work_ Arnim, Hans V., “Epictetos” in Pauli-Wissowa (ed), _Real-Encyclopaedie der classischen Altertumswissenschaft_, VI, col. 126-131. Arnold, E. V., “Epictetus” in Hastings, _Encyclopedia of Religion and Ethics_, 1912. Vol. V, pp. 323, 324. Bonhoeffer, A., _Epiktet und die Stoa_. Stuttgart, 1890. ——, _Ethik des Stoikers Epiktet_. Stuttgart, 1894. ——, _Epiktet und das Neue Testament_. Giessen, 1911. Bruns, Ivo, _De schola Epicteti_. Kiel, 1897. Bultmann, Rudolf, “Das religiöse Moment in der ethischen Unterweisung des Epiktets und das Neue Testament,” _Zeitschrift für die neutestamentliche Wissenschaft und die Kunde des Urchristentums_, Vol. XIII, 1912; pp. 97-110; 177-191. Colardeau, Th., _Etude sur Epictète_. Paris, 1903. Hartmann, K., “Arrian und Epiktet,” _Neue Jahrbücher für das klassische Altertum_, Vol. XV, 1905. Jagu, Amand, _Epictète et Platon_. Paris, 1944. Lagrange, M. J., “La philosophie religieuse d’Epictète et le Christianisme,” _Revue Biblique_, Vol. IX, 1912; pp. 5-21, 192-212.