U ovom radu razmatramo moguća tumačenja Vergilijeve Eneide iz filozofske perspektive, što uključuje homerski, stoički i epikurejski element, jer usporedba Homerovih epova i Eneide u oblikovanju književnog teksta i filozofičnosti pokazuju podudarnosti. Platonički utjecaj na Vergilija, posredstvom Cicerona i njegova eklektičkog filozofskog pristupa, stoji u učenju o vrlini. Stoga je bitno razdvojiti ideje navedenih filozofskih sustava u Vergilijevu epu te obrazložiti njegov modus izlaganja mitskom filozofskom metodom. Fabulu i uzročno-posljedične veze epa vodi Božja sudbina koja je stoički shvaćena, što znači da je cjelokupna fabularna konstrukcija podređena stvaranju podloge za osnutak Rima kao carstva kojem je Bog namijenio da vlada pravedno i dobro. Uz etičku sastavnicu veže se i ontološka, zato što filozofiju epikurejaca i stoika karakterizira podjela filozofije na etiku, logiku i filozofiju prirode. Enejin model karakterizacije nije stvoren prema stoičkom modelu mudraca, a ni prema epikurejskom, nego glavnu ulogu igra homerski faktor, jer Eneja ipak izražava emocije ljutnje i bijesa kao većina antičkih junaka poput Ahileja i Odiseja, koji, vođeni emotivnom boli i tugom zbog gubitka voljene osobe, postaju osvetnički nasilni. Razlog takvom pripovjednom motivu je idealiziranje emotivnih muškaraca u helenskom, a takvim utjecajem onda i u rimskom razdoblju. Dakle, ono što je bilo presudno u oblikovanju glavnog junaka te njegova odnosa prema božanskom je rimska kultura i njezini etičko-ontološki zahtjevi manifestirani religijski. Začetnik mitske filozofske metode strukturirane u epskom pjesništvu je Homer, čiji kasniji utjecaj uspostavlja princip oblikovanja epa. Radi se o metodi iznošenja ideologizirane etike, zbog čega i je kulturalna, a formira se estetiziranjem mitološkog.; In this paper we discuss potential interpretations of Vergil's Aeneid from a philosophical perspective, which includes the Homeric, Stoical and Epicurean element, because the comparison of Homer's epics and Vergil’s Aeneid in the figuration of a literary text and philosophicity shows congruence. Platonic influence on Vergil, through Cicero and his eclectic philosophical approach, lies in the teaching of virtue. It is therefore essential to separate the ideas of the aforementioned philosophical systems in Vergil's epic and explain his mode of exposition by the mythical philosophical method. The plot and the causal and consequential links in the epic are controlled by God's Fate which is Stoically understood, meaning that the whole narrative structure is subordinated to the founding of Rome as an empire which God had intended to rule justly and well. Along with the ethical component, there is a relation with the ontological, because the philosophy of the Epicureans and the Stoics is characterized by the division of philosophy into ethics, logic and philosophy of nature. Aeneas’ model of characterization was not created according to the Stoic wise man ideal nor to the Epicurean, but the main role is that of a Homeric hero, as Aeneas still expresses emotions of anger and fury, as do most of the ancient heroes like Achilles and Odysseus, who, guided by emotional pain and grief owing to losing loved ones, became vengefully violent. The reason of such narrative motif is the idealization of emotional men in the Hellenistic period, as well as in the Roman period. Therefore, what was crucial in shaping the main character and his relationship towards the divine is the Roman culture and its ethical-ontological demands, which are manifested in religious form.