Dissertations / Theses on the topic 'Ancient philosophers'

This dissertation is generally concerned with Plato's conception of philosophy, as the conception is ascertainable from the Republic and certain ‘post-Republic' dialogues. It argues that philosophy, according to Plato, is multi-disciplinary; that ‘philosophy' does not mark off just one art or science; that there are various philosophers corresponding to various philosophical sciences, all of which come together under a common aim: betterment of self through intellectual activity. A major part of this dissertation is concerned with Plato's science par excellence, ‘the science of dialectic' (he epistêmê dialektikê). The science of dialectic is distinguished in Plato by being concerned with Forms or Kinds as such; the science of dialectic, alone amongst the philosophical sciences, fully understands what it means for Form X to be a Form. I track the science of dialectic, from its showcase in Republic VI and VII, and analyze its place in relation to the other philosophical sciences in certain post-Republic dialogues. Ultimately, I show that, whilst it is not the only science constituting philosophy, Plato's science of dialectic represents the intellectual zenith obtainable by man; the expert of this science is the topmost philosopher. In this dissertation I also argue that Socrates, as variously depicted in these dialogues, always falls short of being identified as the philosopher par excellence, as that expert with positive knowledge of Forms as such. Yet I also show that, far from being in conflict, the elenctic Socrates and the philosopher par excellence form a complementary relationship: the elenctic philosopher gets pupils to think about certain things in the right way prior to sending them off to work with the philosopher par excellence.

American Public Administration (PA) theory and practices have lacked adequately articulated or formalized normative foundations since the formal founding of the American State. Discussions regarding how PA theory derives from individual and collective critical reflection on practices (praxiology) and how that knowledge can inform future actions (praxis) virtually have been absent in all organizations. The recognition of the political legitimacy of PA has been lacking. The placing of a viable and critical social theory that posits conscious, responsible, and committed human practices within the context of the administration of the American Constitutional State, a politically narrow context, has been lacking as well. This dissertation establishes the works of social theorists Orion White, Jr., Michael Harmon, Robert Denhardt and Bayard Catron as the foundation for understanding how individuals do and can contribute to the collective administration of the complex state, including how they operate daily in organizations they join, critique and are capable of changing. These scholars understand the dynamics of human being and present discussions of human actions and practices that are capable of tackling the challenges associated with administering the American State. The work of John Rohr has established the other missing linksâ the constitutional legitimacy of PA and the clarification of constitutional values to which American administrative actions and knowledge must adhere. This dissertation asserts that it is the placing of human theory and action within the distinctly American theory and practices of the State that constitutes the solid normative foundations for American PA Praxis and Praxiology that constitutes a viable and formal founding of American Public Administration in word and deed.
Ph. D.

In this dissertation I look at a series of portraits of Plato’s philosopher throughout the corpus. I argue that there are three central components in his account of the philosopher: (1) having certain motivations, (2) having a certain sort of nature, and (3) engaging in a set of characteristic activities. All three features emerge in the early dialogues in the figure of Socrates. There we see that the philosopher is motivated by a deep and enduring love of wisdom and a desire to seek it. In addition, he has traits of character and intellect that make him well suited to the pursue the wisdom. And he engages in certain activities that has as its aim attaining knowledge. While this basic picture of the philosopher emerges in the early dialogues, it gets fleshed out and developed more fully in later dialogues and, in particular in the Republic with the figure of the philosopher ruler. There we see the close relationship between the philosopher’s character and intellectual pursuits and how both his character and pursuits are shaped through courses in education. And, in the Republic, the philosopher does actually succeed in his pursuit of knowledge. The knowledge he comes to have shapes his character, affecting the sorts of things he values and resulting in philosophical virtue. In the Theaetetus we see a portrait of a philosopher who, while sharing the same nature and pursuits as the philosopher ruler of the Republic, is born in an unjust city. Here the philosopher withdraws from the political and instead lives a private life, pursuing those interests and questions that are conducive to virtue. Finally, in the Sophist and Statesman, we find the philosopher in the figure of the Eleatic Visitor, as he develops accounts of the sophist and statesman. Here, Plato’s focus shifts from the philosopher’s nature to his activities as the Eleatic Visitor proposes, teaches, and uses a new method of inquiry - the method of collection. It is here where we see Plato articulate just how one goes about developing the systematic and defensible accounts necessary for the knowledge that the philosopher so desires.

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Com repercussÃo inegÃvel, os livros de Harry Potter foram publicados entre os anos de 1997 e 2007, somando sete tÃtulos. Embora um dos maiores fenÃmenos literÃrios do inÃcio do sÃculo XXI, a sÃrie nÃo tem sido amplamente contemplada pela comunidade acadÃmica por se tratar de um best-seller direcionado ao pÃblico infanto-juvenil. Mesmo assim, poucas questÃes acadÃmicas vÃo surgindo timidamente, como os problemas tradutÃrios, uma vez que a obra conta com um lÃxico diferenciado, uma histÃria complexa e possui uma extensÃo nada comum aos livros do gÃnero. Os estudos de nomes prÃprios, conhecido como OnomÃstica, configuram um grupo especÃfico, pois em muitos deles a autora utiliza-se de jogos de palavras e significados implÃcitos que podem vir a passar despercebidos dependendo do procedimento tradutÃrio. Por conta de todo o sucesso e nÃmeros expressivos, a obra representa um epicentro em um emaranhado de traduÃÃes. Entre tantas versÃes, o primeiro tÃtulo, Harry Potter and the Philosopherâs Stone (1997), foi traduzido para o grego antigo em 2004 pelo professor britÃnico de estudos clÃssicos Andrew Wilson. O objetivo do presente trabalho à comparar e analisar a traduÃÃo dos nomes prÃprios da referida traduÃÃo a partir da montagem de uma lista com os nomes prÃprios em inglÃs e em grego antigo, dividindo-os em categorias, observando o procedimento tradutÃrio, os caminhos escolhidos pelo tradutor. Sendo assim, caracteriza-se em uma pesquisa descritiva, baseada no mÃtodo de Lambert e Van Gorp (1985). A hipÃtese inicial à que muitos desses nomes, principalmente os criados pela autora, foram apenas transliterados, por conta da facilitaÃÃo em apenas transpor do alfabeto latino para o grego. Para a montagem da lista, a obra em inglÃs, considerada neste trabalho como texto fonte, foi lida destacando todos os nomes por ordem dos capÃtulos. Ao final da primeira etapa, o mesmo processo foi feito com a ediÃÃo em grego antigo. Com a lista finalizada, foram escolhidas categorias dos nomes, como personagens, lugares, objetos, entre outros. A segunda etapa do trabalho consistiu em compilar os procedimentos tradutÃrios. Com tudo considerado, a anÃlise pÃde ser iniciada, mostrando resultados como quais procedimentos tinham sido mais utilizados pelo tradutor. Conclui-se, entÃo, que o tradutor tomou caminhos que aproximavam o texto do leitor, como a aproximaÃÃo acÃstica, refutando a hipÃtese inicial do uso da transliteraÃÃo. Desta forma, ele mostrou demasiada criatividade nas suas escolhas, tornando o texto fluido.
Com repercussÃo inegÃvel, os livros de Harry Potter foram publicados entre os anos de 1997 e 2007, somando sete tÃtulos. Embora um dos maiores fenÃmenos literÃrios do inÃcio do sÃculo XXI, a sÃrie nÃo tem sido amplamente contemplada pela comunidade acadÃmica por se tratar de um best-seller direcionado ao pÃblico infanto-juvenil. Mesmo assim, poucas questÃes acadÃmicas vÃo surgindo timidamente, como os problemas tradutÃrios, uma vez que a obra conta com um lÃxico diferenciado, uma histÃria complexa e possui uma extensÃo nada comum aos livros do gÃnero. Os estudos de nomes prÃprios, conhecido como OnomÃstica, configuram um grupo especÃfico, pois em muitos deles a autora utiliza-se de jogos de palavras e significados implÃcitos que podem vir a passar despercebidos dependendo do procedimento tradutÃrio. Por conta de todo o sucesso e nÃmeros expressivos, a obra representa um epicentro em um emaranhado de traduÃÃes. Entre tantas versÃes, o primeiro tÃtulo, Harry Potter and the Philosopherâs Stone (1997), foi traduzido para o grego antigo em 2004 pelo professor britÃnico de estudos clÃssicos Andrew Wilson. O objetivo do presente trabalho à comparar e analisar a traduÃÃo dos nomes prÃprios da referida traduÃÃo a partir da montagem de uma lista com os nomes prÃprios em inglÃs e em grego antigo, dividindo-os em categorias, observando o procedimento tradutÃrio, os caminhos escolhidos pelo tradutor. Sendo assim, caracteriza-se em uma pesquisa descritiva, baseada no mÃtodo de Lambert e Van Gorp (1985). A hipÃtese inicial à que muitos desses nomes, principalmente os criados pela autora, foram apenas transliterados, por conta da facilitaÃÃo em apenas transpor do alfabeto latino para o grego. Para a montagem da lista, a obra em inglÃs, considerada neste trabalho como texto fonte, foi lida destacando todos os nomes por ordem dos capÃtulos. Ao final da primeira etapa, o mesmo processo foi feito com a ediÃÃo em grego antigo. Com a lista finalizada, foram escolhidas categorias dos nomes, como personagens, lugares, objetos, entre outros. A segunda etapa do trabalho consistiu em compilar os procedimentos tradutÃrios. Com tudo considerado, a anÃlise pÃde ser iniciada, mostrando resultados como quais procedimentos tinham sido mais utilizados pelo tradutor. Conclui-se, entÃo, que o tradutor tomou caminhos que aproximavam o texto do leitor, como a aproximaÃÃo acÃstica, refutando a hipÃtese inicial do uso da transliteraÃÃo. Desta forma, ele mostrou demasiada criatividade nas suas escolhas, tornando o texto fluido.
With undeniable repercussion, the Harry Potter books were published between the years of 1997 and 2007, totaling seven titles. Although one of the largest literary phenomenon in the beginning of the XXI century, the series tend not to be given proper look by the academic community because it is a best-seller classified as childrenâs literature. Even though, few academic questions rise timidly, such as translation issues, since the books have different lexicon, complex plot, and not common extension for this genre. The study of proper names, known as Onomastics, are part of a specific group, once many of them are puns or have implicit meaning which may go underway depending on the translation procedure. Due to success and expressive numbers, the books are the epicentre in a web of translations. Among so many versions, the first book, Harry Potter and the Philosopherâs Stone (1997), was translated into Ancient Greek in 2004 by British Classical Studies Professor Andrew Wilson. Therefore, the goal in this present study is to compare and analyze the translation of proper names on the mentioned translation through the creation of a list of proper names in English and Ancient Greek, splitting them into categories, observing the translation procedures, the paths chosen by the translator. This way, it is characterized as a descriptive study, based upon Lambertâs and Van Gorpâs method (1985). Initial hypothesis is that these names, especially the ones created by the author, were just transliterated, because it seems easier just to go from the Latin alphabet to the Greek one. To set the list, the book in English, seen here as source text, was read highlighting all proper names by chapter order. By the end of the first stage, the same process was made with the Ancient Greek edition. With the list set, categories of names had to be chosen, such as characters, places, objects, among others. The second stage consisted on setting the translational procedures. With all considered, analysis could be initiated, showing results like which procedures had been used most by the translator. It is concluded then that the translator chose paths like approximating the text to the reader, such as using acoustic approximation, disproving initial hypothesis about the use of transliteration. This way, he showed undue creativity by his choices by making a flowing text.
With undeniable repercussion, the Harry Potter books were published between the years of 1997 and 2007, totaling seven titles. Although one of the largest literary phenomenon in the beginning of the XXI century, the series tend not to be given proper look by the academic community because it is a best-seller classified as childrenâs literature. Even though, few academic questions rise timidly, such as translation issues, since the books have different lexicon, complex plot, and not common extension for this genre. The study of proper names, known as Onomastics, are part of a specific group, once many of them are puns or have implicit meaning which may go underway depending on the translation procedure. Due to success and expressive numbers, the books are the epicentre in a web of translations. Among so many versions, the first book, Harry Potter and the Philosopherâs Stone (1997), was translated into Ancient Greek in 2004 by British Classical Studies Professor Andrew Wilson. Therefore, the goal in this present study is to compare and analyze the translation of proper names on the mentioned translation through the creation of a list of proper names in English and Ancient Greek, splitting them into categories, observing the translation procedures, the paths chosen by the translator. This way, it is characterized as a descriptive study, based upon Lambertâs and Van Gorpâs method (1985). Initial hypothesis is that these names, especially the ones created by the author, were just transliterated, because it seems easier just to go from the Latin alphabet to the Greek one. To set the list, the book in English, seen here as source text, was read highlighting all proper names by chapter order. By the end of the first stage, the same process was made with the Ancient Greek edition. With the list set, categories of names had to be chosen, such as characters, places, objects, among others. The second stage consisted on setting the translational procedures. With all considered, analysis could be initiated, showing results like which procedures had been used most by the translator. It is concluded then that the translator chose paths like approximating the text to the reader, such as using acoustic approximation, disproving initial hypothesis about the use of transliteration. This way, he showed undue creativity by his choices by making a flowing text.

BEZERRA, João Alfredo Ramos.Hareios Poter: um estudo descritivo sobre a tradução dos nomes próprios de Harry Potter and the Philosopher’s Stone para o grego antigo. 2017. 108f. - Dissertação (Mestrado) - Universidade Federal do Ceará, Programa de Pós-graduação em Estudos da Tradução, Fortaleza (CE), 2017.
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With undeniable repercussion, the Harry Potter books were published between the years of 1997 and 2007, totaling seven titles. Although one of the largest literary phenomenon in the beginning of the XXI century, the series tend not to be given proper look by the academic community because it is a best-seller classified as children’s literature. Even though, few academic questions rise timidly, such as translation issues, since the books have different lexicon, complex plot, and not common extension for this genre. The study of proper names, known as Onomastics, are part of a specific group, once many of them are puns or have implicit meaning which may go underway depending on the translation procedure. Due to success and expressive numbers, the books are the epicentre in a web of translations. Among so many versions, the first book, Harry Potter and the Philosopher’s Stone (1997), was translated into Ancient Greek in 2004 by British Classical Studies Professor Andrew Wilson. Therefore, the goal in this present study is to compare and analyze the translation of proper names on the mentioned translation through the creation of a list of proper names in English and Ancient Greek, splitting them into categories, observing the translation procedures, the paths chosen by the translator. This way, it is characterized as a descriptive study, based upon Lambert’s and Van Gorp’s method (1985). Initial hypothesis is that these names, especially the ones created by the author, were just transliterated, because it seems easier just to go from the Latin alphabet to the Greek one. To set the list, the book in English, seen here as source text, was read highlighting all proper names by chapter order. By the end of the first stage, the same process was made with the Ancient Greek edition. With the list set, categories of names had to be chosen, such as characters, places, objects, among others. The second stage consisted on setting the translational procedures. With all considered, analysis could be initiated, showing results like which procedures had been used most by the translator. It is concluded then that the translator chose paths like approximating the text to the reader, such as using acoustic approximation, disproving initial hypothesis about the use of transliteration. This way, he showed undue creativity by his choices by making a flowing text.
Com repercussão inegável, os livros de Harry Potter foram publicados entre os anos de 1997 e 2007, somando sete títulos. Embora um dos maiores fenômenos literários do início do século XXI, a série não tem sido amplamente contemplada pela comunidade acadêmica por se tratar de um best-seller direcionado ao público infanto-juvenil. Mesmo assim, poucas questões acadêmicas vão surgindo timidamente, como os problemas tradutórios, uma vez que a obra conta com um léxico diferenciado, uma história complexa e possui uma extensão nada comum aos livros do gênero. Os estudos de nomes próprios, conhecido como Onomástica, configuram um grupo específico, pois em muitos deles a autora utiliza-se de jogos de palavras e significados implícitos que podem vir a passar despercebidos dependendo do procedimento tradutório. Por conta de todo o sucesso e números expressivos, a obra representa um epicentro em um emaranhado de traduções. Entre tantas versões, o primeiro título, Harry Potter and the Philosopher’s Stone (1997), foi traduzido para o grego antigo em 2004 pelo professor britânico de estudos clássicos Andrew Wilson. O objetivo do presente trabalho é comparar e analisar a tradução dos nomes próprios da referida tradução a partir da montagem de uma lista com os nomes próprios em inglês e em grego antigo, dividindo-os em categorias, observando o procedimento tradutório, os caminhos escolhidos pelo tradutor. Sendo assim, caracteriza-se em uma pesquisa descritiva, baseada no método de Lambert e Van Gorp (1985). A hipótese inicial é que muitos desses nomes, principalmente os criados pela autora, foram apenas transliterados, por conta da facilitação em apenas transpor do alfabeto latino para o grego. Para a montagem da lista, a obra em inglês, considerada neste trabalho como texto fonte, foi lida destacando todos os nomes por ordem dos capítulos. Ao final da primeira etapa, o mesmo processo foi feito com a edição em grego antigo. Com a lista finalizada, foram escolhidas categorias dos nomes, como personagens, lugares, objetos, entre outros. A segunda etapa do trabalho consistiu em compilar os procedimentos tradutórios. Com tudo considerado, a análise pôde ser iniciada, mostrando resultados como quais procedimentos tinham sido mais utilizados pelo tradutor. Conclui-se, então, que o tradutor tomou caminhos que aproximavam o texto do leitor, como a aproximação acústica, refutando a hipótese inicial do uso da transliteração. Desta forma, ele mostrou demasiada criatividade nas suas escolhas, tornando o texto fluido.

Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2017-2018
Les Dialexeis de Maxime de Tyr (seconde moitié du IIe siècle ap. J.-C.) sont de courts textes abordant des questions philosophiques avec clarté et élégance. Ce mémoire présente la traduction et le commentaire littéraire de quatre d’entre eux, qui discutent de grands philosophes du passé : le procès de Socrate (Dialexis 3), la querelle d’Homère et de Platon sur la poésie (Dialexis 17), la réconciliation de ces derniers en faisant d’Homère le premier des philosophes (Dialexis 26) et enfin l’éloge de Diogène (Dialexis 36). À la suite d’une traduction annotée, le commentaire cherche à dégager les principaux aspects de la construction d’un idéal du philosophe à partir de micro-analyses textuelles. Le premier chapitre pose le cadre conceptuel de ces portraits : une rhétorique proche de la Seconde Sophistique, marquée par les procédés de l’éloge ; et une définition de la philosophie comme sagesse et vertu poussées à leur paroxysme, s’incarnant au long des siècles dans la succession des sages. Le deuxième chapitre examine les traits caractéristiques de ces philosophes. Socrate et Diogène, tout comme Homère et Platon – les premiers traités comme exempla d’action vertueuse et les derniers comme des enseignants de la sagesse par leurs œuvres – voient leur ethos grandi par la présence de comparants divers. Enfin, le dernier chapitre s’intéresse de plus près à la situation d’énonciation interne et externe des Dialexeis, qui se reflète dans la stratégie pédagogique d’une part, et d’autre part dans la confrontation des différentes figures philosophiques – Maxime compris – avec leurs rivaux dans le domaine littéraire et esthétique, sophistes, orateurs, poètes et artistes. Le mémoire conclut sur le caractère protéiforme de la figure du philosophe dans les Dialexeis.
Maximus of Tyre’s Dialexeis (second half of the 2nd century BC) are short lectures dealing with style and clarity with philosophical questions. This study aims at translating and analysing four of them, in which Maximus portrays some famous philosophers of the Greek past. He thus pictures Socrates’ trial (Dialexis 3), Homer and Plato’s quarrelling about poetry (Dialexis 17), tries to reconcile both of them by showing how great a philosopher Homer is (Dialexis 26) and praises Diogenes’ lifestyle (Dialexis 36). The literary comment is based on close readings of the annotated translation, in order to show the author’s ideal picture of the philosopher. The first chapter qualifies Maximus’ style as mainly epidictic, close to the Second Sophistic’s standards, and defines philosophy as virtue and wisdom embodied in the wisemen who succeed in cultivating them along centuries. The second chapter explores the philosopher’s main features. Whereas Socrates and Diogenes are pictured as virtuous exempla, Homer and Plato are rather dealt with as authors and teachers of wisdom. All of them are compared with diverse characters, who add to their ethos. Eventually, the third chapter is a closer look at the Dialexeis’ internal and external enunciative situation: Maximus’ and his philosophical characters’ self-display as wise and virtuous teachers leads them to confront their fellow enemies – sophists, orators, poets and artists – in the literary and aesthetic field. This study concludes on the portray of the philosopher as a man with many turns and faces.

Cette thèse biographique étudie le rôle du chevalier puis marquis François-Jean de Chastellux dans la diffusion transatlantique des idées et des pratiques des Lumières entre son départ pour l’Amérique en 1780 et sa mort en 1788. Dans notre recherche la phase antérieure à la « période atlantique » de Chastellux est incluse, pour permettre de mieux saisir les origines de ses échanges. Pour l’analyse de son rôle, nous avons emprunté des outils d’analyse de la théorie des transferts culturels. Pour cette étude nous nous sommes principalement basés sur ses archives privées inédites. Dans celle-ci nous montrons que Chastellux est un exemple de soldat-philosophe du dix-huitième siècle. Par sa famille maternelle, il était, dès son plus jeune âge, familier avec la mouvance des Lumières. Il a appliqué certaines idées sur l’égalité et le bonheur au sein de son régiment pendant et après la guerre de Sept Ans. En parallèle, il évoluait comme un « homme de lettres », membre de l’Académie française, qui s’était donné comme mission de diffuser le plus de « lumières » possible dans son réseau composé de la haute aristocratie, l’armée et de la République des Lettres. En 1780, pendant « l’expédition particulière » en Amérique, Chasttellux était le major général de l’armée franco-américaine dans la guerre d’Indépendance américaine. En tant que soldat-philosophe, il était à même de remplir cette mission également outre-Atlantique. Après la guerre, alors qu’il est rentré à Paris, Chastellux, maintenant marquis, est resté en contact avec des américains. Chastellux servait ainsi d’intermédiaire entre la France et l’Amérique jusqu’à sa mort soudaine en 1788
This dissertation studies the role of François-Jean de Chastellux in the spread of enlightened ideas and practices in the Atlantic world between 1780 and 1788, his departure from France to America until his death. Our research covers much of his life before this "Atlantic period", to examine the origins of his transatlantic exchanges. As a result, we have written a biography of Chastellux and made use of tools of the theory of cultural transfers. We have had access to the private, unpublished, archive of Chastellux, which contains over 4000 folios. Based on this material, we are able to demonstrate that he was an example of a soldier-philosopher. Because of his family background, he became familiar with Enlightenment thinking. Thereafter, when entering the French army, he applied several Enlightenment ideas within his own regiment during and after the Seven Years War, and thus represented the "Military Enlightenment". In parallel, he evolved into a man of letters and was elected to the Académie Française. He conceived his mission in life as the duty to disseminate enlightened ideas and practices throughout his network, composed of members of the French court, the army and philosophers. In 1780, during the American War of Independence, he served as a major general. As a soldier-philosopher, he was in a position to accomplish his mission in America. After the war, back in Paris, the now marquis Chastellux stayed in touch with Americans. By his correspondence and publications Chastellux played a role as a bridge between France and America, until he died, in 1788

L’étude du corpus nietzschéen, textes publiés, Nachlass et correspondance, permet de constater que tout au long de sa période productive, Nietzsche nourrit ses réflexions d’analyses relatives à la civilisation de l’Inde brahmanique. Cet intérêt pour l’Inde n’est pas homogène, en ce que Nietzsche choisit d’utiliser les sources à sa disposition dans des contextes variés, que le présent travail cherche à circonscrire. C’est d’abord comme civilisation hiérarchisée que Nietzsche montre un intérêt pour une Inde qui place les prêtres à la tête de la société. C’est ensuite en tant que religion dont la voie vers la libération intègre pleinement le dépassement du dualisme moral que Nietzsche va trouver, via la philosophie du Vedânta, des éléments qui viennent enrichir sa tentative de dépassement du nihilisme européen. Dans les deux cas, Nietzsche cherche à établir les effets à longs termes des valeurs et croyances de cette civilisation sur la condition de l’homme. A ces deux aspects majeurs de l’intérêt de Nietzsche pour l’Inde viennent s’ajouter un certain nombre d’autres éléments, qui rendent possible d’inscrire précisément l’Inde brahmanique dans une typologie des cultures centrale dans le projet nietzschéen. Il apparaît alors que l’Inde n’appartient pas seulement à l’aspect critique de le philosophie Nietzsche, mais également à son versant le plus affirmateur, celui qui consiste à chercher à mettre en place des conditions favorables à l’élévation de l’homme
The study of Nietzsche’s works, published books, Nachlass and correspondence, evidence that, throughout his productive period, Nietzsche’s thoughts were inspired by analyses linked to brahmanical Indian civilization. Nietzsche’s interest in India was multi-faceted, insofar as he chose to use his Indian sources in various contexts, ones that the present work shall delimit. Nietzsche was interested in India, first, as a society that nominates the priests as the heads of a hierarchic civilisation. He was interested, secondly, in Vedânta philosophy, a path he saw as a means to redemption in its overcoming of moral dualism, elements in which he incorporated into his own philosophy in his attempts to overcome European Nihilism. In both approaches Nietzsche tried to establish the long-term effects of the values and beliefs of this civilisation upon the human condition. To these two major aspects of Nietzsche’s interest in India are added other elements that make it possible to inscribe brahmanical India within a typology of cultures that was central to Nietzsche’s project. As is argued throughout this work, India and India culture resonate not only with the more critical aspects of Nietzsche’s philosophy, but were, in fact, part of the positive and more constructive aspects of Nietzsche’s thought and, in particular, his will to to elaborate favourable conditions for the elevation of man

Les Discours platoniciens (Or. II-IV) d'Aelius Aristide – le Pour la rhétorique (Or. II), le À Capiton (Or. IV) et le Pour les Quatre (Or. III) – ont le plus souvent été étudiés dans leur ensemble comme s'ils formaient une seule œuvre rédigée dans les mêmes circonstances. D'un autre côté, les relations qui unissent ces discours au moyen-platonisme n'ont pas donné lieu à des recherches approfondies. La thèse vise donc à mieux comprendre ces discours dans leur progression en réinscrivant la polémique dans le contexte du moyen-platonisme. Les deux axes privilégiés concernent le rapport à la tradition culturelle grecque : le premier est l'attitude préconisée et observée à l'égard de Platon et des Anciens ; le second se compose des principes régissant l'exégèse des textes du philosophe. Il s'agit aussi de mieux cerner la spécificité et la pertinence du Pour les Quatre, le discours le moins étudié du corpus. L'approche diachronique dicte la structure de la thèse, les discours étant étudiés dans leur ordre de rédaction. Concernant le premier axe, celui de l'attitude à l'égard des Anciens, le type de rapport qui est préconisé et mis en pratique demeure essentiellement le même à travers les trois discours : Aristide promeut la rivalité et il la met ouvertement en pratique avec Platon. Des infléchissements, qu' il est possible d'expliquer à la lumière du moyen-platonisme, apparaissent toutefois avec chaque texte. Le Pour la rhétorique exalte l'audace qui est nécessaire pour contredire un Ancien par opposition à la lâcheté de ceux – les platoniciens – qui n'osent s'opposer à une figure d'autorité. À partir du À Capiton, l'insistance porte sur la retenue et le respect qui devraient caractériser le traitement des Anciens. Du À Capiton au Pour les Quatre, c'est l'écriture qui épouse de plus en plus une rhétorique de la retenue tout en intensifiant la gravité des reproches. Le Pour les Quatre apparaît comme l'aboutissement de l'entreprise aristidienne car il fait du rapport à la tradition un thème majeur et structurant, en plus de clarifier l'enjeu soulevé par cette problématique à l'époque impériale, soit la survie de l'hellénisme. Les Discours platoniciens sont très cohérents en ce qui concerne le second axe, l'exégèse des dialogues de Platon, car ils signalent tous l'insuffisance des catégories médioplatoniciennes. Toutefois, seul le Pour les Quatre s'attaque au Gorgias à partir de ces catégories. C'est aussi dans ce discours qu'un effet spéculaire constant apparaît entre Platon et Aristide : le premier corromprait des lecteurs par ses critiques simples et sans retenue, tandis que le second procèderait à l'inverse. La spécificité du Pour les Quatre apparaît aussi à travers l'importance accrue qu'y prennent les actions visant la préservation de l'hellénisme. Sur ce point, l'action politique et la pédagogie des Quatre sont représentées de manière à recouper dans leurs principes l'éducation qu'Aristide entend mettre en œuvre à travers son discours. Dans les deux cas, le succès s'explique notamment par la capacité d'adaptation aux circonstances, qu'Aristide manifeste en modifiant son style en fonction des vertus qu'il exalte. Il se constitue ainsi en modèle des vertus qu'il loue et de leur application appropriée selon les circonstances. Les Quatre ont protégé la Grèce contre les barbares : Aristide tente de les imiter sur le plan culturel, à une époque où la paideia est à ses yeux menacée par des philosophes populaires.
Aelius Aristides' Platonic orations (Or. II-IV) – the In Defense of Oratory (Or. II), the To Capito (Or. IV), and the In Defense of the Four – have mostly been studied synchronically, as if they formed a single work written under the same circumstances. Moreover, the relations between these orations and Middle Platonism have not yet been thoroughly investigated. This thesis aims to better understand the progression of these orations by tying the polemic with the context of Middle Platonism. The two privileged lines of inquiry concern the relationship with the Greek cultural tradition: the first is the attitude advocated and observed towards Plato and the Ancients; the second is composed of the principles governing the exegesis of this philosopher's texts. It is also about better defining the specificity and relevance of the In Defense of the Four, the least studied oration of the corpus. The diachronic approach dictates the structure of the thesis: the orations are studied in their writing order. Regarding the first line of inquiry, that of the attitude towards the Ancients, the type of relationship that is advocated and put into practice remains essentially the same across the three orations: Aristides promotes rivalry and he carries it out quite openly with Plato. However, changes, that can be explained in the light of Middle Platonism, appear with each text. In Defense of Oratory exalts the audacity that is required to contradict an Ancient as opposed to the cowardice of those Platonists who dare not oppose a figure of authority. From the To Capito onwards, the emphasis is on the restraint and respect that should characterize the treatment of the Ancients. From this oration to the last one, In Defense of the Four, the writing increasingly embraces a rhetoric of restraint while increasing the intensity of the reprimands. The In Defense of the Four appears to be the culmination of the Aristidian project because it transforms the relation with tradition in a major and structuring theme, in addition to clarifying the issue raised by this question during the imperial era, namely the survival of Hellenism. The Platonic orations are consistent with regard to the second line of inquiry, the exegesis of Plato's dialogues, because they all point out the insufficiency of the Middle Platonic categories. However, only the In Defense of the Four tackles the Gorgias on the basis of these categories. It is also in this discourse that a constant specular effect between Plato and Aristides appears: the former would corrupt readers with straightforward and unrestrained critiques, whereas the latter tries to do the exact opposite. The specificity of the In Defense of the Four also manifests itself in the increasing importance taken by the theme of the actions aimed at preserving Hellenism. On this point, the political actions and the pedagogy of the Four are represented in such a way as to intersect in their principles the education that Aristides intends to implement through his speech. In both cases, success depends on the ability to adapt to circumstances, a skill which Aristides manifests by modifying his style according to the virtues he exalts. In this way, he himself becomes a model of the virtues he praises and their appropriate application according to the circumstances. The Four protected Greece against the barbarians: Aristides tries to imitate them culturally, at a time when paideia is, in his eyes, threatened by popular philosophers.

Il s'agit de la première édition critique du traité intitulé Introductio sive medicus et attribué à Galien. Le texte critique est accompagné de la première traduction française, ainsi que de notes à caractère philologique, historique et littéraire il est aussi précédé d'une introduction substantielle abordant les principaux problèmes posés par le texte (genre, doctrine, auteur et date, sources, interpolations byzantines,) et retrace l'histoire du texte a travers les rapports des manuscrits grecs, de la tradition médiévale de langue latine et des éditions
This is the first critical edition of the tract usually called Introductio sive medicus and ascribed to Galen. It has been translated in french for the first time and commented through philological, historical and literary notes. A long introduction exposes the main problems involved by the text such as the literary genre, the doctrine, its date and authorship, its sources and possible interpolations of byzantine times. It also con tains the full history of the text from greek manuscripts and latin tradition up to modern editons

La présente étude est axée sur le concept de temps, thématisé par Aristote qui nous a légué le concept le plus ancien du temps du point de vue de sa complétude, et par Heidegger qui intègre le concept d’Aristote dans l’élaboration d’un nouveau concept de temps, inséparable de la question de l’être comme tel, et désigné sous le nom de temporalité. D’une part, la restitution du concept aristotélicien du temps, effectuée sous le double prisme de la cosmologie et de la psychologie aristotéliciennes, mène à voir que pour Aristote : 1) le temps est l’aspect formel du mouvement, 2) le temps est l’expression mathématique de l’endurance du substrat du mouvement. D’autre part, l’opposition de Heidegger à la mathématisation du mouvement par le biais du temps signale l’originalité de sa démarche : le temps est antérieur au mouvement en tant que fondement de la constitution de l’existant, le porteur du mouvement. Néanmoins, la mise en relation du temps et de l’être comme tel s’avère problématique, dans la mesure où le questionnement sur l’être implique la mise hors circuit de la matière dont l’existant dépend. L’étude parallèle de ces deux concepts de temps conduit à découvrir chez Aristote une recherche que l’on peut caractériser comme physique phénoménologique : « physique » parce qu’elle tient compte de la matière ; « phénoménologique » parce qu’elle met en évidence la coappartenance des hommes et de l’univers ainsi que la complémentarité entre tous ses membres
The present study focuses on the concept of time, thematized by Aristotle who bequeathed to us the earliest concept of time with regard to its completeness, and by Heidegger who integrates Aristotle’s concept into the elaboration of a new concept of time, inseparable from the question of being as such, designated as temporality. One the one hand, the reconstruction of the Aristotelian concept of time is carried out under the double prism of Aristotelian cosmology and psychology, and leads to see that for Aristotle: 1) time is the formal aspect of movement, 2) time is the mathematical expression of the endurance of the substrate of movement. On the other hand, Heidegger’s opposition to the mathematization of movement by means of time signals the originality of his approach: time is prior to movement as the foundation of the constitution of the existing entity, the bearer of movement. However, the connection that Heidegger makes between time and being as such turns out to be problematic, insofar as the question of being implies the omission of the factor of matter on which the existing entity depends. The parallel study of these two concepts of time leads to discover in Aristotle a research that we may qualify as phenomenological physics: ‘physics’ because it takes matter into account; ‘phenomenological’ because it highlights the co-belonging of men and the universe as well as the complementarity between all its members

This dissertation is a study of appetite in Plato’s Timaeus, Republic and Phaedrus. In recent research is it often suggested that Plato considers appetite (i) to pertain to the essential needs of the body, (ii) to relate to a distinct set of objects, e.g. food or drink, and (iii) to cause behaviour aiming at sensory pleasure. Exploring how the notion of appetite, directly and indirectly, connects with Plato’s other purposes in these dialogues, this dissertation sets out to evaluate these ideas. By asking, and answering, three philosophically and interpretatively crucial questions, individually linked to the arguments of the dialogues, this thesis aims to show (i) that the relationship between appetite and the body is not a matter of survival, and that appetite is better understood in terms of excess; (ii) that appetite is multiform and cannot be defined in terms of a distinct set of objects; and (iii) that appetite, in Plato, can also pertain to non-sensory objects, such as articulated discourse. Chapter one asks what the universe can teach us about embodied life. It argues that Plato, in the Timaeus, works with an important link between the universe and the soul, and that the account of disorder, irrationality and multiformity identifying a pre-cosmic condition of the universe provides a key to understanding the excessive behaviour and condition of a soul dominated by appetite. Chapter two asks why the philosophers of the Republic’s Kallipolis return to the cave, and suggests that Plato’s notion of the noble lie provides a reasonable account of this. By exploring the Republic’s ideas of education, poetry and tradition, it argues that appetite – a multiform and appearance oriented source of motivation – is an essential part of this account. Chapter three asks why Socrates characterizes the speeches of the Phaedrus as deceptive games. It proposes that this question should be understood in the light of two distinctions: one between playful and serious discourse and one between simple and multiform. It argues that the speeches of the Phaedrus are multiform games, and suggests that appetite is the primary source of motivation of the soul addressed, personified by Phaedrus.

This thesis is a context-sensitive study of key epistemological commitments and concerns presented in Philo’s two series of exegetical writings. The major conclusion advanced in this thesis is that two theological epistemologies, distinct yet related, can be detected among these writings. The first epistemology is specific to the Allegorical Commentary. The second epistemology is specific to the ‘Exposition of the Law.’ The epistemology of the Allegorical Commentary reflects a threefold conviction: the sovereignty of God, the creaturely contingency of the human mind and its inescapable limitations. In conversation with key epistemological notions of his day, Philo develops this threefold conviction in exegetical discourses that are grounded in Pentateuchal texts portraying the God of Moses as both possessing epistemic authority and aiding the aspiring mind to gain purification and perfection in the knowledge of God. Guided by this threefold conviction, Philo enlists key metaphors of his day – initiation into divine mysteries and divine inspiration, among others –in order to capture something of the essence of Moses’ twofold way of ascending to the divine, an approach which requires at times the enhancement of human reason and at other times the eviction of human reason. The epistemology of the ‘Exposition’ reflects Philo’s understanding of the Pentateuch as a perfect whole partitioned into three distinct yet inseverable parts. Philo’s knowledge discourses in the ‘creation’ part of the ‘Exposition’ reflect two primary movements of thought. The first is heavily invested with a Platonic reading of Genesis 1.27 while the second invests Genesis 2.7 with a mixture of Platonic and Stoic notions of human transformation and well-being. Philo’s discourses in the ‘patriarchs’ segment reflect an interest in portraying the three great patriarchs as exemplars of the virtues of instruction (Abraham), nature (Isaac), and practice (Jacob) which featured prominently in Greek models of education. In the ‘Moses’ segment of the ‘Exposition,’ many of Philo’s discourses on knowledge are marked by an interest in presenting Moses as the ideal king, lawgiver, prophet and priest who surpasses Plato’s paradigm of the philosopher-king. In keeping with this view, Philo insists that the written laws of Moses represent the perfect counterpart to the unwritten law of nature. The life and laws of Moses serve as the paradigm for Philo to understand his own experiences of noetic ascent and exhort readers to cultivate similar aspirational notions and practices.

Selon Aristote, la cause finale est double, suivant ce qu’il indique en cinq endroits stratégiques du corpus : à propos de la relation causale entre la finalité et la matière, dans Physique II ; par rapport à la finalité de la reproduction animale, dans De Anima II ; et un peu plus loin, dans cette même ouvrage, le dualisme est affirmé pour éclairer la manière dont l’âme est fin pour le corps ; dans l’Éthique à Eudème, où il s’agit de préciser la façon dont le dieu est fin pour la sagesse pratique ; enfin, concernant la causalité téléologique du Premier Moteur, dans Métaphysique Λ. Ce dualisme téléologique, formulé dans les occurrences du De Anima II à travers l’expression technique τὸ οὗ et τὸ ᾧ, ayant été développée dans une étude qui ne nous est pas parvenue, est fréquemment comprise en fonction de la finalité de la production technique et traduite par « le but visé » et « le bénéficiaire ». Toutefois, cette tentative d’éclaircir cette expression laconique pose des problèmes assez importants, dont celui de sa pertinence pour l’approche des phénomènes naturels qu’elle est censée expliquer. Cette étude cherche à restituer ce dualisme de la fin au centre de la compréhension aristotélicienne de la téléologie. L’examen des occurrences, ainsi que l’étude des thèmes majeurs de la finalité dans la philosophie de la nature d’Aristote, nous conduisent à mettre en avant deux notions qui permettent expliciter ce à quoi fait référence le dualisme téléologique : la notion d’usage, χρῆσις, et celle de préservation, σωτηρία
According to Aristotle, the final cause is twofold, as it indicates in five strategic places of the corpus: concerning the causal relation between finality and matter, in Physics II; with respect to the purpose of animal reproduction, in De Anima II; and a little further on, in this same work, this dualism is affirmed to enlighten the way in which the soul is end for the body; in Eudemian Ethics, where is it to specify the way in which the god is an end for practical wisdom; finally, concerning the teleological causality of the Prime Mover, in Metaphysics Λ. This teleological dualism, formulated in the occurrences of De Anima II through the technical expression τὸ οὗ and τὸ ᾧ, having been developed in a study that has not survived to our times, is frequently understood in terms of purpose in technical production and translated by "purpose" and "beneficiary". However, this attempt to clarify this laconic expression raises quite significant problems, including that of its relevance for the approach of the natural phenomena that it is supposed to explain. This study attempts to restore this dualism of the end at the centre of Aristotelian understanding of teleology. The examination of occurrences, as well as the study of the major themes of finality in Aristotle's philosophy of nature, lead us to put forward two notions that make explicit what the teleological dualism refers to: the notion of usage, χρῆσις, and that of preservation, σωτηρία

L’ambition de cette thèse est de confronter les interprétations heideggérienne et patočkienne des concepts fondamentaux de la Physique d’Aristote. Un point d’accord relie les deux philosophes : Aristote conçoit le mouvement comme une détermination ontologique fondamentale. Le mouvement (κίνησις/μεταβολή) se conçoit fondamentalement en effet comme un procès d’éclosion, d’advenue au paraître des étants dans la présence manifeste. Cependant, Heidegger et Patočka ne comprennent pas de la même manière le sens de ce mouvement ontologique au cœur de la nature (φύσις) : c’est à examiner ces différences que cette thèse est consacrée, de sorte à faire ressortir, à la faveur de l’interprétation d’Aristote, deux conceptions distinctes et à bien des égards opposées chez ces deux auteurs du sens et du statut de l’ontologie phénoménologique elle-même. Cette thèse conclut à l’idéalisme philosophique de Heidegger, ainsi qu’à la tendance contraire chez Patočka à un réalisme cosmologique qui conteste, jusqu’à un certain point, l’identité de l’être et du sens. Dans le cadre de cette thèse, une attention toute particulière est accordée au concept qui concentre en lui toute la charge de la tension : à savoir le concept de matière (ὕλη)
This thesis confronts the Heideggerian and Patočkian interpretations of the fundamental concepts of Aristotelian Physics. Both interpretations share a point in common: according to Heidegger and Patočka, Aristotle conceives movement as a fundamental ontological determination of Being. Indeed, movement (κίνησις/μεταβολή) is conceived by Aristotle as a process of unconcealment, of coming into presence of entities in the openness of manifest being. Nevertheless, Heidegger and Patočka disagree on the way that one should understand the meaning of this ontological movement at the core of nature (φύσις). This thesis is entirely dedicated to examining these differences. Our aim is to show, through Heidegger’s and Patočka’s interpretations of Aristotle, that there are two distinct and by all means opposed conceptions of the meaning and status of phenomenological ontology itself. This thesis concludes both to Heidegger’s philosophical idealism, and to Patočka’s contrary attempt to build a cosmological realism that challenges to a certain extent the identity between Being and meaning. In the working out of this thesis, a very particular focus is drawn on the concept that concentrates the entire charge of the tension, i.e. the concept of matter (ὕλη)

Cette étude réexamine la théorie aristotélicienne du plaisir en analysant les textes qui s’approchent au plus près d’une définition du concept, et en mesurant les présupposés et les enjeux de leur contenu doctrinal dans l’ensemble de la philosophie d’Aristote. Elle est organisée autour d’un commentaire suivi de Ethique à Nicomaque X 3-4, où le statut du plaisir se trouve précisément déterminé : au sein d’un unique acte cognitif pensé comme une activité continuellement parfaite, le plaisir est à la fois la satisfaction avérée de notre bon exercice, et l’incitation à le continuer tel quel. Cette étude exige une élucidation de l’opposition entre « activité » (energeia) et mouvement, mais aussi un examen préalable de certains présupposés : nous reconsidérons, notamment à partir des traités de psychologie, les caractéristiques formelles de la sensation, paradigme de l’activité plaisante, et montrons que les plaisirs n’obéissant pas au même paradigme, et d’abord les satisfactions des appétits corporels, ne sont pas pour Aristote des plaisirs effectifs. Le dernier moment de notre étude est consacré à évaluer la théorie par rapport à sa destination, le savoir dont doit disposer l’éducateur pour produire les vertus et le bonheur : à partir des éléments fournis par Aristote, il s’avère difficile, bien que nécessaire, de distinguer le plaisir du bien auquel on doit tendre ; il est également malaisé de penser et d’évaluer les plaisirs que l’éducation doit réguler, mais aussi ceux qu’elle doit atteindre (celui de la meilleure pratique et celui de la meilleure contemplation)
I scrutinize Aristotle’s theory of pleasure by analysing the texts that define the concept as closely as can be, and by assessing the presuppositions and the stakes of this definition within Aristotle’s philosophy as a whole. My study is centred upon a commentary of Nicomachean Ethics X, 3-4 where the status of pleasure is enlightened with precision: located within a unique act of cognition (which is essentially a perfect and perpetual activity), pleasure is both an aspect that reveals our good functioning, and an incentive for us to keep it working in the exact same way. I explore the elements presupposed by this account, elucidating the opposition between “activity” (energeia) and process, and before, giving a new light to the formal features of the paradigm of a pleasant activity, i. e. perception, as it is conceived in the psychological treatises. I also explain how pleasures that do not follow this paradigm, i. e. bodily pleasures, are not seen by Aristotle as some effective pleasures at all. The last phase in this work is devoted to an assessment of the discourse on pleasure according to its aim: delivering to a teacher the knowledge he needs in order to produce virtues and happiness. I underline that, from the elements given by Aristotle, it is difficult, but necessary, to make a distinction between the pleasure one can feel at goodness and this very same goodness towards which one must strive. It is quite as difficult to conceive and evaluate all the forms of pleasure education has to regulate, as well as those that it must lead one to feel (pleasure deriving from the best practice, or from the best contemplation)

碩士
國立臺灣師範大學
音樂研究所
88
The purposes of the essay are to find out the thoughts to music of philosophers in ancient Greece and Rome, to understand the importance of music at that time, and to discuss their music education ideas. The essay contents periods of the ancient Greece, the pre-classical period of ancient Greece, the classical period of ancient Greece, the Hellenistic period and ancient Rome. By analyzing philosophers’ perspectives to music and music education, the importance of music was regarded as positive. The essay combines historical method and statement method including literature review and analysis. The results of the study are as below: 1. Philosophers in ancient Greece, like Homer and Hesiod, talked about the origin of music, and they characterized the minstrels as the favored mortals of the gods. Music was thought as sacred, and that’s why it was always linked to the gods and divine powers. 2. Philosophers in the pre-classical period of ancient Greece like Pythagoras, Damon, and Socrates started to focus on the moral force of music. They maintain that music had ethical value which should be utilized in the attainment of a sound morality. 3. In the classical period of ancient Greece, Plato held to the view that music should have one more educational means in the establishment of virtue and morality. Aristotle also took the view of Plato on the ethical character of music. They both denounced musical innovation. 4. In the Hellenistic period and ancient Rome period, the Epicurean school of philosophy maintained that music was irrational and cannot affect the soul or the emotions. But the Stoic school of philosophy still insisted that music had moral and ethical value. Sextus Empiricus even considered that music was not existent. The Romans contributed little to the development of music. They adopted Greek theory and practices and modified them to fit their own usage. But the subtleties of the Greek music system were ignored in ancient Rome. According to the results of the essay, the researcher proposes suggestions to music teachers, music aesthetic education and further study, which can be the referencial materials for music education.

碩士
國立雲林科技大學
應用外語系
104
Abstract This research was aimed to study Chinese leadership prescribed by ancient Chinese sages.Leaders are considered the creators of cultures. Understanding leadership within a specific context helps one interpret a culture more precisely. Currently, the western perspective dominants modern leadership study. However, western leadership theories and perspectives may not apply to other territories, for example, to greater Sino areas, which have been classified as collectivism while Western or North American, individualism. The differences between the West and East may go even further than collectivism and individualism to other complex interactions of values, attitudes, and behavioral assumptions. As China’s economic power grows steadily, its presence has become a major piece of the global canvas. Therefore, the need to understand the philosophy of Chinese leadership should wait no longer. Of course, there are few lines of Chinese leadership study. Nevertheless, these models are positive research, not normative. In other words, they describe what the current Chinese leadership styles are, not what the best leadership, deemed by classical Chinese philosophers, should be. Major Chinese schools, Confucianism, Taoism and Legalism must have hold particular opinions toward what a good leader was.

Matěj Novotný - Impiety in Classical Athens Abstract The thesis discusses the definition and prosecution of impiety in democratic Athens during the Classical period, i.e. in 5th-4th centuries BCE. The question of "impiety" in the narrower sense, i.e. of what was denoted by the Greek word ἀσέβεια (literally, "the absence/negation of respect"), is set into larger context of other crimes of religious character, covered by special laws: "sacrilege" (ἱεροσυλία), digging out sacred olive-trees, offences against festivals and other delicts which were not subsumed under any more general term in the laws, pragmatically formulated as they were. The dissertation builds on the work of the researchers who show considerable scepticism towards the reliability of later sources, for example Plutarch or Diogenes Laertius - this is connected with doubts concerning processes against philosophers before Socrates. At the same time, the thesis follows the scholars who doubt the authenticity of the documents inserted in the speeches of the Attic Orators. For these reasons, a considerable part of the thesis is devoted to the rebuttal of late reports and inserted documents. A particular attention is given to the Decree of Diopeithes, which is mentioned in Plutarch's Life of Pericles and is usually interpreted as criminalising...

L’objectif poursuivi dans ce mémoire de maîtrise est de proposer une réflexion sur la problématique trop souvent ignorée de la « nature » de la philosophie. Défendant une position historiciste et non essentialiste, la philosophie ne pouvant être comprise, définie et expliquée qu’à partir de ses formes historiques, j’ai décidé d’étudier la présence de la philosophie dans la vie et dans l’oeuvre d’Albert Camus, surtout reconnu pour être un homme de lettres. La pensée de Camus se positionnant contre la philosophie abstraite et théorique de ses contemporains, il sera question de l’examiner à la lumière des travaux de Pierre Hadot sur la philosophie antique. La comparaison avec les Anciens sera précieuse sur plus d’un plan. Elle prouvera que Camus réactualise l’idéal de la philosophie comme mode de vie, dont les thèses directrices seront explicitées dans les prolégomènes. J’espère ainsi faire voir la possibilité d’une conception « moderne » de la philosophie ancrée dans la pratique. Le présent travail se divisera en trois parties : la première visera à clarifier le sens des concepts et des différentes parties du Mythe de Sisyphe; la deuxième tâchera de rapprocher sa philosophie de l’absurde des thèses directrices de la philosophie comme mode de vie, offrant une interprétation novatrice de son Sisyphe; la troisième exposera succinctement sa philosophie de la révolte à partir d’une analyse de L’Homme révolté, de façon à démontrer que sa morale s’inscrit aussi dans le sillage de cet idéal philosophique.
The purpose of this master’s thesis is to propose a reflection on the all-too-often ignored issue of philosophy’s “nature”. Defending a historicist and non-essentialist position since philosophy cannot be understood, defined and explained without studying its historical forms, I decided to examine the presence of philosophy in the life and in the work of Albert Camus, who is essentially known as a man of letters. The thinking of Camus, which is positioned against the abstract and theoretical philosophy of his contemporaries, will be studied in light of the works of Pierre Hadot on ancient philosophy. The comparison with the classical Greeks will be precious in many ways. It will prove that Camus extends the ancient ideal of philosophy as a way of life, which guiding theses will be presented in the prolegomena. I therefore wish to bring forward the possibility of a “modern” conception of philosophy that is anchored in practicality. This research will be divided into three parts : the first will aim to clarify the meaning of the concepts and various parts of the Myth of Sisyphus; the second will seek to liken his philosophy of the absurd to the guiding theses of philosophy as a way of life, offering an innovative interpretation of his Sisyphus; the third will briefly present its philosophy of revolt from an analysis of The Rebel in order to demonstrate that its moral can also be likened to philosophy as a way of life.

Dissertation .. The approaches towards death and burial in different historical epochs of mankind dealing with a view of death in intellectual conceptions during the history. People have been engaged in the question of life and deaths for ages. It is one of the oldest, the hardests and the most fundamental questions which are asked. We can think of the death in two levels: a general and a personal. The comprehension of deaths was developing in history. Thesis traces, what affected and how it is possible, that the today`s subject of personal death states taboo, even if masmedia floods us with death of others. For understanding, the thesis goes throught history. From the methodological aspects it follows the time line, divides the history into ancient world, the Middle Ages and modern period, as well as on horizontal line following individually nations and their intellectual directions.