Relevant bibliographies by topics / Epikur

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Epikur'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 January 2023

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Journal articles on the topic "Epikur"

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Fussl, Maximilian. "Epikur." History of European Ideas 18, no. 4 (July 1994): 589–90. http://dx.doi.org/10.1016/0191-6599(94)90094-9.

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Weiner, Sebastian. "Epikur über Lust und Unlust." Figurationen 15, no. 2 (July 1, 2014): 30–50. http://dx.doi.org/10.7788/figurationen.2014.15.2.30.

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Deng, Xi-Ling, Adrien Favre, Emily Moriarty Lemmon, Alan R. Lemmon, and Steffen U. Pauls. "Gene Flow and Diversification in Himalopsyche martynovi Species Complex (Trichoptera: Rhyacophilidae) in the Hengduan Mountains." Biology 10, no. 8 (August 23, 2021): 816. http://dx.doi.org/10.3390/biology10080816.

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The Hengduan Mountains are one of the most species-rich mountainous areas in the world. The origin and evolution of such a remarkable biodiversity are likely to be associated with geological or climatic dynamics, as well as taxon-specific biotic processes (e.g., hybridization, polyploidization, etc.). Here, we investigate the mechanisms fostering the diversification of the endemic Himalopsyche martynovi complex, a poorly known group of aquatic insects. We used multiple allelic datasets generated from 691 AHE loci to reconstruct species and RaxML phylogenetic trees. We selected the most reliable phylogenetic tree to perform network and gene flow analyses. The phylogenetic reconstructions and network analysis identified three clades, including H. epikur, H. martynovi sensu stricto and H. cf. martynovi. Himalopsyche martynovi sensu stricto and H. cf. martynovi present an intermediate morphology between H. epikur and H. viteceki, the closest known relative to the H. martynovi-complex. The gene flow analysis revealed extensive gene flow among these lineages. Our results suggest that H. viteceki and H. epikur are likely to have contributed to the evolution of H. martynovi sensu stricto and H. cf. martynovi via gene flow, and thus, our study provides insights in the diversification process of a lesser-known ecological group, and hints at the potential role of gene flow in the emergence of biological novelty in the Hengduan Mountains.
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Wintersteiger, Mario C. "Epikur, Ausgewählte Schriften. Herausgegeben von Christof Rapp (= Kröners Taschenausgabe 218)." Philosophisches Jahrbuch 119, no. 2 (2012): 427–28. http://dx.doi.org/10.5771/0031-8183-2012-2-427.

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Schmidt, Josef, and Gottfried Maron. "Martin Luther und Epikur. Ein Beitrag zum Verstandnis des alten Luther." Sixteenth Century Journal 21, no. 2 (1990): 286. http://dx.doi.org/10.2307/2541074.

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Konstan, David. "Epikur. Brief an Menoikeus: Edition, Übersetzung, Einleitung und Kommentar by Jan Erik Heßler." Classical World 108, no. 4 (2015): 574–76. http://dx.doi.org/10.1353/clw.2015.0057.

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Birnbacher, Dieter. "Weisheit vs. Lebensweisheit – mit einem Seitenblick auf Schopenhauer." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 32 (December 30, 2018): 101–13. http://dx.doi.org/10.18778/0208-6107.32.08.

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Weisheit wird gesucht, weil in einer zunehmend komplexer und intransparenter werdenden Welt Vertrauenswürdigkeit gesucht wird. Vertrauenswürdigkeit ist ihrerseits abhängig von der der jeweiligen Person oder Institution zugeschriebenen Unabhängigkeit. Der Beitrag argumentiert, dass sich der Begriff der Weisheit einer expliziten Definition entzieht und als Clusterbegriff mit teils kognitiven, teils psychologischen, teils moralischen Elementen gefasst werden sollte. Durch die letzteren Elemente unterscheidet sich Weisheit wesentlich von Lebensweisheit, wie sie Epikur und in seiner Nachfolge Schopenhauer verstehen. Sie sind für den „weisen Richter” charakteristischer als für den „weisen Ratgeber”. Die Frage, wie weit Schopenhauer, einer der meistgelesenen modernen Weisheitslehrer, selbst als weise gelten kann, wird am Ende skeptisch beantwortet: Schopenhauer erfüllte viele, aber nicht alle Bedingungen, die an Weisheit zu stellen sind.
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Terras, Rita, and Ulla Hahn. "Epikurs Garten." World Literature Today 70, no. 3 (1996): 686. http://dx.doi.org/10.2307/40042189.

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Sztobryn, Sławomir. "Czytając Epikura." Prace Kulturoznawcze 25, no. 4 (April 19, 2022): 159–63. http://dx.doi.org/10.19195/0860-6668.25.4.12.

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Basa, Enikő M. "Gere, Zsolt. 2013. Vörösmarty Mihály Epikus Korszakának Irodalom és Recepciótörténeti Kontextusai (The Writing and Reception Contexts of Mihály Vörösmarty 's Epic Writing) Ph.D Dissertation. Szeged: Szeged University. 275 pp. Illus. (http://doktori.bibl.u-szeged.hu/1781/1/Gere%20Zsolt%20- %20PhD-dolgozat.pdf) [Szebb idők - Vörösmarty epikus korszakának rétegei; Budapest: Argumentum Kiadó, 2013]." Hungarian Cultural Studies 7 (January 9, 2015): 384–87. http://dx.doi.org/10.5195/ahea.2014.149.

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Gere, Zsolt. 2013. Vörösmarty Mihály Epikus Korszakának Irodalom és Recepciótörténeti Kontextusai (The Writing and Reception Contexts of Mihály Vörösmarty 's Epic Writing) Ph.D Dissertation. Szeged: Szeged University. 275 pp. Illus. (http://doktori.bibl.u-szeged.hu/1781/1/Gere%20Zsolt%20-%20PhD-dolgozat.pdf) [Szebb idők - Vörösmarty epikus korszakának rétegei; Budapest: Argumentum Kiadó, 2013]. Reviewed by Enikő Molnár Basa
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Dissertations / Theses on the topic "Epikur"

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Held, Katharina. "Hēdonē und Ataraxia bei Epikur." Paderborn Mentis, 2005. http://deposit.d-nb.de/cgi-bin/dokserv?id=2923251&prov=M&dok_var=1&dok_ext=htm.

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Türk, Lilian [Verfasser]. "Epikur und die Religion : Über die religiöse Renaissance im jüdischen Anarchismus / Lilian Türk." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2018. http://d-nb.info/1173655182/34.

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Moreno, Castillo Antonio. "L’intel•lectualisme moral a Epicur de Samos." Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/83668.

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Aquesta tesi consisteix a demostrar que l’ètica epicúria no es distancia de l’ètica platònica, com s’ha dit tant sovint, sinó que és en el fons la mateixa. O dit d’una altra manera, que l’hedonisme epicuri és una interpretació psicològica de l’ètica platònica. Les diferències entre tots dos filòsofs rauen més aviat en l’estatus ontològic de l’ètica, però no en l’ètica en ella mateixa. I s’ha de dir que aquesta idea està suggerida en molts comentaristes, fins i tot en els que insisteixen en les diferències amb Plató. Podem dir que aquesta tesi consisteix a portar fins a les últimes conseqüències les idees d’aquests tractadistes. Un resum d’aquesta tesi ja la podríem trobar a la intervenció de Torquat en el De Finibus bonorum et malorum de Ciceró. La tesi es desenvolupa al voltant de dos conceptes, l’intel•lectualisme moral i el plaer. L’intel•lectualisme moral, desenvolupat preferentment per Plató, consisteix a identificar la virtut amb el coneixement, o dit d’una altra manera, que el coneixement de la virtut és condició necessària i suficient per practicar la virtut. Aquesta teoria moral té tres implicacions indissolublement unides. La primera, que la virtut és ensenyable, ja que és objecte de coneixement; la segona, que la virtut és única, ja que ningú no podria conèixer totes les virtuts; i la tercera, que la virtut només té avantatges per al subjecte moral, de manera que ningú no fa el mal conscientment, ja que ningú no actua en contra dels seus propis interessos. Aquesta teoria és escandalosa, i provoca escàndol en els oponents de Sòcrates en els diàlegs platònics i en alguns comentaristes actuals. Fins i tot n’hi ha que la cualfiquen de paradoxal, i parteixen de la base que Plató no se la creu. Nosaltres no hi estem d’acord en absolut i més aviat creiem que es dona en tots els discursos ètics grecs, des d’Hesíode fins als estoics. Evidentment, creiem que Epicur no n’és cap excepció, perquè hi trobem les tres implicacions d’aquesta teoria. Però també hi trobem un escull important, ja que en les seves màximes capitals diu que el savi podria cometre injustícia si tingués la seguretat de no ser descobert ni sancionat, però com que això és impossible mai no la podrà cometre. Plutarc, per la seva part, comenta que, quan Epicur es pregunta a ell mateix si el savi cometria injustícia en la hipotètica seguretat de no ser descobert, no sap que contestar. Plutarc creu que en realitat la resposta del savi epicuri és afirmativa, i no ho expressa clarament perquè se n’avergonyeix. Nosaltres, d’acord amb la nostra tesi, creiem que és negativa, i no ho diu perquè entraria en contradicció amb aquestes màximes, de la mateixa manera que una resposta positiva entraria en contradicció amb la resta dels seus escrits morals. Pel que fa al plaer, partim de la base àmpliament acceptada, que Epicur contempla dos tipus de plaer tant en el cos com en l’ànima, que són el cinètic i el catastemàtic, aquest últim considerat com l’absència de dolor. Analitzant l’obra ètica d’Epicur constatem que el plaer catastemàtic és preponderant, i la major part de les vegades que Epicur fa servir la paraula plaer ho fa amb aquest significat. En Plató, en canvi, el plaer catastemàtic no existeix, i només existeix el cinètic, que és el que coincideix amb el significat vulgar de la paraula plaer. I reforcem la similitud entre tots dos pensadors considerant el plaer catastemàtic de l’ànima com una conseqüència psicològica del Bé platònic. Si aquest plaer catastemàtic o ataràxia és el màxim plaer, i és conseqüència d’haver practicat el bé, i el plaer és indefugible, també ho és practicar el bé, que és el punt essencial de l’ètica platònica. La diferència és que per Plató la virtut és una finalitat i per a Epicur un mitjà, però aquesta diferència no és de caire ètic, sinó ontològic.
THE MORAL INTELECTUALISM IN EPICURUS OF SAMOS The object of this work is to show that the ethics of Epicurus and the ethics of Plato are at bottom the same. We could say in other words that the Epicurus’ hedonism is a psychological interpretation of the platonic ethics. The difference between both moral systems is more ontological than ethic. This idea has been suggested by many authors, even by those who consider Epicurus as non-platonic. Plato identifies virtue with the knowledge of the virtue and this involves three implications. The first is that virtue can be taught, because it is object of knowledge; the second, that all virtues are reduced to one, which can be identified with justice, because, nobody could know all the virtues; and the third is that the virtue is always good for the moral subject, in such a way that virtue is unavoidable for those who know it, because no one acts against his own interest. This theory is surprising, and the opponents to Socrates were surprised. There are modern authors who are also surprised, and name this theory the Socratic paradox. We think that there is no paradox and we find it more o less explicitly in all the Greek ethics, from Democritus until the stoics. Epicurus is not an exception, and we find in his moral system the three implications exposed before. The only difficulty is that he says that the wise man will commit no injustice because he can’t be sure of not to be punished. But when he asks himself what would do if he could be sure of that, he gives no response, but his answer is not affirmative. Epicurus is hedonist because he says that human beings can’t avoid looking for pleasure, and it is commonly accepted that Epicurus speaks about two kinds of pleasures, the kinetic and the katastematic. The first is what the word pleasure means in the ordinary level of language, and the second is the absence of pain. We can find both of them in the body and in the soul. Plato says that the absence of pain is not pleasure, but for him pleasure is only the cinetic pleasure of Epicurus. The katastematic pleasure of the soul, which has nothing to do with the platonic pleasure, can be considered as a psychological consequence of practicing virtue, in such a way that virtue is also unavoidable in his ethic system.
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Merry, David. "Ancient Greek and Roman Methods of Inquiry into the (Human) Good." Doctoral thesis, Humboldt-Universität zu Berlin, 2020. http://dx.doi.org/10.18452/21535.

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In dieser Dissertation schlage ich eine neue Erklärung dafür vor, warum es in der antiken Philosophie eine tiefe Meinungsverschiedenheit in Bezug auf das menschliche Gute gab. Die Erklärung lautet, dass verschiedene Autoren verschiedene Auffassungen über die Kontexte und die Ziele von Argumenten über das menschliche Gute vertraten. Daraus ergab sich, dass sie nicht dieselben Argumente als gültig anerkannten und daher verschiedene Theorien über das Gute als plausibel erachteten. Die Texte, mit denen sich in erster Reihe beschäftigt wird, sind: Platons Gorgias und Philebos; Aristoteles’ Topik und Nikomachische Ethik, Senecas Epistulae Morales 82, 83, 87 und 120; Epikurs Brief an Menoikeus, Lukrez’ De Rerum Natura, Sextus’ Grundzüge der pyrrhonischen Skepsis.
In this dissertation, I suggest a new explanation for disagreement about the human good (I.e what makes a human life good) in ancient philosophy: namely, that differing understandings of argumentation contexts and goals shaped selection of argument schemes, which in turn influenced which theories of the good seemed plausible. The texts I primarily deal with are connections between Plato’s Gorgias and the Philebus, Aristotle’s Topics and the Nicomachean Ethics, Seneca’s EM 82, 83, 87 and 120, Epicurus’ Letter to Menoeceus and Lucretius’ De Rerum Natura, and Sextus’ Outlines of Skepticism.
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Marcio, Cid Ignacio. "La filosofía epicúrea como psicoterapia integral." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/400823.

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Esta tesis doctoral versa sobre el sentido psicoterapéutico, de gran actualidad, que impregna todo el programa filosófico epicúreo. Estudia y recupera una función aplicada (curativa o sanadora) que ha sido omitida o sólo parcialmente abordada. Analiza, primeramente, los principios constitutivos y regulatorios que penetran la totalidad existente, la φύσις. Asumidos el antinihilismo axiomático, el pluralismo, el materialismo atómico, el movimiento y el clinamen como fundamento de libertad en un universo mecánico, presenta el proceso generativo de los compuestos, que atañen a toda entidad pluriatómica, se interesa por el ser humano, agregado singular, así como por el estatuto ontológico de su cuerpo psicofísico, carne y mente. La ψυχή recibe una atención especial por cuanto, primero, en ella se manifiesta la racionalidad humana y segundo posee formantes que la acomunan con las divinidades epicúreas. Estos dioses devienen objeto de estudio porque, insertos en la continuidad natural, ofrecen una regula uitae ejemplar para la felicidad plena, placentera y libre. Al propio tiempo permiten atisbar la curación o sanación que necesita el hombre. El estudio muestra, en efecto, que ésta no se halla en la eternización de un alma extracorpórea, sino en la supresión del dolor y del miedo. La ética, que aquí es considerada más bien práctica calmante, recibe una lectura eminentemente médica, para cuya recta comprensión se abordan, preliminarmente, los lazos históricos entre filosofía y medicina racional helena. Presentado el vínculo antedicho, el análisis pormenorizado del λόγος y sus derivados en Epicuro contribuye, como requisito, a evidenciar la importancia de la razón, que todo relaciona, la correlación y la analogía tanto en la naturaleza como en el ser humano; permite, además, calibrar la importancia de la palabra plena y significativa en la filosofía del Jardín. Por último, la psicoterapia ocupa el último tramo de la investigación: se expone el doloroso diagnóstico epicúreo pero también se aborda el despliegue medicinal que Epicuro y sus seguidores disponen felizmente. Entre las herramientas psicoterapéuticas, pueden mencionarse la integración racional y vital en la φύσις, la meditación, la confesión, el examen de conciencia, la detención de pensamientos obsesivos e invasivos, la risoterapia, la autogestión emocional de corte cognitivo, así como la socialización amorosa en forma de comunidad, compañía y amistad. Todas estas intervenciones persiguen, como objetivo nuclear, el restablecimiento de quienes sufren el carne o en la mente, doloridos y angustiados. Esa recuperación del bienestar pasa por la ἀναλγησία, que comprende una tanatología frente al malentendido humano de la finitud; incluye igualmente un arte del deseo natural y necesario, o sea, un manejo estratégico- instrumental y prudencial de las capacidades sensoperceptivas y reflexivas humanas, de forma que las aspiraciones no generen frustración o vanas esperanzas. El empeño estudioso finaliza con el estudio del último ingrediente de la terapia epicúrea: el amor al placer, la φιληδονία, acompañada de una discusión que procura esclarecer, contra los tópicos y las lecturas in malam partem, su enraizamiento en el todo natural, su fondo virtuoso, además de la importancia final de la activa paz de espíritu, el gozo catastemático.
This doctoral dissertation deals with the psychotherapeutic factor that permeates the whole Epicurean philosophical program. It is the aim of this study to research and to rehabilitate its healing function. Since the Garden’s philosophy is a very systematic one, the question about the natural reality, φύσις, had to be addressed firstly. Anti-nihilism, materialism, eternal atoms, infinite void, perpetual movement, clinamen and the plurality worlds are key notions of the axiomatic and scientific Epicurus’ physics. Once we had gained clarity about those core concepts, the central role of human beings in the system was to be discussed. As natural, yet exceptional, atomic compounds, men and women do have flesh and soul and are, therefore, completely mortal. Nevertheless, they possess numerous qualities, originating in their ψυχή, which render them unique : freedom, rationality and even a material community with the gods. According to Epicurus, there is a fourth element constituting the souls of both people and deities, so that a physical continuity and material formation are preserved through the entire nature. Gods are studied from a naturalistic physiologic perspective and at the very same time they act exemplary and, freed from any providential, governing tasks, they provide a regula uitae in order to achieve a pleasant, authentic happiness. In fact, this research tries to demonstrate that complete curation is not to be linked to an eternal extra-corporeal soul, but arises from the removal of pain and fear, aponia and ataraxia. These two are the paramount pleasures, far distant from a gross hedonism. Ethics are, then, presented as a soothing practice, having a nuclear medical purpose. Taking this into account, it was necessary to explore the historical connections between philosophy and rational Hellenic medicine before Epicurus. After that, multiple therapeutic forms conceived or applied by the Samian philosopher were analyzed. The λόγος proved to be the unifying element among them and involved not only human reason but also analogy. Epicurus’ diagnose is very sad: we are in pain. To reverse that, he presented exercises such as meditation, confession, self-examination, laugh therapy, emotional intelligence, intrusive thoughts control, companionship, solidarity and friendship. There are still two additional therapies completing the above mentioned: an Epicurean thanatology, because we miss the point when considering (im)mortality and forget about sensation as the ground of any life; and an ars desidrandi, because we should accept only natural and necessary desires, instead of chasing whimsy dreams with vain hopes. All this will help us regain our primal bodily and mental health and happiness, our essential, frugal and glad wellbeing. By means of prudence and reflection, governing our body and cultivating our mind we will liberate ourselves and taste a durable, profound, stable joy, comparable to that of the gods.
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Salem, Jean. "L'Ethique épicurienne d'après Epicure et Lucrèce." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37618408c.

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Waters, David William. "The tectonic evolution of Epirus, northwest Greece." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/251679.

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Bezerra, Jos? Eudo. "A physiologia de Epicuro : aspectos gnosiol?gicos." Universidade Federal do Rio Grande do Norte, 2008. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16460.

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Sapaterro, Fernando Rocha. "Albert Camus: a felicidade e a relação homem-natureza em diálogo com Epicuro." Pontifícia Universidade Católica de São Paulo, 2005. https://tede2.pucsp.br/handle/handle/11805.

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The present study aims at discussing the concept of happiness and man-nature relationship in Albert Camus youth essays named Noces and Le mythe de Sisyphe. We understand that, in order to approach these concepts, our author had dialogued with Epicure, i.e., had used Epicure s writings as the foundation of his essays. We will then try to explain Epicure s philosophy concerning his building a concept of happiness based on physics. After going through Epicure, we will approach the concepts of happiness and man-nature relationship in both essays, in order to clarify Camus dialogue with Epicure. We will try to explain the above stated objectives through the paths of lyricism and absurd. According to the first path, man meets happiness and experiences unity through sensitive experience; according to the second, man finds out the relationships with the world, the other men, his own existence, and through these can identify with nature. The phase of lyricism grants man the perception of the links which ties him to nature; the phase of absurd provides him with the awareness about the distance that supports the links
Este trabalho visa discutir o conceito felicidade e a relação homem-natureza nos ensaios de juventude de Albert Camus: Noces e Le mythe de Sisyphe. Supomos que nosso autor tenha dialogado com Epicuro para tocar nesses conceitos, por isso procuraremos explicitar a filosofia de Epicuro no que concerne à formulação do conceito felicidade, com bases na física. Depois de passar por Epicuro, abordaremos os conceitos Felicidade e Relação homem-natureza nos dois ensaios para esclarecer o diálogo de Camus com Epicuro. De dois modos tentaremos explicitar nosso objetivo em Camus: pelo lirismo e pelo absurdo. No primeiro o homem encontra-se com a felicidade e faz a experiência da unidade na experiência sensível, no segundo o homem descobre as relações com o mundo, com os outros homens e com sua existência e pode por meio delas identificar-se com a natureza. A fase lírica concede ao homem a percepção dos laços que o une à natureza, a fase do absurdo a consciência de que há um distanciamento que sustenta os laços
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Willis, Katherine Jane. "Late Quarternary vegetational history of Epirus, northwest Greece." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335183.

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Books on the topic "Epikur"

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Hossenfelder, Malte. Epikur. München: Beck, 1991.

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Geyer, Carl-Friedrich. Epikur zur Einführung. Hamburg: Junius, 2000.

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Bartling, Heinz-Michael. Epikur: Theorie der Lebenskunst. Cuxhaven: Junghans-Verlag, 1994.

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Ein Fall für Epikur: Erzählungen. Frankfurt am Main: Insel, 2008.

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Hēdonē und Ataraxia bei Epikur. Paderborn: Mentis, 2007.

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Brög, Hans. Keramik: Urnen des Epikur 1986-2003. Köln: König, 2010.

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Euringer, Martin. Epikur: Antike Lebensfreude in der Gegenwart. Stuttgart: Kohlhammer, 2003.

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Epicurus and Epicurus, eds. Epikur, Brief an Menoikeus: Edition, Übersetzung, Einleitung und Kommentar. Basel: Schwabe Verlag, 2014.

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Maron, Gottfried. Martin Luther und Epikur: Ein Beitrag zum Verständnis des alten Luther. Hamburg: Joachim Jungius-Gesellschaft der Wissenschaften, 1988.

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Eckstein, Peter. Gemeinde, Brief und Heilsbotschaft: Ein phänomenologischer Vergleich zwischen Paulus und Epikur. Freiburg im Breisgau: Herder, 2004.

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Book chapters on the topic "Epikur"

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Hossenfelder, Malte. "Epikur." In Kindler Kompakt: Literatur der Antike, 109–11. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-04363-4_15.

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Hossenfelder, Malte. "Epikur." In 439094, 54–56. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-04506-5_7.

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Giesz, Ludwig. "Epikur." In Philosophische Spaziergänge, 3–19. Stuttgart: J.B. Metzler, 1990. http://dx.doi.org/10.1007/978-3-476-03302-4_1.

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Giesz, Ludwig. "Epikur." In Philosophische Spaziergänge, 3–19. Stuttgart: J.B. Metzler, 2001. http://dx.doi.org/10.1007/978-3-476-02826-6_1.

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Zacher, Klaus-Dieter. "Epikur." In Metzler Philosophen Lexikon, 253–56. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_90.

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Hossenfelder, Malte. "Epikur." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9547-1.

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Zacher, Klaus-Dieter, and Christiane Reitz. "Epikur." In Kleines Lexikon griechischer Autoren, 59–63. Stuttgart: J.B. Metzler, 2015. http://dx.doi.org/10.1007/978-3-476-05455-5_11.

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Hossenfelder, Malte. "Epikur." In Kindler Kompakt Philosophie der Antike, 133–37. Stuttgart: J.B. Metzler, 2016. http://dx.doi.org/10.1007/978-3-476-05538-5_10.

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Hossenfelder, Malte. "Epikur: Briefe." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9549-1.

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Hossenfelder, Malte. "Epikur: Kyriai doxai." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9548-1.

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Conference papers on the topic "Epikur"

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Ramesh Kashyap, Abhinav, Christian von der Weth, Zhiyong Cheng, and Mohan Kankanhalli. "EPICURE - Aspect-based Multimodal Review Summarization." In WebSci '18: 10th ACM Conference on Web Science. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3201064.3202917.

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Kadoic, N., and N. Begicevic Redep. "Methodology for online study program development - case study ePITUP." In 2015 38th International Convention on Information and Communication Technology, Electronics and Microelectronics (MIPRO). IEEE, 2015. http://dx.doi.org/10.1109/mipro.2015.7160411.

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Silva-Díaz, Maite, Víctor Quevedo Vila, Daniel Seoane Mato, Sagrario Bustabad, and Francisco J. Blanco. "THU0452 PREVALENCE OF AXIAL OSTEOARTHRITIS IN SPAIN: EPISER-2016." In Annual European Congress of Rheumatology, EULAR 2019, Madrid, 12–15 June 2019. BMJ Publishing Group Ltd and European League Against Rheumatism, 2019. http://dx.doi.org/10.1136/annrheumdis-2019-eular.5894.

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Regaieg, Chiraz, Amel Ben Hmed, Abdelkrim Rim, Fathi Karray, Amira Bouraoui, Nedia Hmida, Ridha Regaieg, Mohamed Abdelmoula, Afef Ben Thabet, and Abdellatif Gargouri. "P646 Congenital epilus of antenatal diagnosis: a case report." In Faculty of Paediatrics of the Royal College of Physicians of Ireland, 9th Europaediatrics Congress, 13–15 June, Dublin, Ireland 2019. BMJ Publishing Group Ltd and Royal College of Paediatrics and Child Health, 2019. http://dx.doi.org/10.1136/archdischild-2019-epa.977.

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Cao, Jiarun, Elke M. van Veen, Niels Peek, Andrew G. Renehan, and Sophia Ananiadou. "EPICURE: Ensemble Pretrained Models for Extracting Cancer Mutations from Literature." In 2021 IEEE 34th International Symposium on Computer-Based Medical Systems (CBMS). IEEE, 2021. http://dx.doi.org/10.1109/cbms52027.2021.00054.

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Zou, Qingping, Dominic Reeve, Ian Cluckie, Shunqi Pan, Miguel Angel Rico-Ramirez, Dawei Han, Xin Lv, Adrián Pedrozo-Acuña, and Yongping Chen. "ENSEMBLE PREDICTION OF INUNDATION RISK AND UNCERTAINTY ARISING FROM SCOUR (EPIRUS)." In Proceedings of the 31st International Conference. World Scientific Publishing Company, 2009. http://dx.doi.org/10.1142/9789814277426_0364.

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Doering, Dionisio, Maciej Kwiatkowski, Umanath R. Kamath, Camillo Tamma, Lorenzo Rota, Larry Ruckman, Ryan T. Herbst, et al. "Readout System for ePixHR X-ray Detectors: A Framework and Case Study." In 2020 IEEE Nuclear Science Symposium and Medical Imaging Conference (NSS/MIC). IEEE, 2020. http://dx.doi.org/10.1109/nss/mic42677.2020.9507754.

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Stefanidis, P., and D. Myronidis. "The cause and mechanism of Gouras stream mudflow in Epirus (W. Greece)." In DEBRIS FLOW 2006. Southampton, UK: WIT Press, 2006. http://dx.doi.org/10.2495/deb060201.

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Seoane-Mato, D., C. Sánchez-Piedra, F. Díaz-González, and S. Bustabad. "THU0684 Prevalence of rheumatic diseases in adult population in spain. episer 2016 study." In Annual European Congress of Rheumatology, EULAR 2018, Amsterdam, 13–16 June 2018. BMJ Publishing Group Ltd and European League Against Rheumatism, 2018. http://dx.doi.org/10.1136/annrheumdis-2018-eular.6463.

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"Die vorhomerische Epik-Indizien und Wahrscheinlichkeiten." In Mycenean and Homeric Societies. Vienna: Austrian Academy of Sciences Press, 2020. http://dx.doi.org/10.1553/0x003b4160.

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Reports on the topic "Epikur"

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McConnell, J. W. Jr, D. A. Johnson, and R. D. Sr Sanders. Radiation degradation in EPICOR-2 ion exchange resins. Office of Scientific and Technical Information (OSTI), September 1990. http://dx.doi.org/10.2172/6571510.

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Kropka, Jamie, Ana Baca, Michael Brumbach, and Rebecca Chow. Limited Characterization of Wind Turbine Adhesives [EPIKOTE Resin MGS BPR 135G3/EPIKURE Curing Agent MGS RIMH 134 (H134i) and MGS BP20/EPIKURE Curing Agent MGS BPH 20 (rework adhesive)] and Root Insert Exterior Surface. Office of Scientific and Technical Information (OSTI), August 2019. http://dx.doi.org/10.2172/1762988.

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Kilpatrick, L. L. Cesium removal from dilute streams with Epicor CS-1 ion exchange resin. Office of Scientific and Technical Information (OSTI), September 1985. http://dx.doi.org/10.2172/6305999.

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Davis, E. C., D. S. Marshall, R. A. Todd, and P. M. Craig. EPICOR-II: a field leaching test of solidified radioactively loaded ion exchange resin. Office of Scientific and Technical Information (OSTI), August 1986. http://dx.doi.org/10.2172/5348087.

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McConnell, Jr, J W, R. J. Lynch, and M. J. Tyacke. Commercial disposal of High Integrity Containers (HICs) containing EPICOR-II prefilters from Three Mile Island. Office of Scientific and Technical Information (OSTI), September 1985. http://dx.doi.org/10.2172/5064354.

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McConnell, Jr, J W and Sanders, Sr, R D. EPICOR-II resin degradation results from first resin samples of PF-8 and PF-20. Office of Scientific and Technical Information (OSTI), December 1985. http://dx.doi.org/10.2172/6391311.

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McConnell, J. W. Jr, M. J. Tyacke, R. C. Schmitt, and H. W. Reno. Disposal demonstration of a high integrity container (HIC) containing an EPICOR-II prefilter from Three Mile Island. Office of Scientific and Technical Information (OSTI), February 1985. http://dx.doi.org/10.2172/5963069.

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McConnell, Jr., J., R. Rogers, E. Davis, and J. Jastrow. TMI-2 EPICOR-II Resin/Liner Investigation: Low-level Waste Data Base Development Program for Fiscal Year 1989. Office of Scientific and Technical Information (OSTI), February 1990. http://dx.doi.org/10.2172/7011754.

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