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JOY, DONALD J. JR. "CAMOUFLAGED EMOTIONS - STOICISM IN THE US MILITARY." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1155758720.
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Collette, Daniel. "Stoicism in Descartes, Pascal, and Spinoza: Examining Neostoicism’s Influence in the Seventeenth Century." Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6210.
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My dissertation focuses on the moral philosophy of Descartes, Pascal, and Spinoza in the context of the revival of Stoicism within the seventeenth century. There are many misinterpretations about early modern ethical theories due to a lack of proper awareness of Stoicism in the early modern period. My project rectifies this by highlighting understated Stoic themes in these early modern texts that offer new clarity to their morality. Although these three philosophers hold very different metaphysical commitments, each embraces a different aspect of Stoicism, letting it influence but not define his work. By addressing the Stoic themes on the morality of these three authors, I also hope to help better capture the intellectual climate of the time by bringing Stoic themes into the foreground. Stoicism is a Hellenistic philosophy that considered the passions a sickness of the intellect and the source of all human suffering; they believed the cure was virtue, which was obtained through replacing irrational passions with rational beliefs. Stoicism had a revival in the Renaissance ushering in a wave of Neostoic authors who play an important role in shaping the intellectual landscape of the following centuries. My first two chapters discuss Descartes, who wrote a “provisional morality” early in his public life, only (as I show) to ignore the subject of ethics until near his death. In my first chapter I argue that, though many present-day scholars misread Descartes’ first ethics as part of his final ethics, this earliest “provisional morality” mimics Neostoic Skeptics such as Montaigne and is provisional because his method of doubt is also provisional. In my second chapter I show that Descartes’ late, and more developed, moral theory attempts to synthesize a variety of ancient, and seemingly contradictory, ethical traditions: Stoicism, Epicureanism, and Aristotelianism. In many ways Descartes embraces Stoic morality, but as a mechanist he does not view passions as an intellectual sickness; rather they are a physiological event, an amoral instrument that can be used to help control one’s irrational desires. I further defend my thesis externally by showing that this is the reading supported by Descartes’ contemporaries including critics such as Leibniz and early Cartesians such as Antoine Le Grand and Pierre-Sylvain Régis My third chapter discusses Pascal, who embraces Stoicism differently. Pascal offers Stoicism as the first tier of a binary ethics: modeled after Augustine’s city of God and city of man, it is an alternative moral code for those who are ignorant of the good and true happiness. Finally, in my fourth chapter, I discuss two common misinterpretations of Spinoza’s ethics: one of them neglects the Stoic influence on his thought while the other embraces it too strongly, portraying him as an unadulterated Stoic. Although there are ways that he is more Stoic than Descartes and Pascal, such as in his panpsychism and monism, this does not extend to his morality. Rather than accepting either of the two readings, I highlight anti- Stoic themes that are also present. I conclude that if the discussion is contained to his morality, Spinoza is no more Stoic than the other Neostoics I discuss in previous chapters.
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Крівшенко, О. В. ""Гамлет" В. Шекспіра: філософія стоїцизму". Thesis, Видавництво СумДУ, 2012. http://essuir.sumdu.edu.ua/handle/123456789/25546.
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Творчість В. Шекспіра ввібрала в себе основні тенденції англійської літератури доби Ренесансу, одна з
яких полягала у відродженні античної філософії. Вона мала значний вплив на твори великого драматурга,
зокрема на його трагедію "Гамлет". Багато вчених, таких як О. О. Анікст, В. П. Комарова, погоджуються з
наявністю ідей філософії стоїцизму в творі. Але, чи був головний герой стоїком – питання суперечливе і вчені
не дають однозначної відповіді на нього. Причиною цього є повнота, багатосторонність та суперечливість
характеру Гамлета.
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Gulino, Kathleen R. "Pleasure and the Stoic Sage." Ohio University Honors Tutorial College / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1307477359.
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Majling, Oskar. "Öde och askes hos Epiktetos." Thesis, Södertörn University College, School of Culture and Communication, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-2508.
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Paulson, Alexander. "Voluntas : force d’âme, libre arbitre et volonté du peuple chez Cicéron." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040197.
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La volonté : peu de termes reviennent dans des débats aussi nombreux et aussi divers ; peu se prêtent à un aussi large éventail de registres, de l’ordinaire au sacré. Mon travail voudrait introduire à la notion de volonté chez Cicéron, et aux nouveaux champs sémantiques ouverts par lui pour la postérité. Le rôle accordé à lui jusqu’ici dans les généalogies de la volonté a été au mieux mineur. Mais les archives numériques confirment un fait curieux : tout le corpus latin antérieur à Cicéron contient environ 25 occurrences de voluntas ou de ses formes déclinées. Dans le seul corpus cicéronien, le mot apparaît 644 fois. Sa théologie pense l’univers en tant qu’il est déterminé par la mens ac voluntas des dieux, et fait passer le progrès de l’âme par la contemplation de la volonté divine. La voluntas est centrale dans sa réflexion sur l’émotion et la responsabilité en contexte judiciaire. Dans ses traités philosophiques, il adapte l’éthique stoïcienne et fait de la volonté le siège de la progression morale. En outre, c’est Cicéron et non Lucrèce qui a le premier examiné la liberté du vouloir humain : lorsqu’il entreprit, à trente-six ans, l’accusation de Verrès, puis dans le De fato, où sa défense de la libera voluntas mobilise le Portique et l’Académie contre le Jardin. Enfin, Cicéron invente la volonté du peuple telle que nous la connaissons. Le plus grand orateur romain, pionnier de la pensée politique de langue latine, fait de la voluntas populi la force agissante d’une république souveraine. Son idée de la volonté populaire contient d’ailleurs en germe les problèmes de représentativité des élites que nos démocraties électorales cherchent encore à résoudre<br>The will : few words feature in so many distinct debates, nor range so vastly from the simple to the sacred. This thesis is intended to provide a thorough study of the notion of will in Cicero, and of the new semantic pathways he opens for posterity. The role attributed to him in genealogies of the will has been relatively minor. But digital archives confirm a curious fact: all extant Latin texts prior to his lifetime yield around two dozen occurrences of voluntas and its cognates. In the texts we have, Cicero uses the word 644 times. His theology examines the character of the world determined by the mens ac voluntas of the gods, and the improvement of the soul in the contemplation of divine will. Voluntas propels and inspires Cicero’s study of emotion in criminal liability. In the Tusculan Disputations and De officiis, he adapts Stoic ethics to propose the will as locus of moral progress. Further, it was Cicero, not Lucretius as some have argued, who first considered the “freedom” of human will – as a 36-year-old prosecutor, and then in the De fato, where his argument for libera voluntas marshals the Stoa and Academy to repudiate the Epicureans. Finally, Cicero invents “the will of the people” as we know it. Rome’s greatest orator and the pioneer of political thought in Latin, he makes voluntas populi the catalyzing force of a sovereign republic. So too does he sow problems of elite “trusteeship” into his notion of popular will, problems which electoral democracies still struggle to resolve
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Davanzo, Anthony P. "Practical Paradise: Ethics for a Modern Age." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1248.
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This play demonstrates an interpretation of Nietzsche's philosophy in practice. The main character experiences loss and confusion, however, through this struggle arrives at a discovery of profound truth. If you've ever wondered how to live your life in the best way possible, the main character believes he's found the answer.
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Majling, Oscar. "Epiktetos om den cyniska filosofen." Thesis, Södertörns högskola, Filosofi, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-32277.
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This thesis examines Epictetus' view on Cynic philosophy, as it is being expressed in chapter 22 of the third book of Diatribai ("The Discourses"). The chapter has traditionally been seen as an idealized and deceitful portrait of the Cynic, and has been questioned as an intended justification of stoics and Cynics in the overall view on the history of philosophy. This thesis, however, attempts a different approach on the matter, based upon a thorough discussion regarding the field of research, as well as on different ways to read and understand the text at hand, in order to seek out a view that goes beyond the traditional distinction between practice and theory. The thesis thus challenges the view where the philosophy of Epictetus is seen as an instrumental practice of stoic theory, isolated to the field of ethics. The reading of the chapter focuses mainly on the philosophical purpose of the text and its intended practice, and finds that much of the stoic ascetic practice is not only taught through instructions, but also performed in the lecture and Epictetus' way of speaking. Epictetus' portrait of the philosophical Cynic is thus understood, not only as an extreme end that serves as an ascetic role-model, but also as a basic archetype of what it actually means to practice a philosophical way of thinking, that is of central importance to Epictetus philosophy. This sheds a new light on both the traditional distinction between stoic theory and practice, and on much of the research performed on the field of stoicism this far, as well as on that of Cynicism.
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Young, Adam J. "Friendship, Marriage, and the Good Life: Stoic Virtue in a Contemporary Context." University of Toledo / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1301963900.
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Pià, Comella Jordi. "Philosophie et religion dans le stoïcisme impérial romain. Étude de quelques cas : Cornutus, Perse, Epictète et Marc-Aurèle." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040255.
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Comment les Stoïciens concilient-ils l’exigence d’une piété intérieure, reposant sur l’obéissance à un dieu rationnel avec la défense des rites traditionnels ? Après avoir étudié les oscillations constantes chez les Stoïciens grecs entre la légitimation et la condamnation des cultes civils, nous montrons que les Stoïciens impériaux, Cornutus, Perse, Épictète et Marc- Aurèle, prolongent le débat sur la relation entre philosophie et religion sous une perspective différente, en l’acclimatant au contexte politico-religieux de la Rome impériale et en l’adaptant à la nature du destinataire et aux stratégies persuasives de chaque œuvre<br>How can the stoics reconcile the research of rational piety based on moral perfection with the legitimization of the ritualism and traditional representation of pagan gods? After studying the constant oscillation between the legitimization and condemnation of traditional rites in ancient stoicism, we demonstrate that the roman stoics, Cornutus, Persius, Epictectus and Marcus Aurelius, address the same question, but with two essential specifics : adapting it to the political-religious context of Imperial Rome and paying particular attention to their readers as to the pedagogic strategist to grant its moral conversion
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Bueno, Taynam Santos Luz. "Formação moral e ação política em Sêneca: entre o sábio e o princeps." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13122016-123217/.
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Este trabalho tem como objeto o pensamento político de Sêneca em sua relação com a filosofia moral estoica. Nossa hipótese é a de que a construção da noção de poder político em Sêneca se dá por meio da vinculação entre duas figuras chave de seu pensamento, a do sábio (sapiens) e a do príncipe (princeps). Isto é, pretende-se mostra, precisamente na leitura do Tratado sobre a clemência (De Clementia), que existe uma íntima relação entre, de um lado, a formação moral do governante e, de outro, as formulações teóricas da doutrina estoica acerca do homem virtuoso, do sapiens. A arte política por excelência, por não se desvincular da Ética (para o estoicismo), é materializada na interrelação existente entre a figura do princeps e a figura do sapiens, implicando, portanto, a formação moral do governante como elemento imprescindível ao bom exercício do poder político.<br>This paper has as its object the political thought of Seneca in his relation with stoic moral philosophy. The hypothesis is that the construction of the notion of political power in Seneca occurs through the linking between two key figures of his thought, the wise (sapiens) and the prince (princeps). This is intended to show precisely the reading of the Treaty on clemency (De Clementia), that there is a close relationship between, on the one hand, the moral education of the ruler and on the other, the theoretical formulations of the Stoic doctrine of virtuous man sapiens. The political art par excellence, not to avoid its Ethics (for Stoicism), is based upon the interrelationship between the figure of the princeps and the figure of sapiens, implying therefore the moral education of the ruler as an essential element for the proper exercise of the political power.
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Nicolai, Katherine Cecilia. "'Scottish Cato'? : a re-examination of Adam Ferguson's engagement with classical antiquity." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/8248.
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Adam Ferguson (1723-1816) was one of the leading figures of the Scottish Enlightenment, an influential eighteenth-century moral and political philosopher, as well as a professor of ethics at the University of Edinburgh from 1764 to 1785. There has been a wealth of scholarship on Ferguson in which central themes include his role as a political theorist, sociologist, moral philosopher, and as an Enlightenment thinker. One of the most frequent topics addressed by scholars is his relationship to ancient philosophy, particularly Stoicism. The ease with which scholars identify Ferguson as a Stoic, however, is problematic because of the significant differences between Ferguson‟s ideas and those of the „schools‟ of classical antiquity, especially Stoicism. Some scholars interpret Ferguson‟s philosophy as a derivative, unsystematic „patchwork‟ because he drew on various ancient sources, but, it is argued, did not adhere to any particular system. The aim of my thesis is to suggest an alternative interpretation of Ferguson‟s relationship to ancient philosophy, particularly to Stoicism, by placing Ferguson in the context of the intellectual history of the eighteenth century. The first section of this thesis is an examination of Ferguson‟s response to the Quarrel between the Ancients and the Moderns, modern eclecticism and the experimental method to demonstrate how Ferguson‟s approach to and engagement with ancient philosophy is informed by these intellectual contexts. The second section is a close analysis of the role that ancient schools play in his discussion of the history of philosophy as well as the didactic purpose found in his lectures and published works thereby determining the function of ancient thought in his philosophy. The third section is a re-examination of Ferguson‟s concept of Stoicism and his engagement with Stoic ethics in his moral philosophy re-interpreting his relationship to the ancient school. With a combination of a new understanding of Ferguson‟s methodology and new assessment of his engagement with ancient thought, a new interpretation of Ferguson‟s moral philosophy demonstrates his unique contribution to eighteenth-century thought.
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González, Rendón Diony. "Cicero Platonis Aemulus : une étude sur le De Legibus de Cicéron." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040009.
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Cette thèse étudie la réception de la philosophie de Platon à Rome au cours du premier siècle av. J.-C., en s´attachant plus particulièrement à la façon dont Marco Tulio Cicéron interprète, étudie, traduit et imite l´œuvre du philosophe grec. Nous y analysons également la réception qu´en font les stoïciens étant donné que le platonisme romain et plus concrètement celui que Cicéron connait, est tributaire des enseignements des maîtres stoïciens de Rome.Cette réception sera le point de départ pour comprendre comment Cicéron imite et émule le style et le contenu des dialogues de Platon et cela afin de rendre compte des différences et des similitudes entre leurs doctrines philosophiques. Cette thèse permettra de révéler l´influence que la philosophie de Platon a eu sur la configuration de la pensée et du langage philosophique à Rome ainsi que sur celle du domaine religieux et de celui de la législation romaine.Le De Legibus de Marco Tulio Cicéron sera l´œuvre-pivot de notre recherche. Ce dialogue n´a pas été exclusivement rédigé en tant qu´une imitation du style et du contenu des Lois de Platon; en effet, son contenu reflète non seulement l´importance qu´a eu le dialogue platonicien en tant que modèle dans l´élaboration des dialogues philosophiques de Cicéron, mais plus exactement celle de sa perspective politique et philosophique telle qu´elle est exposée dans le De Oratore, De Re Publica et le De Legibus.C´est à partir du langage que nous aborderons le processus d´imitation et d´émulation, c´est-à-dire que dans un premier temps, nous analyserons la façon dont Cicéron traduit l´œuvre de Platon. Nous observerons ensuite comment Cicéron adopte la structure rhétorique du dialogue platonicien. Finalement, nous présenterons la notion de loi naturelle comme élément grâce auquel nous montrerons l´empreinte du platonisme contenu dans le De Legibus. Il est pertinent de souligner que ce platonisme cicéronien a été marqué par un dialogue constant entre les différentes traditions stoïciennes, académiciennes et péripatéticiennes tout autant que par les disputes contre les épicuriens et les griefs nourris par une réalité romaine déchirée par une crise politique et spirituelle<br>The following dissertation examines the reception of Plato’s philosophy in Rome, with special focus on how Marcus Tullius Cicero, between the years I to C. approximately, receives, studies, translates and imitates the work of the Greek philosopher. Furthermore, it analyses the way in which the Stoics received Plato’s philosophy, considering the fact that Roman Platonism, and that of Cicero in particular, was communicated by the Stoic teachers of Rome.This reception will be the starting point in order to comprehend Cicero’s imitation and emulation of the style andcontent in the dialogues of Plato, and to perceive similarities as well as dissimilarities in his philosophic doctrines. This dissertation will highlight the influence that Plato’s philosophy exerted on the development of the thoughts and philosophic language of Rome, as well as its contribution to Roman religion and legislation.The point of reference for this paper is the De Legibus by Marcus Tullius Cicero. The dialogue was not composedexclusively as an imitation of the style and content of Plato’s The Laws; instead, it reflects the importance of the Platonic dialogue as a model for the philosophic dialogues which Cicero formed, specifically the political and philosophical proposition that Cicero presents in De Oratore, De Re Publica and De Legibus.The process of imitation and emulation will be addressed from a linguistic perspective. In other words, an analysis ofhow Cicero translates the work of Plato will be followed by an observation of how Cicero adapts the rhetorical structure of the Platonic dialogue. Finally, the paper will discuss the notion of the natural law as an element through which it is possible to demonstrate the Platonism that encompasses Cicero’s De Legibus. It is also worth mentioning that Cicero’s Platonism was characterized by the continuous interchange with the various Stoic, Academics and Peripatetic traditions, the disputes with Epicureans, and the objections of a Roman society immersed in a political and spiritual crisis
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Courtil, Jean-Christophe. "Sapientia contemptrix doloris : le corps souffrant dans l'œuvre philosophique de Sénèque." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20103.
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Sénèque respecte scrupuleusement l’orthodoxie stoïcienne en affirmant à plusieurs reprises que la santé physique, en tant qu’« indifférent » moral, ne doit en aucun cas être un objet d’attention. Toutefois, parallèlement à ces considérations, il compose une œuvre dans laquelle la souffrance physique occupe une place considérable. La présente étude, à travers l’examen des théories et des représentations du dolor physique dans l’œuvre philosophique de Sénèque, se propose de résoudre ce paradoxe apparent et de déterminer précisément les fonctions d’un tel emploi. Dans un premier moment, après avoir défini la notion de dolor physique et établi une typologie précise, nous démontrons l’omniprésence du motif du corps souffrant et en dégageons les raisons externes, qu’elles soient socio-anthropologiques et culturelles, politiques, littéraires et même personnelles. Dans un deuxième temps, nous étudions la dimension médicale des représentations de la souffrance, afin de définir chez le philosophe le niveau de sa connaissance des auteurs spécialisés et l’origine possible des théories pathologiques et thérapeutiques qui affleurent dans son œuvre. Dans un troisième temps, nous envisageons le dolor physique au sein de la pensée philosophique de Sénèque. Nous nous employons à démontrer que le dolor physique possède une fonction éthique de premier ordre et que Sénèque ne se limite à présenter des éléments dogmatiques, mais développe également une série d’exercices pratiques permettant de sortir vainqueur du combat contre la douleur physique<br>Seneca scrupulously respects Stoic orthodoxy by repeatedly asserting that physical health, as a moral “indifferent”, should never be an object of attention. However, alongside these considerations, he composed a work in which physical suffering holds an important place. The intent of this study, through the analysis of theories and representations of physical dolor in Seneca’s philosophical works, is to solve this apparent paradox and to accurately establish the functions of such use. In a first time, after having defined the notion of physical dolor and established a precise typology, we demonstrate the omnipresence of the pattern of the suffering body and draw external reasons for it, whether they might be socio-anthropological and cultural, political, literary and even personal. In a second time, we study the medical aspect of the representations of suffering in order to define in the philosopher the level of his knowledge of specialized authors and the possible origin of the pathological and therapeutic theories that emerge in his work. In a third time, we consider the physical dolor in Seneca’s philosophical thought. We apply to demonstrate that the physical dolor has a first order ethical function and that Seneca does not confine himself to submitting dogmatic elements, but he also develops a series of practical exercises that allow to emerge victorious from the fight against physical pain
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Faivre, Delphine. "Le héros de la liberté : Les aventures philosophiques de Caton au Moyen Âge latin, de Paul Diacre à Dante." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040161.
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Cette étude se propose d’analyser la réception médiévale du personnage de Caton d’Utique, philosophe stoïcien et citoyen romain engagé dans la défense des institutions républicaines durant la période de la seconde guerre civile, qui se suicida après la victoire de Jules César (46 av. J.-C.). Concentrant, dans un premier temps, notre intérêt sur le Catone dantesco, et en particulier sur le portier du Purgatorio de la Commedia, il a semblé pertinent de remonter le cours du temps afin d’étudier les potentielles sources de la figure catonienne élaborée par Dante (1265-1321). Ce projet a conduit à réévaluer l’image du Romain dessinée par les auteurs antiques (Ier s. av. J.-C.-VIIe s. ap. J.-C.), puis à découvrir les contours de celle tracée par les auteurs médiévaux (VIIIe s. ap. J.-C.-1320). Cet imposant parcours s’est organisé autour d’une quadruple interrogation concernant la pensée médiévale : quel rôle y joue l’exemplarité ? quelle place revient à Rome et aux Romains ? comment sont traitées les questions de la liberté et du suicide ? comment répond-on au problème du salut des païens antiques ?<br>The study examines the medieval reception of the character of Cato of Utica, a Stoic philosopher and Roman citizen engaged in defending the institutions of the Roman Republic during the second civil war, who committed suicide after the Julius Caesar's victory (46 B.C.E.). The thesis starts by focusing on the Catone dantesco, and in particular on Cato as the warden of the Purgatorio of the Commedia, and then works backwards in analyzing the potential sources of Dante’s (1265-1321) portrayal. This undertaking leads to a reevaluation of the image of Cato in antique authors (1st century B.C.E.-7th century C.E.), and then to uncovering the outlines of the portrayals of medieval authors (8th century C.E. - 1320). This massive undertaking is organized around four questions concerning medieval thought : what role does the notion of exemplarity play in the discussion? What place is given to Rome and to the Romans? How are the questions of liberty and suicide treated? How do the authors discuss the problem of salvation for pagans of Antiquity?
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Maruotti, Amaranta. "La diàtriba cinico-stoica : uno strumento concettuale o un mitofilologico? : analisi del dialogismo diatribico e del ruolo dello interlocutore fittizio nella filosofia romana." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040143.
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Notre thèse a comme point de départ la discussion critique d’un concept donné pour acquis par les spécialistes de la littérature et de la philosophie antiques. Il s’agit de la diatribe cynico-stoïcienne, ainsi nommée parce qu'elle ferait coexister des motifs cyniques et des thèmes stoïciens. Nous commençons par évaluer l'exactitude de la définition largement admise qui met la diatribe en relation avec toute une tradition d’argumentations relevant de la philosophie morale vulgarisatrice. Puis nous justifions notre choix d’accepter, en cherchant à les intégrer, certains acquits scientifiques récents, visant à défendre la diatribe comme un genre relevant de la méthode de direction spirituelle à l’intérieur des écoles philosophiques d’origine socratique, avec un accent particulier sur la situation d’énonciation maître-disciple. De ce genre littéraire controversé, d’origine grecque, nous analysons le passage à la latinité en examinant tout d’abord le problème terminologique, puis celui du cadrage philosophique. Parmi les procédés, définis comme diatribiques, nous nous intéressons à la seule caractéristique qui ne paraisse pas être mise en question et qui pour cette raison précisément pourrait servir de fondement à l’existence du genre même : le dialogisme et la présence d’un interlocuteur fictif. Nous concentrons ensuite notre attention sur l’œuvre de Sénèque, et notamment sur Les Lettres à Lucilius où la situation d’énonciation maître-disciple est intensément visible et dans laquelle la présence de l’interlocuteur fictif est structurellement liée au développement de cette relation. Nous passons ensuite à l’étude des formes diatribiques de la satire romaine afin d’aborder les cas de Lucilius, Horace et Perse. Un bref exposé est finalement consacré à l’analyse des relations entre la diatribe, la Seconde Sophistique et la prédication religieuse<br>The starting point of our thesis is the critical discussion of a concept taken for granted by literary and ancient philosophy scholars. This is the cynic-stoic diatribe, so named because cynical themes would coexist with Stoic ones. Our first step is assessing the accuracy of the widely accepted definition, which makes the connection between the diatribe and a tradition of topics relating to moral popular philosophy. Then we explain our choice to accept and to try to integrate recent scientific acknowledgments which accept the diatribe as a literary genre relating to the spiritual guidance method of the Socratic philosophical schools, with a particularly attentive focus on the relationship between master and disciple. Starting from this controversial genre of Greek origin, we analyze the transition to the Roman period, by first examining the terminological aspect and then the philosophical framing. Among the methods, defined as diatribic, we focus on the only feature which does not appear to be challenged and that for this exact reason could be the basis of the existence of the genre itself: dialogism and the presence of a fictitious interlocutor.We then focus our attention on Seneca's work, and particularly on Letters to Lucilius, where the attempt to create a master-disciple relationship is intensely visible, and in which the presence of a fictitious interlocutor is structurally related to the development of this relationship. Then we discuss the diatribic forms of Roman satire, to reach Lucilius', Horace's and Persius' cases. A brief presentation is finally devoted to the analysis of relations between the diatribe, the Second Sophistic and the religious preaching
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Merckel, Cécile. "Seneca theologus : la religion d'un philosophe romain." Phd thesis, Université de Strasbourg, 2012. http://tel.archives-ouvertes.fr/tel-00796579.
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Cette étude des différents aspects de la théologie et de la religion de Sénèque, basée sur l'ensemble du corpus sénéquien, offre une perspective sur l'évolution et l'adaptation de la doctrine stoïcienne en contexte romain. Elle considère le phénomène religieux à la fois du point de vue de la religion civile du citoyen et de la piété intérieure de la personne. La diversité d'une œuvre mi-philosophique mi-poétique impose un point de vue plus synchronique que diachronique (même si l'évolution de la pensée de l'auteur est prise en compte), qui privilégie l'exégèse en fonction des genres littéraires et de leurs codes. La 1ère partie analyse les dominantes de la conscience religieuse romaine (l'opposition religio/superstitio), éclairées par l'héritage critique. La 2ème partie démontre que Sénèque cherche toujours à trouver une valeur aux discours de la religion traditionnelle et des poètes sur le dieu. Sa situation de philosophe homme d'état le contraint à faire des concessions, notamment au sujet du culte impérial. La 3ème partie fait un bilan doctrinal sur le monisme stoïcien et sur son appropriation par Sénèque, qui laisse la place à une vraie émotion religieuse à l'égard du deus rationnel. La hiérophanie progressive de la divinité par le progressant en sagesse implique un glissement de la physique vers l'éthique. La 4ème partie s'attache à la question de la recherche d'un langage adéquat pour définir la divinité. La 5ème partie traite du rapport de l'individu à la divinité. L'homme, héroïque dans son dépassement de la contingence, se hisse par un exercice de la pensée au rang du deus, jusqu'à leur communion dans la sagesse pure, notamment grâce à la prière philosophique.
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Deniz, Machín Deyvis. "La percepción en el debate filosófico de las escuelas helenísticas. Consideraciones epistemológicas y planteamientos éticos." Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/672859.
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La presente investigación está orientada al estudio de la filosofia helenística, pero, más precisamente, a la reconstrucción del debate filosófico que los miembros de las escuelas y orientaciones helenísticas sostuvieron en tomo a la percepción. La aproximación procede diacrónica y sincrónicamente, recabando, por un lado, los planteamientos fundacionales de cada una, y mostrando, por otro, la recepción y evolución que estos reciben de paite de sus seguidores a la luz de los cuestionamientos de posiciones rivales. De ello emerge un debate filosófico qne, vehiculizado en griego y en latín, ocurre tanto intra como extra muros, cuya duración se prolonga durante varios siglos bajo complejas circunstancias sociopolíticas. Tal procedimiento permite la elaboración de un amplio mosaico mediante el que es posible apreciar en su dimensión histórica la heterogeneidad de temas y tópicos que forman parte integral del debate filosófico que sobre la percepción llevan a cabo las escuelas y orientaciones del período, a saber: físicos, onto-lógicos, epistemológicos, éticos e incluso médico-fisiológicos, en los cuales nuestro estudio repara constantemente en función de su relevancia. Se advierte, a su vez, la contribución tanto de la medicina como de los filósofos presocráticos; si bien los segundos se ocupan por vez primera de abordar y tematizar el problema de la percepción, la primera progresa en el estudio de las partes y funciones del cuerpo. Los términos y voces técnicas cuidadosainente empleados en la búsqueda por delimitar y precisar aspectos del problema, si bien en gran parte son heredados de los planteamientos tanto presocráticos como clásicos, acaban siendo resignificados en función de los encuadres que son propios del período helenístico. En su especificidad se repara constantemente en la esperanza, desde luego, de llamar la atención sobre su relevancia, pero, a su vez, en la de poder elaborar en un futuro un glosario greco-latino que pueda contribuir a la iluminación del problema que es objeto de estudio de la presente investigación: temas y tópicos, por un lado, y términos y voces, por otro, evidencian el grado de refinamiento técnico del proceder de los pensadores helenísticos. Los encuadres anteriormente referidos permiten llevar a cabo una exploración suficientemente pormenorizada de los plai1teamientos y argumentos avanzados por los miembros de las escuelas y orientaciones helenísticas, incluso si las más de las veces solo se tienen noticias de ellos a través de rep01ies indirectos de segunda, tercera o hasta, en ocasiones, de cuarta mano, razón por lo cual ocurre que la iluminación de algún planteamiento puntual depende de los argumentos y posiciones de otros miembros que, a pesar de no ser necesariamente contemporáneos, se posicionan en primera persona. Pese a que la papirología y la epigrafía han contribuido a subsanar lagunas importantes, ya sea proporcionando nuevos testimonios ya sea c01Toborando o desmintiendo otros, este es uno de los factores que obliga a ofrecer conclusiones, si bien fundadas y razonadas, solo tentativas.<br>The present research, focused on the Hellenistic philosophy, aims at shedding a new light on the philosophical debate that about perception was carried out by the philosophical schools/orientations which flourished throughout the so-called Hellenistic period. The research proceeds both diachronically and synchronically; not only by gathering ‒when possible‒ the first-and-foundational theses initially set forth by each school’s/orientation’s masters, but also by paying a careful attention to their reception, their evolution or their eventual ‒if any‒ reformulations at the hands of their disciples and subsequent members, all of which was motivated mainly by the permanent and the reciprocal criticisms of with each other. As a result, it then emerges an enduring philosophical debate which has been handed down both in Greek and in Latin through direct as well as indirect sources; historically speaking, such a debate took place not only from within but also outside the walls of each school/orientation. As far as chronology is concerned, its length carried on during several centuries ‒even echoing down, roughly speaking, till nowadays‒ under the sociopolitical upheavals derived by, in principle, Alexander’s military enterprise. In virtue of the aforementioned proceeding, the present research aims thus at offering a mosaic of wide spectrum, as detailed as veridical ‒even if tentative‒ as possible, of the philosophical reflection of the period, through which it then is possible to reflect also on the so many multifarious other topics, such as the ontological and the physiological ones, as well as the physical, the epistemological and ‒among many others‒ the ethical ones, upon which the debate on perception ultimately rests. In that regard, special attention is paid both to medicine and «pre-Socratic» philosophy, since both help foreshadowing the Hellenistic debate: if ‒as Theophrastus reports‒ the latter pondered, in fact, for the first time on perception, the former achieved astonishing enhancements through the study of the percipient’s bodily parts, say, their organs and functions. Likewise, an especial emphasis is put on the technical terms chosen and selectively employed by each school/orientation in their seeking to demarcate ‒if not all‒ the most relevant aspects inherent to the problem of perception, hoping so to be then able of elaborating in the near future on a sort of Greco- Latin lexicon by which the Hellenistic debate does end up even better spelt out. Although over the last century textual evidence has considerably increased and, consequently, some textual deficiencies has been emended either by papyri or epigraphy, our conclusions, even if reasoned and justified, should only be tentative.
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Connor, Martin J. "The stoics on nature and truth." Thesis, Durham University, 2000. http://etheses.dur.ac.uk/4346/.
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First, this thesis outhnes part of the thought of some pre-Socratic thinkers, particularly Heraclitus. In doing this, I explore the historical provenance of certain ideas which came to be important in Stoicism. It then moves on to look at the Stoic view of 'physics', including some comparison with Epicurus and Aristotle, and with a focus on the concept of the continuum. The third chapter attempts to synthesise a common problem arising from a belief in the continuum, namely a problem of indeterminacy. In the fourth chapter, certain characterisations of Stoic epistemology are considered, along with an overview of recent interpretations of the Stoic theory of impressions. It concludes with the thought that at certain crucial points - such as whether impressions themselves are to be thought of as true and false - the Stoic position is underdetermined with respect to the evidence. Pursuing this thought into the fifth chapter, we see the evidence as being equivalently consistent with a 'two-tier’ theory of perception, where impressions themselves are understood as neither true nor false in any sense, but iu which 'the true' arises as a result of the transformative effect of reason. This theory is shown to connect with verbalisation through the 'rational impression'. This leads to the suggestion that the Stoics had a linguistic diagnosis for some problems in philosophy, arrived at by their reflections on ambiguity and etymology. In the final chapter, an account of intersubjectivity is explored, which preserves for the Stoics the claim that their truth has an objective character and is thus appropriate for a 'dogmatic' philosophy.
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Colborn, Robert Maurice. "Manilius on the nature of the Universe : a study of the natural-philosophical teaching of the Astronomica." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:481db8c5-4a3b-42ff-b301-eafc3e2f9ad8.
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The thesis has two aims. The first is to show that a more charitable approach to Manilius, such as Lucretian scholarship has exhibited in recent decades, yields a wealth of exciting discoveries that earlier scholarship has not thought to look for. The thesis' contributions to this project centre on three aspects of the poem: (I) the sophistication of its didactic techniques, which draw and build on various predecessors in the tradition of didactic poetry; (II) its cosmological, physical and theological basis, which has no exact parallel elsewhere in either astrology or natural philosophy, and despite clear debts to various traditions, is demonstrably the invention of our poet; (III) the extent to which rationales and physical bases are offered for points of astrological theory – something unparalleled in other astrological texts until Ptolemy. The second, related aim of the thesis is to offer a more satisfying interpretation of the poem as a whole than those that have hitherto been put forward. Again the cue comes from Lucretius: though the DRN is at first sight primarily an exposition of Epicurean physics, it becomes clear that its principal concern is ethical, steering its reader away from superstition, the fear of death and other damaging thought-patterns. Likewise, the Astronomica makes the best sense when its principal message is taken to be not the set of astrological statements that make up its bulk, but the poem’s peculiar world- view, for which those statements serve as an evidential basis. It is, on this reading, just as much a poem ‘on the nature of the universe', which provides the title of my thesis. At the same time, however, it finds new truth in the conventional assumption that Manilius is first and foremost an advocate of astrology: it reveals his efforts to defend astrology at all costs, uncovers strategies for making the reader more amenable to further astrological study and practice, and contends that someone with Manilius' set of beliefs must first have been a devotee of astrology before embracing a natural- philosophical perspective such as his. The thesis is divided into prolegomena and commentaries, which pursue the aims presented above in two different but complementary ways. The prolegomena comprise five chapters, outlined below: Chapter 1 presents a comprehensive survey of the evidence for the cosmology, physics and theology of the Astronomica, and discovers that a coherent and carefully thought-out world-view underlies the poem. It suggests that this Stoicising world- view is drawn exclusively from a few philosophical works of Cicero, but is nonetheless the product of careful synthesis. Chapter 2 explores the relationship between this world-view and earlier Academic criticism of astrology and concludes that the former has been developed as a direct response to these criticisms, specifically as set out in Cicero’s De divinatione. Chapter 3 examines the later impact of Manilius’ astrological world-view, as far as it can be detected, assessing the evidence for the early reception of his poem and its role in the history of philosophical astrology. The overwhelming impression is that the work was received as a serious contribution to debate over the physical and theological underpinnings of astrology; its world-view was absorbed into the mainstream of astrological theory and directly targeted in the next wave of Academic criticism of astrology. Chapter 4 looks at the more subtle strategies of persuasion that are at work in the Astronomica. It observes, first, a number of structural devices and word- patternings that set up the poem as a model of the universe it describes. This first part of the chapter concludes by asking what didactic and/or philosophical purpose such modelling could serve. The second part examines how, by a gradual process of habituation-through-metaphor, the reader is made familiar with the conventional astrological way of thinking about the world, which might otherwise have struck him as a baffling mass of contradictions. The third part looks at the use of certain rhetorical figures, particularly paradox, to re-emphasise important physical claims and assist the process of habituation. Chapter 5 takes on the task of making sense of the Astronomica as a whole, seeking out an underlying rationale behind the choice and ordering of material, accounting as well as is possible for its apparently premature end, and asking why, if it is a serious piece of natural-philosophical teaching, it so often appears to be self- undermining. A short epilogue asks what path can have led Manilius to embark on such a work as the Astronomica. It offers a sketch of the author as an adherent (but not a practitioner) of astrology, who had developed a philosophical system first as scaffolding for an art under threat, but had then come to see more importance in that philosophical underpinning than in the activities of prediction. The lemmatised commentaries that follow cover several passages from the first book of the Astronomica. As crucial as the remaining four books are to his natural-philosophical teaching, it is in this part of the poem that Manilius concentrates the direct expositions of his world-view. Like the chapters, the commentaries' two concerns are the nature and the exposition of the work's world-view. Each of the commentaries has its own focus, but all make full use of the format to tease out the poet's teaching strategies and watch his techniques operate 'in real time' over protracted stretches of text. Finally, an appendix presents the case for the Astronomica as the earliest evidence for the use of plane-image star maps. At two points in his tour of the night sky Manilius describes the positions of constellations in a way that suggests that he is consulting a stereographic projection of each hemisphere, and that he is assuming his reader has one to hand, too. This observation casts valuable new light on the development of celestial cartography.
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Kotva, Simone Agnes. "Repetition and reciprocity : philosophies of suffering in the stoicisms of Gilles Deleuze and Simone Weil." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709410.
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Andrei, Laurentiu. "Quel soi ? : une réflexion comparative sur l'idée de soi dans le stoïcisme et dans le bouddhisme zen." Thesis, Clermont-Ferrand 2, 2016. http://www.theses.fr/2016CLF20005.
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Cette étude de philosophie comparée propose une herméneutique de l’idée de soi à partir d’une analyse de la dimension ascétique de la question « quel soi ? », qui se manifeste à travers les disciplines de libération mises en place par les traditions du Portique et du Zen. Déclinée sous différentes formes, cette question constitue la pierre angulaire des pratiques de soi propres aux deux traditions. Il apparaît que sa principale fonction est celle d’orienter l’idée de soi, eu égard à une polarité soi ↔ non-soi, afin de parvenir à la condition du sage, celle d’un accord libérateur avec une nature originelle commune à tous. Ainsi, au lieu de désigner simplement un fondement ontologique – réel ou supposé – l’idée de soi joue alors bien plutôt un rôle de vecteur, qui, selon son orientation,permet ou non d’actualiser cet accord. Par la prise en compte comparative du rôle de la négation (détachement) de soi, cette étude cherche donc à élargir le spectre des processus de subjectivation ou des pratiques de soi et, ainsi, de mettre au jour un aspect assez négligé par l’histoire occidentale de la subjectivité. Par là même, cette thèse permet de mieux comprendre comment une (méta)physique stoïcienne du plein peut être à même de penser la négation (détachement) de soi et, inversement, comment une métaphysique bouddhiste de la vacuité peut développer une pensée de la subjectivité morale et de la responsabilité<br>This study in comparative philosophy offers a hermeneutics of the idea of self. It explores the ascetic dimension of the question “what self?” apparent across the various disciplines of liberation developed by the Stoic and Zen traditions. In its diverse guises, this question is the cornerstone of specific practices of the self within these traditions. As such, its main function is to guide the idea of self, with regard to the polarity self ↔ non-self, in order to achieve the status of the sage, which represents a kind of harmony with an original nature that is common to all individuals. Therefore, rather than simply designating an ontological foundation – real or alleged – the idea of self has the role of a vector, which, depending on its orientation, allows one to actualise (or not) this harmony. Through comparative analysis of the role of negation (detachment) of the self, this study seeks to broaden the spectrum of the processes of subjectification or practices of the self and, thus, to bring to light an aspect that has been somewhat neglected by the Western history of subjectivity. In doing so, this thesis enables better understanding of how the full-bodied (meta)physics of the Stoics is able to think the negation (detachment) of the self and, conversely, of how the Buddhist metaphysics of emptiness can develop an idea of moral subjectivity and responsibility
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Lucciano, Mélanie. "Paene Socratico genere : figures de Socrate dans la littérature et la philosophie à Rome de Plaute à Sénèque." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040071.
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Lorsque, au IVe siècle, les Romains rendirent hommage à la sagesse, ils érigèrent une statue de Pythagore. Pline l’Ancien s’en étonne : pourquoi n’a-t-on pas plutôt choisi Socrate ? Cette interrogation reflète l’intégration progressive de la figure du philosophe athénien à Rome, depuis le IIe siècle av. J.C. jusqu’à l’œuvre de Sénèque qui intériorise le modèle socratique d’enseignement.Est d’abord réuni le corpus exhaustif des occurrences de Socrate dans une perspective diachronique. Les passages sont contextualisés dans l’économie de l’œuvre, son genre et les objectifs de chaque auteur. La source grecque est, si possible, identifiée : la présence de Socrate sert alors de marqueur de la lecture des textes de Platon, de Xénophon, mais aussi d’autres Socratiques comme Eschine.Dans un second temps, les textes sont étudiés selon des regroupements chronologiques et thématiques : est alors définie une double réception de Socrate, entre valorisation et mépris, qui s’articule autour de sa grandeur, son rôle fondateur pour les écoles de pensée hellénistiques, sa mort courageuse et, à rebours, sa dénonciation de la rhétorique ou le caractère inutile des propos des Socratiques pour lutter contre les passions. Au mode de vie philosophique qu’incarne Socrate s’oppose parfois celui défini par le mos maiorum, ou encore par le poète élégiaque. Se dévoilent différentes interprétations de Socrate, ancêtre du cynisme et du stoïcisme, probabiliste ou transcendantaliste, ouvrant ainsi la voie à un transfert culturel des œuvres, mais aussi de leurs exégèses. Que ce soit dans une perspective historiographique, philosophique ou littéraire, Socrate devient peu à peu un exemplum, un modèle de vie<br>When, in 343 B.C., the Romans paid tribute to wisdom, they built a statue of Pythagoras. Why was not Socrates chosen instead ? Pliny the Elder wonders. This interrogation reflects the progressive integration of the figure of the Athenian philosopher in Rome, from the second century B.C. until the work of Seneca which internalises the Socratic teaching model.At first, the exhaustive corpus of the occurrences of Socrates is gathered in a diachronic perspective. The passages are contextualized in the entire work, its genre and the purposes of every author. The Greek sources are, when possible, identified : the presence of Socrates serves then as a marker for the reading of the texts of Plato, Xenophon, but also other Socratics like Aeschines.Secondly, the texts are studied according to chronological and thematic groupings : a double reception of Socrates is then defined, between praise and contempt, which articulates around his greatness, his founding role for the Hellenistic philosophic schools, his courageous death and, on the contrary, his denunciation of rhetoric or the fact that Socratics’ theories are useless to fight against passions. The philosophic lifestyle embodied by Socrates sometimes contrasts with the one defined by the mos maiorum, or by the elegiac poets. Various interpretations of Socrates come to light, as an ancestor of Cynicism and Stoicism, as a sceptic or a transcendentalist, paving the way for a cultural transfer of the Greek philosophical works but also of their exegeses. Whether it be in an historiographic, philosophic or literary perspective, Socrates gradually becomes an exemplum, a model of life
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Leithart, Peter J. "The iron philosophy stoic elements in Calvin's doctrine of mortification /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Martowicz, Krzysztof. "The work of Aleksandr Grin (1880-1932) : a study of Grin's philosophical outlook." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2467.
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There has been to date no attempt at a detailed examination of Aleksandr Grin’s philosophical views interpreted on the basis of his literary work. Whilst some critics have noted interesting links between the writer’s oeuvre and a few popular philosophers, this has usually been done in passing and on an ad hoc basis. This thesis aims to fill this gap by reconstructing Grin’s views in relation to the European philosophical tradition. The main body of the thesis consists of three parts built on and named after three essential themes in philosophy: External World, Happiness and Morality. Part One delineates Grin’s views on nature and civilisation: I argue first that his cult of nature makes it possible to conceive of Grin as a pantheistic thinker close to Rousseau and Bergson, and then I reconstruct the author’s criticism of urbanisation and industrialisation. In the second part I assess the place of happiness in Grin’s world-view, indicating its similarities to the philosophy of various thinkers from the Ancients to Schopenhauer and Nietzsche. After sketching a general picture of the concept of happiness in Grin’s works, I discuss the place of material and immaterial factors in the writer’s outlook. I also gather maxims expressed by the protagonists in his fiction that can be taken as recommendations concerning ways of achieving and defending happiness. Finally, I link happiness with the problem of morality in Grin’s oeuvre. In the final part I examine modes of moral behaviour as displayed by the author’s protagonists. Firstly, I argue that in Grin’s works we find numerous examples and themes that allow us to perceive him as an existentialist. Secondly, I indicate Grin’s adherence to rules of conduct commonly associated with chivalric literature. Thirdly, I emphasise the importance of Promethean-like characters in the moral hierarchy of Grin’s protagonists.
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Dyson, Henry. "Stoic rationalism." Diss., Columbia, Mo. : University of Missouri-Columbia, 2005. http://hdl.handle.net/10355/4299.
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Thesis (M.A.)--University of Missouri-Columbia, 2005.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (July 13, 2006) Includes bibliographical references.
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Smith, Antony. "Seneca's 'De ira' : a study." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:c64a2fba-8ba0-4f14-919f-f59ce11cfe34.
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This thesis offers new philosophical and literary interpretations of Seneca's 'De ira'. It takes as its starting-point the observation that both the philosophical position on which the text relies and the way in which it is organised appear to be chaotic, and it investigates how far and why this is the case. It shows that a coherent philosophical position underlies the text but that the text presents it as incoherent, and that it does this for therapeutic purposes. Similarly, it shows that the text is organised in a far more orderly way than has been previously appreciated, and it explains how the (apparent) disruption of that organisational system serves the text's therapeutic function. In making these arguments, it presents new readings of the De ira that reveal the text's philosophical and literary qualities, arguing that it constitutes a more sophisticated response to Seneca's philosophical predecessors than previous accounts have claimed, and that the text, as it progresses, introduces new therapeutic strategies that provide 'safety nets' should its earlier principal strategies have failed. The thesis aims to be methodologically innovative in using Seneca's descriptions of emotional responses as well as more explicit theorising to reconstruct his philosophical position and in suggesting a new approach to interpreting the role of interlocutors and addressees in didactic and dialogic texts.
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González, Rabassó Georgina. "Subtilitates naturae. Continuïtats i ruptures a la cosmologia d’Hildegarda de Bingen (1098-1179)." Doctoral thesis, Universitat de Barcelona, 2015. http://hdl.handle.net/10803/366512.
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L’objectiu principal de la present Tesi doctoral és mostrar les línies de continuïtat i les ruptures que articulen les representacions de l’univers d’Hildegarda de Bingen per mitjà de l’anàlisi descriptiva, interpretativa i comparativa dels plantejaments cosmològics que apareixen en el seu extens corpus. Dues premisses i tres hipòtesis guien la recerca. La primera premissa és el fet que Hildegarda concep l’univers material i temporal com una realitat creada per Déu on transcorre la història de la salvació. La segona premissa consisteix en què el discurs de l’autora no és específicament filosòfic (ni ho pretén ser), sinó que tot articulant diversos sabers modela un relat al·legòric i visionari on reflexiona sobre qüestions filosòfiques des d’un prisma singular. Des d’aquest punt de partida es desenvolupen les hipòtesis de la recerca. La primera sosté que la teologia de la creació d’Hildegarda es basa en una filosofia de la natura subjacent. És a dir, existeix un substrat de filosofia natural implícit que fonamenta les descripcions al·legòriques de l’univers d’Hildegarda, i aquest substrat té un sentit complet en ell mateix –encara que l’autora estableix un vincle ferm entre la cosmologia, la teologia i l’antropologia. Aquest discurs sobre la natura és explícit a la Physica i va ser desenvolupat posteriorment en el tractat Beate Hildegardis Cause et cure (s. XIII). Si bé cal subratllar, sobretot, que aquest tipus de discurs és latent en tots els escrits on l’autora parla de l’univers. La segona hipòtesi precisa quin és el recorregut dels plantejaments cosmològics d’Hildegarda tot al llarg del seu corpus, i es fonamenta en una anàlisi comparativa del rerefons filosòfic de les «visions» còsmiques, amb especial atenció al Sciuias i al Liber diuinorum operum. L’anàlisi detallada de les modificacions que efectua en els seus plantejaments permet de mesurar conceptualment la transfiguració de l’univers que descriu. Per tant, la present no és només una anàlisi sistemàtica de les teories cosmològiques exposades en els dos llibres (ja que d’ella se’n deriva una única concepció de l’univers que és fictícia), sinó que es complementa amb un vessant històrico-biogràfic. Finalment, la tercera hipòtesi indaga, en concret, la influència de la literatura timaica en el Liber diuinorum operum, i el paper decisiu que la filosofia de la natura platònica, sumada a l’estoica, hauria tingut en la reelaboració de la seva imago mundi. El resultat més rellevant de la Tesi doctoral és contribuir a situar la concepció de la natura d’Hildegarda de Bingen al panorama de renovació filosòfico-científica que es va començar a configurar a partir de la primera meitat del segle XII.<br>The main objective of this PhD Thesis is to trace the continuities and breaks shaping Hildegard of Bingen’s representations of the universe, by means of a descriptive, interpretative and comparative analysis of the cosmological scheme in her extensive corpus. The study is guided by two premises and three hypotheses. The first premise is the fact that Hildegard sees the material and temporal universe as a reality created by God, in which the history of salvation unfolds. The second premise is that her discourse is not specifically philosophical (and does not claim to be so), but articulates various fields of knowledge in giving form to an allegorical and visionary narrative in which she reflects on philosophical issues from her own unique perspective. It is from this starting point that the research hypotheses are developed. The first of these affirms that Hildegard’s creation theology is based on an underlying philosophy of nature, i.e. that it is underpinned by an implicit foundation of natural philosophy which moulds the allegorical descriptions of Hildegard’s universe; and that this substratum has a complete meaning in itself (although she establishes strong links between cosmology, theology and anthropology). This discourse on nature is explicit in the Physica and would later be developed further in the treatise Beate Hildegardis Cause et cure (s. XIII). It is of particular note that this type of discourse is latent in all of Hildegard’s writings on the universe. The second hypothesis clarifies how her cosmological ideas evolve throughout her work, and is grounded in a comparative analysis of the philosophical background to her cosmic “visions,” paying special attention to the Sciuias and the Liber diuinorum operum. This detailed analysis of the modifications she makes to her design enables us conceptually to measure the transfiguration of the universe she describes. This study, then, is not only a systematic analysis of the cosmological theories contained in the two books mentioned above (since this would yield only one –fictional– view of the universe), but is also complemented by a historical-biographical dimension. Finally, the third hypothesis investigates, more specifically, the influence of Timaeic literature on the Liber diuinorum operum, and the decisive role played by both Platonic and Stoic natural philosophy in the reshaping of Hildegard’s imago mundi. The most important result of the Thesis is to contribute to locating Hildegard of Bingen’s views on nature within the spectrum of philosophical-scientific renovation beginning to emerge during the first half of the 12th century.
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Bregalda, Maíra Meyer. "Sapientia e uirtus : principios fundamentais no estoicismo de Seneca." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/271122.
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Orientador: Paulo Sergio de Vasconcellos<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-06T07:00:18Z (GMT). No. of bitstreams: 1
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Previous issue date: 2006<br>Resumo: Os conceitos de sapientia e uirtus em Sêneca (4 a.C. ¿ 65 d.C.) permeiam grande parte de sua obra, sendo que, por vezes, encontram-se fortemente ligados: pode-nos parecer difícil pensar em uma pretensa relação de subordinação entre os conceitos de sabedoria e virtude em si mesmos; no entanto, o modo como ambos se conjugam na obra desse autor incita-nos a questionar se a meta final do homem é a virtude através da sabedoria, ou a sabedoria através da virtude. A filosofia estóica é bastante conhecida pelo fato de subjugar a lógica, e mesmo a física, à moral: como o próprio Sêneca apregoa, nada teria valor se não pudesse ser utilizado na vida prática. E, justamente no âmbito dessa, tais categorias são desenvolvidas nos escritos do estóico. Dessa forma, à primeira vista, tende-se a considerar que, para o filósofo, a sabedoria estaria subordinada à virtude. A pesquisa que realizamos dividiu-se em três etapas: a seleção e tradução de epístolas senequianas que expusessem sua concepção daqueles dois conceitos; a elaboração de notas explicativas; um estudo introdutório acerca da relação entre o ser sábio e a virtude, no contexto em que o filósofo se insere<br>Abstract: The concepts of sapientia and uirtus in Seneca (4 b.C. ¿ 65 a. C.) permeates a great part of his works, seeing that, sometimes, they are strongly linked: it seems to be difficult to think about an assumed relation of subordination between the subjects of wisdom and virtue in themselves; nevertheless, the form both get conjugated in this author¿s works incites us to question if the man¿s final goal is virtue through wisdom or wisdom through virtue. The stoic philosophy is well known by the fact of subjudging the logic and even physics to ethics: as Seneca himself proclaims, it would be useless if it could not be used in daily life. And, precisely on its ambit, these categories are developed on the author¿s writings. Therefore, at first sight, it tends to consider that, for the philosopher, wisdom would be subordinated to virtue. Our research was divided into three steps: selection and translation of Seneca¿s epistles that expose his conceivings about the two concepts; elaboration of explicative notes and an introductory study about the relation between being a wise man and the virtue, in a context where the philosopher inserts himself<br>Mestrado<br>Mestre em Linguística
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D'Jeranian, Olivier. "Responsabilité et engagement dans le stoïcisme." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010538.
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Cette recherche prend pour objet d’étude la conception stoïcienne de la responsabilité, éclairée par la thématique contemporaine de l’engagement. Les différents niveaux du discours – ontologique, physique, psychologique, moral et politique – réinterrogent également, par leur articulation problématique, l’unité des stoïciens. On résume traditionnellement leur fatalisme à un «compatibilisme», dans la mesure où ils conjuguaient liberté et déterminisme. Cette compatibilité est au principe même de la notion de responsabilité, dont il s’agit de comprendre comment, de la physique à la morale, mais aussi, du stoïcisme hellénistique au stoïcien impérial, elle reçoit un traitement autant inédit qu’équivoque. On s’interrogera ainsi sur l’articulation du concept de «cause» (αἴτιον) avec celui de «ἐφ' ἡμῖν» (ce qui dépend de nous), concepts qui mettent en jeu la problématique de l’imputation – où il s’agit de fonder la responsabilité humaine – dans son lien avec celle de l’assomption, où il s’agit de la reprendre à son propre compte en accomplissant son rôle et ses devoirs. Ces deux versants de la responsabilité mobilisent toutes les branches du système stoïcien, et leur caractère organique. On montre que la responsabilité reçoit une extension maximale, parce que son analyse est synthétique. Le passage de la responsivité ontologique à l’assomption morale, qui ouvre, de Chrysippe à Épictète et Marc Aurèle, à une éthique de la responsabilité et à un engagement philosophique, qui fait fond sur l’idée d’acceptation et de renversement, constituera le point de mire de notre questionnement<br>This research studies the Stoic conception of responsibility, informed by the contemporary theme of commitment. Different levels of the discourse - ontological, physical, psychological, moral and political - will also question anew, by their problematic articulation, the unity of the Stoics. Traditionally, their fatalism is summarized by a "compatibilism", insofar as they associate freedom and determinism. This compatibility is at the very principle of the concept of responsibility, which we should understand by how it receives a treatment as unique as equivocal, from its physics to its morals, but also from the Hellenistic to the Imperial stoicism. We will thus wonder about the articulation of the concept of "cause" (αἴτιον) with that of "ἐφ' ἡμῖν" (that which is up to us), concepts that involve the issues of attribution - where it comes to build up human responsibility - and assumption, where it comes to seize it again by performing one's role and duties. Those both sides of responsibility mobilize all the branches of the Stoic system and their organic character. We show that responsibility receives a maximal extension, because its analysis is synthetic. The shift from ontological responsiveness to moral assumption that leads, from Chrysippus to Epictetus and Marcus Aurelius, towards an ethics of the responsibility and a philosophical commitment, which builds on the idea of acceptance and overthrow, will be the focus of our inquiry
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Hasic, Anida. "La tensione tra interiore ed esteriore. Studio attorno all'idea di securitas in Seneca." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040079.
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Ce travail de recherche reconstruit la valeur de la notion de securitas d'un point de vue conceptuel et du point de vue de l'histoire de la philosophie dans le but de montrer la centralité du concept et la cohérence de son développement dans la réflexion philosophique de Sénèque. À cette fin les dimensions intérieure et extérieure sont examinées dans leur relation d'implication mutuelle : premièrement la securitas est étudiée par rapport à la dimension psychologique du sujet dans le contexte du progrès moral, deuxièmement, elle est étudiée par rapport à la relation à autrui dans le contexte sociale de l'Empire. La securitas est également analysée en référence au statut épistémologique des Naturales Quaestiones pour étudier la relation que l'homme entretient avec le monde des phénomènes naturels grâce à la science. En outre le concept a été examiné à l’intérieur de la relation entre oeuvre philosophique et oeuvre tragique (Oedipus). Le postulat éthique de la securitas trouve une résonance et un sens complémentaires dans la poétique de l’oeuvre tragique, ce qui détermine donc une poétique de l'incertain. La recherche montre que la présence du focus sur la dimension intérieure vise des objectifs éthiques concernant la sphère extérieure. Ce qui ressort en outre de l’étude de la notion de securitas est une relation tendue avec le monde. Ce caractère tendu de la relation au monde nous a conduit à clarifier la position de Sénèque vis-à-vis de la tradition stoïcienne à laquelle il appartient, ainsi que son attitude par rapport aux autres influences philosophiques (Lucrèce, Cicéron, Celse) et idéologiques (Velleius Paterculus) auxquelles il est perméable<br>This research reconstructs the value of the concept of securitas in Seneca's thought with the aim to show its centrality and the organic nature of its development both from a conceptual point of view and from the point of view of the history of ideas. Therefore the interior and the exterior dimensions of the notion and their mutual implications are analyzed: securitas is examined in its interior psychological dimension in the context of moral progress, subsequently the importance of the concept is taken into account in connection with social relations in the imperial context. The epistemological questions of the notion in Naturales Quaestiones are also studied in order to investigate the relationship that man entertains with the world of natural phenomena through science. Securitas was also examined within the relationship between philosophical and dramatic works (Oedipus), suggesting the presence of ethical assumptions of securitas in their inverted sense on a poetic level and allowing us to describe Seneca's poetic as a poetic of uncertainty. The research shows that the ethical aspects which focus on the interior dimension become part of relating to the outside world as well. The tense relationship with the world, which emerges from the study of the concept of securitas, can also be linked to the way Seneca deals with previous philosophical tradition and have contributed to clarify his position with respect to the Stoic tradition to which he belongs, as well as with respect to other philosophical (Lucretius, Cicero, Celsus) and ideological (Velleius Paterculus) influences which are present in his works
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De, Pietro Matheus Clemente 1984. "Noções estóicas de harmonia no De vita beata de Sêneca." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270797.
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Orientador: Isabella Tardin Cardoso<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-22T01:01:04Z (GMT). No. of bitstreams: 1
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Previous issue date: 2013<br>Resumo: O presente estudo dá continuidade à pesquisa anterior acerca da noção estóica de "harmonia" ou "acordo" na prosa do filósofo romano Lúcio Aneu Sêneca (4 a.C. -65 d.C.). Conforme verificado em estudo de Mestrado, areferida noção-, central à escola estóica -, encontra-se expressa por Sêneca de diversos modos, e, além disso, tem suas diversas particularidades apresentadas e desenvolvidas em diferentes "faces" pelo filósofo. No presente estágio da pesquisa, concentramos nossa investigação na obra De uita beata ("Sobre a vida feliz"), e procuramos analisar a presença e função que diferentes noções de "harmonia" e "acordo" têm no texto. Para isso, apresentamos uma tradução completa da obra, acompanhada de notas explicativas e de estudo acerca da tradição manuscrita do texto. No que concerne à noção em apreço, propomo-nos a conduzir investigação extensiva sobre noções de "harmonia" na escola estóica, bem como dos fundamentos teóricos que as suportam, e apresentamos os resultados em forma de uma sistematização geral desse conceito. Após tais considerações, realizamos análise detalhada de dois trechos do De uita beata,nos quais a presença de referências à "harmonia" estóica se mostra de modo mais evidente. A análise revelou que, ao menos nessas passagens, é observável um discurso densamente filosófico, aparente apenas após atenção a certos elementos estilísticos nela empregados, bem como ao reconhecimento de alusões e referências que Sêneca faz a particularidades da noção estóica de "harmonia". De modo geral, ao longo de toda a pesquisa-,seja durante a tradução, a investigação teórica, ou a análise de passagens da obra -, procuramos atentar ao vínculo entre filosofia e retórica verificável em Sêneca<br>Abstract: This thesis gives continuity to previous research on the Stoic notions of "harmony" and "agreement" in the prose works of the Roman philosopher Lucius Annaeus Seneca (4 BCE -65 CE). As observed in my studies at Masters' level, the idea in question is employed by Seneca in different manners and, in addition, it has its peculiarities presented and developed in several facies by the philosopher. In the current research I have focused my investigation on De uita beata ("On the happy life"), and I have conducted an analysis on the presence and function that different notions of "harmony "and "agreement" have in the text. To that purpose I present a complete translation of the work, accompanied by explanatory footnotes and by an inquiry of the manuscript tradition of the text. Regarding the idea under scrutiny, I have attempted careful examination of the notions of "agreement" in the Stoic school, as well as of the theoretical premises they relate to, and I have presented the results thereof in the form of a broad systematization of that concept, especially in its relation to Seneca's De uita beata. After such considerations I have performed a detailed analysis of two passages of De uita beata, in which the presence of references and allusions to some sort of Stoic "harmony" is more evident. The analysis has concluded that, at least in these excerpts, one may observe densely philosophical discourse, something manifest after close attention to certain stylistic elements found in it, as well as the identification of allusions and references that Seneca makes to particularities of that Stoic notion. In general -be it in the translation, in the theoretical investigation, or in the analysis of selected passages -,I have attempted, during the entirety of the research, to highlight and attend to the link between philosophy and rhetoric observable in Seneca<br>Doutorado<br>Linguistica<br>Doutor em Linguística
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Cassan, Melania. "Sull'anima : la prospettiva dello stoico Seneca." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H201.
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L’objectif du présent travail est de faire la lumière sur la conception de l’âme présente à l’intérieur de la pensée philosophique de Sénèque, en faisant émerger, d’un côté, son orthodoxie fondamentale à l’égard du stoïcisme, de l’autre, sa contribution originale. Dans ce but, notre thèse est divisée en trois parties. La première s’occupe de reconnaître les caractéristiques de l’âme humaine dans ses traits essentiels (nature, structure, fonction) en faisant émerger un premier “modèle” psychologique : l’âme stable et harmonieuse qui a rejoint la vertu. La seconde partie approfondit un second “modèle” psychologique : celui d’une âme instable, dysharmonique et passionnelle. Enfin, la troisième partie analyse la question de l’âme dans les œuvres qui ne sont pas stricto sensu philosophiques (les tragédies et les Naturales Quaestiones) dans la mesure où elles se révèlent avoir des affinités significatives avec le discours développé dans les deux premières parties, nous permettant ainsi de spécifier encore mieux notre thèse<br>The aim of this work is to unveil the conception of the soul within Seneca's philosophical thought by bringing out, on the one hand, his underlying orthodoxy towards Stoicism and, on the other, his original contribution. In this regard, the dissertation is divided into three parts. The first one reconstructs the characteristics of the human soul in its essential traits (nature, structure, functions) and develops a first psychological “model”: the stable and harmonious soul that has achieved virtue. The second part deepens a second psychological “model”: that of an unstable, disharmonious and passionate soul. Finally, the third part analyses the works not stricto sensu philosophical (tragedies and Natural Questions), as they reveal significant affinities with the discourse on the soul conducted in the first two parts, allowing us to specify our thesis even better
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Bregalda, Maíra Meyer. "Gloria, libertas et al. = valores tradicionais da Roma republicana nos escritos filosóficos de Sêneca." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269181.
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Orientador: Paulo Sérgio de Vasconcellos<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-17T22:50:23Z (GMT). No. of bitstreams: 1
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Previous issue date: 2011<br>Resumo: Este trabalho objetivou verificar que aspectos de conceitos encontrados durante a época republicana de Roma - como, por exemplo, a glória, a liberdade, a fama etc - se mostram na obra de Sêneca (4 a.C. - 65 d.C.). Constatou-se que a maneira segundo a qual o filósofo constrói essas noções difere da de Cícero (106 - 43 a.C.). Pode-se dizer, seguramente, que Sêneca "interioriza" conceitos que estavam, antes do Império, restritos a um contexto social e político. Para o Estoicismo, o importante é a vida moral dos seres humanos, e é nesse campo de ação que os escritos de Sêneca se desenvolvem. A investigação pretendeu demonstrar o modo como Sêneca trata os conceitos romanos, apresentando, de maneira original, as noções equivalentes gregas. Em sua obra, notadamente nas Epistulae morales ad Lucilium e em alguns Dialoghi - como o De breuitate uitae e o De tranquillitate animi - o filósofo emprega instrumentos linguísticos lexicais e morfossintáticos (esses últimos, de modo mais numeroso) referentes à interioridade. Em Sêneca, não somente os recursos linguísticos como também os imagéticos constituem parte do processo de interiorização. Nosso intuito, neste presente estudo, buscou expor tais recursos na medida em que surgiam juntamente com os conceitos por nós trabalhados<br>Abstract: This dissertation aimed at ascertaining which aspects found during the republican time period in Rome - for instance glory, freedom, fame, among others - are evident within Sêneca's work (4 BC - 65 AD). It was observed that the way this philosopher goes about building these notions is different from that of Cícero (106 - 43 a.C). One may firmly state that Sêneca "interiorizes" concepts that had been, prior to the Empire, restricted to social and political contexts. To Stoicism, the most important thing is the moral life of human beings, and it is within this field of action that Sêneca's writings are developed. This investigation intends to show the way Sêneca deals with these Roman concepts by showing, in an original way, the equivalent Greek notions. In his work, notably in Epistulae morales ad Lucilium and in some Dialoghi - such as De breuitate uitae and De tranquillitate animi - the philosopher makes use of linguistic instruments such as lexical and morphosyntactic ones (the latter being used more frequently) to refer to interiority. Within Sêneca's work, the process of interiorization involves not only linguistic but also imagery resources. Our goal, in the present study, sought to expose these resources as they emerged along with the concepts we work with<br>Doutorado<br>Linguistica<br>Doutor em Linguística
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Ferrari, Emiliano. "La diversité de nos passions ! Corps, âmes et sagesse dans les Essais de Montainge." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30031/document.
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La considération des passions dans les Essais met au jour un phénomène complexe et transversal, où se manifeste le grand présupposé de l’anthropologie de Montaigne : l’homme est une unité indivisible de corps et d’âme. Comme l’homme, les passions sont des phénomènes mixtes qui ont une double étiologie : elle peuvent naître dans le corps ou dans l’âme. Par sa propre constitution, l’homme est donc naturellement sujet à un « nombre infiny des passions », et la sagesse des Essais n’est que la capacité de gouverner et modérer les forces passionnelles pour réaliser la perfection humaine qui seule soit possible : savoir « jouyr » de son propre être singulier. L’éthique demandera ainsi une connaissance préalable des limites et des pouvoirs physiologiques et psychologiques qui sont propres à l’homme, car la sagesse doit être efficace et réellement utile. La connaissance du corps conduira à une critique de l’hylémorphisme psychologique et à l’affirmation de l’indépendance des dynamiques corporelles : l’expérience des actes involontaires, l’affectivité organique, les passions sensibles se développent sans aucune référence animique mais, au contraire, ils affectent profondément l’âme. La connaissance psychologique, quant à elle, cherchera à saisir, par l’introspection directe, les dynamiques qui constituent les passions de l’âme. Cette connaissance permettra à l’âme de découvrir son propre pouvoir d’engendrer des passions, ce qui lui permettra de gérer les conflits et les tensions entre les passions par le moyen d’autres passions. Se dessine ainsi, dans le livre III des Essais, une discipline de l’âme qui est une gestion de ses propres mouvements passionnels mais aussi des passions corporelles : l’âme doit en fait pratiquer un constant retour à son corps, et par cela intensifier l’unité psychosomatique. C’est dans cette unité, toujours à rétablir, que l’homme a accès à la jouissance de son être et à la perfection morale<br>The study of the emotions in the Essais of Montaigne shows a complex phenomenon, which demonstrate the great assumption of the Montaigne’s anthropology: man is an undividable unity of body and soul. Like human being, the emotion is a mixture experience that has a double aetiology: it raise in the body and in the soul. For his particular constitution, man is naturally subject to « nombre infiny des passions », and the wisdom of the Essais is nothing else that the ability of governing and harmonising the emotional forces, for realise the only human possible perfection: enjoy the proper life in his immanent singularity (sçavoir jouyr loiallement de son estre). For that goal, the moral philosophy needs to know the real physiological and psychological powers and limits of human being, because wisdom must be useful et practicable. The knowing of the body in the Essais will lead to a deconstruction of the hylomorphic psychology and to the affirmation of the independence and autonomy of the body’s dynamism: the experience of the involuntary actions and sensible emotions arise without any reference to the aristotelic psyché, and the soul fell this events as affections. On the other side, the psychological knowledge tries to understand, b the introspection, the psychological acts (linked to imagination and judgement) that constitutes the emotions of the soul. By that understanding, the soul discover his power of arising the emotions, that witch give him the concrete possibility of manage the conflicts and the tensions between passions, using the power of other different passions. This process, in the third book of the Essais, sketch a real discipline of the soul that is an administration of the soul’s emotions («passions de l’ âme») and of the body’s emotions («passions corporelles»): the soul has to rest in connection with his body, and in doing so it can intensify the psychosomatic unity. It is in that unity, constantly reaffirmed, that man has access to the enjoyment of his proper being and to the moral perfection
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Lourme, Louis. "Quelle réalité politique pour la notion de "citoyenneté mondiale" à l'époque contemporaine ? : aspects théoriques et critiques du cosmopolitisme politique contemporain." Thesis, Bordeaux 3, 2012. http://www.theses.fr/2012BOR30069.
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La recherche porte sur l’actualité de la notion de cosmopolitisme. L’origine de cette notion remonte en effet aux racines de la philosophie, mais la période contemporaine présente une caractéristique inédite dans la mesure où elle offre la possibilité d’envisager, pour la première fois, une traduction politique de ce concept. Certes le cosmopolitisme a toujours eu une dimension politique, mais, aujourd’hui, la « citoyenneté » dont il est question dans l’idée de « citoyenneté mondiale » n’est plus seulement métaphorique. Ce travail peut donc être vu comme une théorisation générale du cosmopolitisme politique contemporain. La thèse défendue est la suivante : la notion de « citoyenneté mondiale » a gagné une effectivité politique nouvelle à l’époque contemporaine. Ce travail se propose d’analyser le cadre conceptuel proposé par ce qu’on appelle aujourd’hui la « démocratie cosmopolitique », c'est-à-dire le cosmopolitisme politique. Il s’agira de l’articuler à une compréhension plus générale du concept de cosmopolitisme, de montrer les biais par lesquels le cosmopolitisme gagne en effectivité sur le plan politique, et de mesurer la pertinence des critiques possibles<br>The research focuses on the notion of cosmopolitanism as it applies today. The origin of this concept dates back to the roots of philosophy, but the contemporary period presents a unique characteristic which, for the first time, offers the possibility to consider this concept in a political sense. While cosmopolitanism has always had a political dimension, today "citizenship", when applied to "global citizenship", is no longer purely metaphorical.This work can therefore be seen as a general theory of contemporary political cosmopolitanism. The supported point of view is the following: the notion of "global citizenship" has taken a new political reality in modern times. This essay aims at analyzing the conceptual framework of what is now called the "cosmopolitan democracy", i.e. "political cosmopolitanism". It will articulate this conception to a more general understanding of the concept of cosmopolitanism, show the ways through which cosmopolitanism becomes more effective in the political sphere, and assess the relevance of possible critics
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Jacobs, Justin B. "The ancient notion of self-preservation in the theories of Hobbes and Spinoza." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/236974.
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Over the course of four sections this PhD examines the ways in which the Aristotelian, Stoic and Epicurean philosophers portray bodily activity. In particular, it argues that their claims regarding bodies' natural tendency to preserve themselves, and seek out the goods capable of promoting their well-being, came to influence Hobbes's and Spinoza's later accounts of natural, animal and social behaviour. The first section presents the ancient accounts of natural and animal bodily tendencies and explores the specific ways in which the Aristotelian, Stoic and Epicurean views on animal desires came to complement and diverge from each other. After investigating the perceived links between natural philosophy, psychology and ethics, the section proceeds to consider how the ancients used this 'unified' view of nature to guide their accounts of the soul's primary appetites and desires. Also examined is the extent to which civil society is portrayed as a means of securing the individual against others, and how Aristotelian philia, Theophrastian oikeiotês and Stoic oikeiōsis came to stand in opposition to the fear-driven and compact-based accounts of social formation favoured by the Epicureans. The second section considers how the ancient accounts of impulsive behaviour and social formation were received and diffused via new editions of ancient texts, eclectic readings of Aristotle, and the attempts of Neostoic and Neoepicurean authors to update and systematise those philosophies from the late sixteenth century onwards. The particular treatments of Hellenistic thought by authors such as Justus Lipsius, Hugo Grotius and Pierre Gassendi are considered in detail and are placed within the context of the growing trend to use Stoic and Epicurean thought to replace the authority of Aristotle in the areas of science, psychology, and politics. The final two sections are devoted respectively to considering the ways in which Hobbes and Spinoza encountered the Hellenistic accounts of bodies and demonstrating how these earlier accounts came to feature in each of their own discussions of bodily tendencies. Engaging with a wide range of their texts, each section develops the many nuances and contours that emerged as both writers developed and fine-tuned their accounts of bodily actions. This reveals the many ways in which the ancient accounts of self-preservation helped to unify large aspects of Hobbes's and Spinoza's own philosophical corpus, while equally showing how a well-developed account of bodily tendencies might challenge the scholastic worldview and expand further the boundaries of the so-called 'New Science'.
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Bihan, Alain-Christophe. "De l’anthropos : se savoir humain, entre foi et savoir." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100204/document.
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Le phénomène de laïcisation, qui, dans nos sociétés occidentales, cherche à s’affranchir du sacré, a contribué à l’émergence d’une figuration de l’humain au centre de l’univers. Malgré ce progrès, perdurent aujourd’hui, sur le terrain même de la laïcité, des traces du sacré qui induisent des tensions entre foi et savoir. Deux universaux, qui légitimement s’attirent et se repoussent, interrogent plus fondamentalement l’humain, allant jusqu’à remettre en question l’élaboration ontologique dont il a fait l’objet. Un constat qui pose le diagnostic de sa propre fin. En effet, la question de l’anthropos persiste malgré tout à s’articuler à l’intérieur de la tradition de la religion. Si la modernité, notamment amorcée par l’anthropologie kantienne, pose les premières tentatives d’une émancipation du sacré en prônant l’autonomie de la raison, il reste que l’idéal de cet humain, dit laïc, ne renonce pas vraiment au monde de Dieu. Et, pour cause, il se représente toujours sur le terrain de la laïcité en contraste avec l’humain religieux. Cherchant à dépasser les résistances relatives au monde de Dieu, je propose de faire émerger et de se représenter, au travers d’une expérience de la pensée, l’humain laïc par-delà le geste interprétatif imposé par l’institutionnalisation de la religion. Je remonte donc aux premières traces de l’humain qui persistent dans ses testaments, ses métarécits, avant tout humain. Des testaments qu’on pourrait croire oubliés, mais non perdus. Je remonte comme un archéologue de la langue au moment des premières nominations dans l’écriture qui surgissent de la Genèse. À ces Écritures qui, en définitive, viennent aussi rappeler que le syndrome de Babel plonge toujours l’humain dans sa propre dissémination, celle de son nom propre. Surgit la nécessité de se traduire comme une oeuvre, à nouveau, dans sa propre langue, pour survivre. Se traduire, pour « se savoir » humain, plutôt pour « se savoir anthropos ». Pour en comprendre la tâche, j’ai convoqué trois anciens : Paul de Tarse, Sénèque et Clément d’Alexandrie. J’ai scruté et croisé les mises en scène des nominations de l’humain à partir des occurrences du mot « anthropos » et « homo » dans l’écriture en écartant le plus possible le prisme interprétatif imposé par l’institutionnalisation de la religion. Je me suis inspiré d’un dispositif interprétatif stoïcien à partir d’Épictète pour faire surgir, au travers d’une mise en dialogue de ces trois anciens, la traduction d’un humain laïc. Une traduction qui relève d’une anthropologie du bonheur fondée sur la cohérence des disciplines du jugement, du désir et de l’action. Une traduction, certes, mais aussi une expérience d’écriture qui a amené à penser, en dernière instance, qu’au demeurant, avant la lettre, il y a lieu de penser l’émergence d’un anthropos, ni profane, ni sacré, ni religieux, ni laïque, qu’il y a lieu de « se savoir » anthropos<br>The secularization phenomenon, which in our western societies seeks to free itself from the sacred, has contributed to the emergence of a human figuration at the centre of the universe. Despite this progress, traces of the sacred that induce tensions between faith and knowledge continue to prevail today within secularization. These two universal concepts, which legitimately attract and repel each other, fundamentally question the human, to the point of putting into question the human’s underlying ontology. An observation that poses its own diagnosis. In fact, the question of the anthropos continues to articulate itself within the tradition of religion. If modernity, initiated by Kantian anthropology, poses the first attempts of an emancipation of the sacred by advocating the autonomy of reason, this idealized secular human does not renounce the world of God. And with good reason, as it is always represented as secular in contrast with the human of the religious sphere. Seeking to overcome all forms of resistance regarding the divine dimension, I propose letting the human emerge and come to be represented by means of a thought experiment that extends beyond the interpretative gesture imposed by the institutionalization of religion. I will go back to the first traces of the human that persist in early documents and texts that precede the concept of human as we understand it. This legacy may have been forgotten, but it was not lost. In the manner of an archaeologist of languages, I return to the first moments of naming in writing that takes place in Genesis. In these writings, which recall the event of Babel that plunges the human into the dissemination of its proper name, emerges the need for the human being to translate itself anew, as a work, in its own language, just to survive. Translate itself in order to know itself as human rather than as "anthropos". To understand the modalities of this task, I’ve brought together the ancient thinkers Paul of Tarsus, Seneca, and Clement of Alexandria. In analyzing these writings, I have scrutinized and cross-referenced the nominations of the human from the occurrences of the words "anthropos" and "homo", while avoiding as much as possible the interpretive prism imposed by the institutionalization of religion. I sought inspiration from a stoic interpretive framework deriving from Epictetus to create, through dialogue with these three ancient thinkers, the translation of the secular human. A translation that stems from the anthropology of happiness based on the coherence of the disciplines of judgment, desire and action. A translation, has ultimately led to thinking that, avant la lettre, before writing, there is a way to think the emergence of anthropos, neither profane, sacred, religous or secular, that there is a way to "know oneself" as anthropos
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Gerzaguet, Camille. "Ambroise de Milan, De fuga saeculi : introduction, texte critique, traduction et commentaire." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20122.
Full textAbstract:
Cette nouvelle édition critique du De fuga saeculi d’Ambroise de Milan repose sur la collation de nouveaux témoins manuscrits et sur la révision de ceux utilisés par C. Schenkl, dont les valeurs respectives sont évaluées à l’aide d’un stemma absent de son édition de 1897. Le texte ainsi édité est assorti d’une traduction originale en langue française. Le De fuga saeculi, œuvre spirituelle et morale publiée par Ambroise avec trois autres textes au sujet proche, est replacé dans le contexte milanais de la fin du IVe siècle : mutations des modes de vie chrétiens, intérêt pour la vie monastique, concurrence avec les partisans du néoplatonisme et devoir pastoral de guider et former la communauté d’une capitale impériale. L’enquête sur les sources révèle que le De fuga saeculi est à la fois l’héritier des traditions philosophiques platoniciennes et stoïciennes relues au prisme de la pensée de Philon d’Alexandrie, et le promoteur d’une fuite du monde spécifiquement chrétienne inspirée d’épisodes et de préceptes de l’Ancien et du Nouveau Testament. Le commentaire éclaire les enchaînements d’une pensée kaléidoscopique, mettant en évidence les thèmes principaux, leurs reprises et leurs variations. Est ainsi soulignée l’originalité ambrosienne de la fuga saeculi sur un sujet d’actualité à la fin du IVe siècle et au début du Ve siècle : une fuite intra-mondaine qui est différente de celle encouragée par ses contemporains, Jérôme, Paulin de Nole et Augustin<br>This new critical edition of De fuga saeculi by Ambrose of Milan is based on the collation of new witness manuscripts and the revision of those used by C. Schenkl (their respective worth was examined thanks to a missing stemma in the 1897 edition). The edition is accompanied by an original French translation. A spiritual and moral work published by Ambrose along with three other texts on a similar topic, De fuga saeculi is placed in its Milanese context of the end of the 4th century : transformations in Christian ways of living, an interest in monastic life, competition with advocates of Neo-Platonism and a pastoral duty to guide and train the community of an imperial capital. An enquiry into the sources reveals that De fuga saeculi both inherits the Neo-Platonician and Stoic philosophical traditions – reinterpreted through the thought of Philo of Alexandria –, and advocates a specifically Christian escape out of the world, inspired by events and precepts from the Old and New Testaments. The commentary displays the sequences of a kaleidoscopic thought and highlights its majors themes, re-uses and variations. Inner-wordly escape is a topical issue of the late 4th and early 5th centuries, but Ambrose’s conception expressed in De fuga saeculy is original given that it differs from those of contemporary writers such as Jerome, Paulinus of Nola and Augustine
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Herold, Carly Tess. "Virtue and irrationality in republican politics : Cicero’s critique of popular philosophy." Thesis, 2014. http://hdl.handle.net/2152/28408.
Full textAbstract:
This dissertation examines the political thought of Cicero in order to shed light on the question of the extent to which politics is or can be made rational. Much of modern political science and policy-making treats citizens as calculating pursuers of interests and preferences, if not as consistently rational. But this view has been powerfully challenged by evidence that human beings are far less adept at the determination and pursuit of our preferences than we believe ourselves to be. As a result, political scientists and policy-makers alike have begun to grapple with the question of how regimes committed to self-government ought to address the limits of our rational capacity, not only in the crafting of particular policies, but also in the rethinking of foundational and constitutional principles and institutions. By considering Cicero’s presentation of virtue and republican politics together with his analysis of the popular philosophical schools that were widely influential in his day, I show that Cicero recognizes and reflects on the pervasive irrationality in human decision-making. Like our modern critics of the irrationality of republicanism, the popular philosophical schools of Cicero’s day both deprecated politics for its inherent unreasonableness and sought to make the world as they experienced it conform to strict rules of reason. Through a reading of Cicero’s evaluation and critique of the schools in De Finibus, De Natura Deorum, and De Officiis, this dissertation aims to shed light not only on his account of the limits of reason in the political arena and the danger of attempting to overcome them, but also on his insistence that the irrational parts of human nature are the source of much that is beneficial in republican politics. Only by understanding this aspect of Cicero’s thought can we understand his reflections on the virtues of republicanism.<br>text
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(8928749), James A. Mollison. "Untimely Reflections on Nietzsche's Notions of Nature, Society, and the Self." Thesis, 2020.
Find full textAbstract:
<p><a>While Nietzsche is known as a virulent opponent of conventional morality, the critical dimension of his philosophy cannot be divorced from his novel understandings of nature, society, and the self. This dissertation clarifies Nietzsche’s treatments of these notions by comparing his views to those of other figures in the western philosophical tradition. I defend a comparative approach to Nietzsche’s philosophy and provide an overview of my project in chapter one. In chapter two, I argue that although Nietzsche shares Stoicism’s emphasis on self-discipline and on the affirmation of fate, he rejects the Stoics’ teleological understanding of nature and their view of moral values as descriptively objective. This leads Nietzsche to value passion and suffering for helping us realize the world’s indifference to our all-too human concerns and for prompting value creation. In chapter three, I argue that Nietzsche agrees with Leibniz about the existence and character of unconscious perceptions and appetites – and about the way much of our metaphysics derives from our understanding of the self. Nevertheless, Nietzsche audits metaphysical notions such as God and substance on the basis of his rejection of Leibniz’s view of the self as a monad. This leads him to pursue a naturalistic understanding of consciousness, and of ideas, as emerging to satisfy unconscious drives. In chapter four, I examine Deleuze’s interpretation of Nietzsche’s notions of the will to power and the Overman. In addition to defending the viability of these interpretations, I show how they inform Deleuze’s later notions of desiring-production and nomadology. These studies demonstrate Nietzsche’s untimely relevance to ancient, early modern, and contemporary philosophical approaches.</a></p>
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Tacheji, Marc-James M. J. "Être résistance : illustration d’une nouvelle théorie de la résistance chez le dernier Foucault." Thèse, 2009. http://hdl.handle.net/1866/3966.
Full textAbstract:
Dans le présent mémoire, je revisite l’oeuvre de Foucault à la lumière des analyses qu’il offre entre 1981 et 1984 dans ses derniers cours au Collège de France. À l’encontre de l’avis qui voit une rupture dans la pensée foucaldienne – opinion justifiée par la transition radicale qu’opère Foucault depuis l’étude de la relation entre pouvoir et savoir à l’analyse des techniques de subjectivation dans l’Antiquité – j’illustre qu’il y a continuité et complémentarité entre ses analyses des années 1970 et ses démonstrations des années 1980. Foucault trouve, au fondement de la pratique politique gréco-romaine, une éthique définie comme travail de soi sur soi. Aussi tente-t il, au travers de ses dernières analyses, de réactualiser l’askêsis comme fondement oublié de l’éthique, et l’êthos comme condition d’efficacité de la politique. Si, jusqu’en 1980, Foucault s’intéresse aux mécanismes et aux dispositifs permettant le gouvernement de la population, à partir de 1980, c’est la question du gouvernement de soi comme condition nécessaire du gouvernement des autres qui investit ses analyses. L’objectif de ce mémoire est d’illustrer, à partir de la redéfinition foucaldienne de l’éthique, la présence d’une nouvelle théorie de la résistance dans ses derniers cours au Collège de France. Par voie de conséquence, je propose implicitement des éclaircissements sur la fonction qu’occupent L’Usage des plaisirs et le Souci de soi, ultimes publications de l’auteur, au sein de son oeuvre.<br>In this dissertation, I revisit Foucault’s work through the various analyses he offered between 1981 and 1984 while teaching at the Collège de France. Against the opinion which sees a radical turn in Foucault’s thought – opinion which is seemingly justified by the author’s break with his past demonstrations on the relation between power and knowledge, and his shift towards the study of the various spiritual exercises in Antiquity – I illustrate that there is a continuity and a complementarity between his earlier studies and his later interests. Foucault uncovers, at the basis of Greco-roman political practice, an ethics defined as an exercise of the self. He then attempts, throughout his last years at the Collège de France, to reinstate askêsis as the long forgotten foundation of ethics, and the êthos as the condition of political efficiency. Until 1980, Foucault is mainly interested by the mechanisms and devices enabling the government of populations. From 1980 on, it is the question of the government of self as a necessary condition for the government of others which invests his analyses. My objective, throughout this dissertation, is to illustrate how Foucault’s redefinition of ethics allows him to advocate a new theory of resistance in his last years at the Collège de France. This dissertation therefore implicitly suggests further clarification pertaining to the function of Foucault’s last two publications (L’usage de plaisir and Le souci de soi) within his work understood as a whole.
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Therrien-Binette, Anne-Sophie. "La philosophie stoïcienne des passions : une analyse de l'amour-érôs." Thèse, 2018. http://hdl.handle.net/1866/21599.
Full text
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Nutting, Catherine M. "Rubens and the Stoic Baroque: Classical Stoic Ethics, Rhetoric, and Natural Philosophy in Rubens’s Style." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8985.
Full textAbstract:
Rubens is known as a painter; he should also be defined as an art theorist. Following Robert Williams’ theory that Early Modern art became philosophical, I believe that style can connote art theoretical interests and philosophical models, and that in Rubens’s case, these included the classical Stoic. While it would be possible to trace Rubens’s commitment to Stoicism in his subject matter, I investigate it in his style, taking a Baxandalian approach to inferential criticism. I focus on Rubens’s formal choices, his varied brushwork, and his ability to create a vibrant picture plane.
My study is divided into chapters on Ethics, Logic, and Physics. In Chapter One I treat Stoic moral philosophy as an influence in the design of Rubens’s paintings, consider similarities between classical and Early Modern interest in viewer/reader response, and argue that Baroque artists could use style to avoid dogma while targeting viewers’ personal transformation. In Chapter Two I focus on Rhetoric, a section of the Stoic philosophy of Logic. Stoic Logic privileged truth: that is, it centred on investigating existing reality. As such, Stoic rhetorical theory and the classical literature influenced by it promoted a style that is complex and nuanced. I relate this to the Early Modern interest in copia, arguing that this includes Rubens’s painterly style which, apropos copia, should be better termed the Abundant Style. In Chapter Three I explore similarities between Stoic Natural Philosophy and the Early Modern artistic interest in the unified visual field. The Stoics defined the natural world as eternally moving and mixing; with force fields, energy, and elements in constant relationships of cause/effect. The Stoic concept of natural sympathy was a notion of material/energetic interrelatedness in which the world was seen as a living body, and the divine inhered in matter. I consider ways that these classical Stoic concepts of transformation, realism, and vivified matter might be discerned in Rubens’s style.<br>Graduate<br>2020-12-14
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Claro, Francisco Eloi Martinho Prior. "Marcas helinistas na Primeira Carta de São Paulo aos Tessalonicenses : a inculturação no primeiro escrito bíblico cristão." Master's thesis, 2017. http://hdl.handle.net/10400.14/23678.
Full textAbstract:
Paulo era um homem profundamente conhecedor das raízes históricas, filosóficas,
políticas e religiosas de Tessalónica. Mergulhado neste vasto contexto cultural, procura
dele tirar partido na hora de comunicar com a comunidade cristã. Esta pesquisa
pretende examinar as marcas do pensamento helenista na Primeira Carta aos
Tessalonicenses. O estudo do ambiente histórico, social e filosófico prepara a análise das
várias referências do pensamento helenista, particularmente estoico e epicurista,
evocadas em 1Ts. A partir desta abordagem é possível sistematizar o desafio da
inculturação da fé cristã assumido pelo Apóstolo dos gentios.<br>Paul was a man with a profound knowledge of the historic, philosophic, politic and
religious origins of Thessalonica. Immersed in this vast cultural context, he take
advantage on it, when he want to communicate with the christian community. This
research intend to examin the signs of the hellenistic thoughts in the Fists Letter to the
Thessalonians. The study of the historic, social and philosophical atmosphere prepares
the analysis of the several referencies on the hellenistic thoughts, in particular stoic and
epicurean, evoked in 1Thess. From this approach, it is possible to systematize the
challenge of the christian faith inculturation, assumed by the Apostle of the gentiles.
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Seewald, Martin. "Lucan. 9, 1-604." Doctoral thesis, 2001. http://hdl.handle.net/11858/00-1735-0000-000D-F21A-1.
Full textAbstract:
Im neunten Buch von Lucans Bellum civile
übernimmt Cato der Jüngere den durch Pompeius´ Ermordung in Ägypten
vakant gewordenen Oberbefehl über die bei Pharsalos von Caesar
geschlagenen pompejanischen Truppen. Cato versucht die
republikanische Verfassung vor dem Tyrannen Caesar zu retten. Aus
dem verbrecherischen Bürgerkrieg zweier Despoten, Pompeius und
Caesar, ist somit ein bellum iustum geworden (9, 292-293). Nachdem
Cato Pompeius durch eine laudatio funebris die letzte Ehre erwiesen
hat (9, 190-214), besteht er eine Reihe von Bewährungsproben und
erweist sich als idealer Feldherr. Zur Charakterisierung Catos
greift Lucan verschiedene literarische Traditionen auf. Cato
übertrifft den homerischen Odysseus (9, 294-299. 388-389) und
Alexander den Großen (9, 268-269. 493-510. 564-586); er entspricht
in vollkommener Weise dem Feldherrenideal, wie es sich bei den
römischen Historikern der Republik (Sallust; Livius) findet
(9,294-296. 379-406. 587-593). Zentrum und Höhepunkt des neunten
Buchs stellt Lucans Bewertung Catos in 9, 587-604 dar. Die
Triumphzüge des Pompeius und des Marius sind geringer einzuschätzen
als die Leistung Catos, obwohl er schließlich Caesar unterliegt.
Entsprechend der stoischen Ethik bemißt sich der Wer einer Leistung
nicht nach dem äußeren Erfolg -dieser hängt allein von der Fortuna
ab- , sondern nach der vorbehaltlosen Erfüllung des moralisch
Gebotenen. Für den Erhalt der Republik ist Cato in den Tod
gegangen; er ist mulitärischer Held und pater patriae; er verdient
göttliche Verehrung.Die stoische Moralphilosphie ist Kern der
Poetik Lucans; daneben greift er jedoch auch auf andere stoische
Theoreme zurück. Vor allem die Naturschilderungen (9, 303-318.
420-420-444. 444-492) lehnen sich an stoische Lehre an. Zuweilen
finden sich auch Rückgriffe auf Lucrez (9, 76-77. 315-318.
471-472). Lucan ist poeta doctus; er gibt eine
wissenschaftlich-rationale Weltdeutung.Der Stil Lucans ist geprägt
durch das Paradox und die Sentenz. Dem Leser wird auf diese Weise
die Ungerechtigkeit des Schicksals vor Augen geführt, das es
zugelassen hat, daß Rom unter die Herrschaft von Tyrannen geraten
ist. Lucan beabsichtigt die Empörung seiner Leser hervorzurufen und
ermuntert sie, gegen die Kaiser Widerstand zu leisten.
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Coad, Diotima. "Pauline Christianity as a Stoic Interpretation of Judaism." Thesis, 2013. http://hdl.handle.net/1828/4538.
Full textAbstract:
This thesis investigates the social context of the Apostle Paul and the communities to which he preached with the aim of showing that early Pauline Christianity was shaped by a social milieu that included: first, a Greco-Roman and particularly Stoic philosophy, second, a universalizing Jewish movement and third, an overarching Roman political framework. Paul’s philosophy was built on a foundation of Judaism, interpreted with the tools of Stoic philosophy, and communicated to a largely Roman audience. Chapter One presents the figure of Paul as a Jew and Roman citizen with a Greek education, a product of three cultural worlds. Chapter Two argues that through allegory, Paul replaced Jewish nationalistic and ethnocentric aspects with symbolic ones, and communicated its ethical core with Stoic language and concepts to a primarily Roman audience. Chapter Three examines this audience and determines that they were largely Roman citizens who were both steeped in the prevalent philosophy of the time, Stoicism, as well as being associated with the Jewish community as sympathizers, God-fearers, or “Highest-God” worshippers, as a result of the popular Judaizing movement in the first century. Through the study of Paul, his letters, and his audience, this thesis argues that Pauline Christianity was, at its core, a Stoic interpretation of Judaism.<br>Graduate<br>0579<br>dcoad@uvic.ca
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Arriola, Acosta Martin-Rafael. "La fonction éthico-thérapeutique du discours philosophique : la contribution de Ludwig Wittgenstein à la lumière du modèle de la vie philosophique de Pierre Hadot." Thèse, 2013. http://hdl.handle.net/1866/10806.
Full textAbstract:
Le but de cette étude est de tirer profit de la contribution de Ludwig Wittgenstein à la question de la fonction éthico-thérapeutique du discours philosophique à la lumière du modèle de la vie philosophique de Pierre Hadot, dont le modèle stoïcien nous sert de cas de figure, et au sein duquel cette fonction occupe une place centrale.
L’ensemble de l’étude est composé de quatre chapitres. Le premier chapitre vise à faire ressortir et analyser les cinq composantes fondamentales de la conception hellénistique et romaine de la vie philosophique tirée de l’interprétation de Hadot qui serviront par la suite de lignes directrices pour l’exploration de ces thèmes chez Wittgenstein : la subordination du discours philosophique au mode de vie éthique, la conversion philosophique comme transformation individuelle, l’askesis comme méthode de conversion philosophique, l’idéal de sagesse comme visée éthique de la conversion philosophique et le modèle analogique de la thérapeutique philosophique.
Dans le deuxième chapitre, nous examinons comment Wittgenstein peut nous aider à penser la question de la subordination du discours philosophique au mode de vie éthique. En premier lieu, il apparaît que le discours philosophique peut avoir la fonction éthique d’exprimer un certain vouloir. Plus précisément, les valeurs fondamentales, en relation avec un contre-vouloir (besoins, tendances, désirs, sentiments) à la base de préconceptions cristallisées dans des images captivantes, forment un caractère philosophique particulier et orientent implicitement les différentes conceptions que le philosophe, par l’usage de sa volonté, fait le choix d’exprimer par le biais du discours philosophique. En second lieu, le discours philosophique peut avoir la fonction éthique de générer de bonnes habitudes de vie, c’est-à-dire de produire un effet éthique sur les comportements que nous adoptons et les actions que nous posons de façon répétée. En effet, certains arrangements conceptuels, s’ils sont en accord avec l’éthique telle qu’elle est vécue dans les pratiques effectives de la forme de vie humaine, jettent un éclairage sur notre mode de vie éthique, en fonction de la conception du bonheur que nous valorisons, de façon à ce que nous puissions orienter nos actions habituelles en ce sens.
Le troisième chapitre vise à mettre à profit la contribution de Wittgenstein à la question du discours philosophique comme outil de transformation individuelle conçue selon le modèle de la conversion philosophique. En premier lieu, il semble que le discours philosophique peut opérer une conversion de la volonté, synonyme d’une conversion à soi, et qui désigne l’arrachement à l’égard d’un certain vouloir inauthentique, indissociable d’un contre-vouloir au fondement de la pensée exprimée par le langage, pour revenir à un vouloir authentique qui coïncide avec le domaine qui est propre au sujet éthique que nous sommes. En second lieu, la fonction éthique du discours philosophique peut également s’exprimer à travers la visée éthique de la conversion qui peut être conçue comme un idéal asymptotique et philosophique de bonheur au sens de paix ou d’absence de trouble fondé sur une éthique de la finitude, de la liberté et de l’authenticité comportant une dimension transpersonnelle.
Le quatrième chapitre aborde la conception wittgensteinienne de la méthode philosophique à partir de la question du discours philosophique comme askesis. En premier lieu, le discours philosophique peut avoir ici une fonction éthique lorsqu’il est utilisé pour opérationnaliser une méthode de conversion consistant en un ensemble de techniques discursives pratiquées de façon répétée en vue d’adopter une attitude éthique. En second lieu, cette fonction peut être thérapeutique dans la mesure où la méthode de conversion peut être conçue à partir du modèle analogique de la thérapeutique philosophique, c’est-à-dire à partir d’une conception implicite ou explicite de la maladie, de la thérapie et de la santé philosophiques telle qu’en témoigne la thérapeutique holistique du langage qu’il semble possible de tirer de la pensée du second Wittgenstein.<br>The purpose of this study is to examine Ludwig Wittgenstein’s contribution to the issue of the ethical and therapeutic function of philosophical discourse in the light of the model of philosophical life of Pierre Hadot, exemplified by the Stoic model, and in which this function is central.
The whole study consists of four chapters. The first chapter aims to highlight and analyze the five basic components of the Hellenistic and Roman conception of philosophical life drawn from the interpretation of Hadot which will then serve as guidelines for the exploration of these themes in Wittgenstein’s thought : the subordination of philosophical discourse to the ethical way of life, philosophical conversion as personal transformation, askesis as a method of philosophical conversion, the ideal of wisdom as ethical aim of philosophical conversion and the analogic model of philosophical therapy.
In the second chapter, we examine how Wittgenstein can help elucidate the issue of subordination of philosophical discourse to the ethical way of life. First, it appears that philosophical discourse can have the ethical function to express a certain will. Specifically, core values, in connection with a counter-will (needs, tendencies, desires, feelings) underlying preconceptions crystallized in captivating images, form a particular philosophical character and implicitly determine the different conceptions that the philosopher, by the use of his will, makes the choice to express through philosophical discourse. Second, philosophical discourse can have an ethical function to generate good habits, that is to say, to produce an ethical impact on the behaviors that we adopt and the actions that we take repeatedly. Indeed, some conceptual arrangements, if they are in agreement with the effective practices of the human form of life, shed light on our ethical way of life, according to the conception of happiness that we value, so that we can orientate our habitual actions consequently.
The third chapter aims to build on Wittgenstein's contribution to the question of philosophical discourse as a tool for personal transformation based on the model of philosophical conversion. First, it seems that philosophical discourse can give rise to a conversion of the will, synonymous with a conversion of the self to itself, which refer to the tearing away from a certain inauthentic will, inseparable from a counter-will at the foundation of thought expressed through language, to return to an authentic will that coincides with the domain that is specific to the ethical subject that we are. Second, the ethical function of philosophical discourse can also be expressed through the ethical aim of conversion that can be seen as an asymptotic and philosophical ideal of happiness as peace or absence of disturbance based on an ethics of finitude, freedom and authenticity with a transpersonal dimension.
The fourth chapter discusses Wittgenstein's conception of philosophical method through the question of philosophical discourse as askesis. First, philosophical discourse here can have an ethical function when used to operationalize a conversion method consisting of a set of discursive techniques used repeatedly in order to adopt an ethical attitude. Second, this function can be therapeutic in that the conversion method can be elaborated through the analogic model of philosophical therapy, that is to say, as an implicit or explicit conception of disease, of therapy and philosophical health as evidenced by the holistic therapy of language it seems possible to draw from the second period of Wittgenstein’s thought.<br>Réalisé en cotutelle avec L'École des hautes études en sciences sociales de Paris
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Schrodi-Grimm, Renate. "Die Selbstmörderin als Tugendheldin." Doctoral thesis, 2009. http://hdl.handle.net/11858/00-1735-0000-0006-B4A2-B.
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