Academic literature on the topic 'Sophism (Greek philosophy)'
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Journal articles on the topic "Sophism (Greek philosophy)"
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Larsen, Øjvind. "Fra Perikles til Platon – Fra demokratisk politisk praksis til totalitær politisk filosofi." Slagmark - Tidsskrift for idéhistorie, no. 59 (March 9, 2018): 15–32. http://dx.doi.org/10.7146/sl.v0i59.104730.
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Plato is normally taken as one of the founders of Western political philosophy, not at least with his Republic. Here, he constructs a hierarchy of forms of governments, beginning with aristocracy at the top as a critical standard for the other forms of governments, and proceeding through timocracy and oligarchy to democracy and tyranny at the bottom. Following Karl Popper, the article argues that Plato’s political philosophy is a totalitarian philosophy that emphasizes the similarities between democracy and tyranny, which it considers to be the two worst forms of government. Plato’s denigration of democracy has dominated the tradition of political philosophy until recent times. This article, however, shows that political philosophy in fact originates in democracy, especially as developed by the sophists, and that philosophy is only a form of sophism with a similar origin in ancient Greek democracy. A discussion of Pericles’ funeral oration is used to show that Pericles presented a democratic political philosophy that can serve as a counterpoint to Plato’s political philosophy in the Republic.
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Saful Amin, Mohd Saiful Aqil Naim, and Syed Mohammad Hilmi Syed Abdul Rahman. "Analisis Pengaruh Falsafah al-Sufasta’iyyah dalam Filem Mentega Terbang Menurut Perspektif Falsafah Islam dan Ilmu Kalam Analysis of the Influence of Sophism Philosophy in the Mentega Terbang Film According to the Perspective of Islamic Philosophy and Kalam." Journal of Usuluddin 51, no. 2 (December 30, 2023): 1–24. http://dx.doi.org/10.22452/usuluddin.vol51no2.1.
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The philosophy of sophists is a thought that was started by a pre-Socratic philosopher named Protagoras (d. 420 BC). This thought became an epidemic of thought for the Greek civilization in understanding the concept of truth and the essence of thing. The sophists thought brought by Protagoras became the foundation stone for the philosophy of skepticism and also relativism thus urging the Greek philosophers to came up with science of logic to prove the reality. Nevertheless, this thought is still found in the past and present. On November 28, 2021, a controversial film titled Mentega Terbang was shown and it touched the sensitivity of Islam in particular. Therefore, this article was written to analyze and criticize the influence of that philosophy on this film through the method of literature review and data content analysis from the film from the perspective of islamic philospohy and knowledge of kalam. The results of the study found the elements and influence of sophists philosophy on this film despite with new variations and narrative. This indirectly proves the role of the knowledge of kalam in facing the doubts and threats of faith in today's age.
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Samuji, Samuji. "Understanding, Basics and Characteristics of Philosophy." Jurnal Paradigma 14, no. 1 (April 28, 2022): 1–11. http://dx.doi.org/10.53961/paradigma.v14i1.95.
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Understanding philosophy can be reviewed etymologically and terminology. The word philosophy comes from the Greek which is a compound word Philosophia or Philosophos. The word consists of two words namely philos (philein) and Sophia. The word Philos means love (love), while Sophia or sophos means knowledge, truth, wisdom or wisdom (wisdom). So etymologically philosophy means love of knowledge, truth or wisdom. There are 3 (three) foundations in philosophy, namely the ontology basis, the epistemological basis and the axiological basis. Meanwhile, according to Suprapto Wirodiningrat in Surajiyo (2012: 13), there are 3 (three) characteristics of philosophy, namely; Thorough, basic and speculative.
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Trendelkamp, Tim. "Individualism and Archaic Order of Society in The 'Greek Worldview' of Max Wundt." Ideas and Ideals 14, no. 3-1 (September 29, 2022): 55–74. http://dx.doi.org/10.17212/2075-0862-2022-14.3.1-55-74.
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In this article the Problem of the development of Individualism during the cource of the history of ancient Greece as described by Max Wundt is discussed. The development of Sophism is observed. Then, the philosophical Systems of Plato and Aristotle are being discussed as solutions to the problem of Greek individualism. Inner contradicitons in Max Wundt's argument in favour of Platonism are being discovered. Aristotelian arguments against the radical ascetic platonic system as described by Max Wundt are being given. The main material of this research are original texts of Max Wundt. The main subject of research is Max Wundts text "Greek Ideology". This text is read and analyzed to illucidate its inner philosophical systematic. The main method is thus the method of conceptual and systematic analysis. This analysis is combined with own commentary, to make an intuitive philosophical access easier for the reader. The aristotelian arguments against a radical ascetic style of culture and constitution of state are of surprising efficiency and sophisticated. These arguments have been studied and were better understood. The development of the problem of individualism in the course of the ancient Greek history can now be better understood. The concept of the naive archaic collectivism as explained by Max Wundt provides a further understanding of the motivating forces behind authoritarian and collectivist political systems. The meaning of the Greek tragedy and the works of Homer during the course of the development of Greek invdividualism can now be better understood. Inner contradicitions in the argumentation of Max Wundt have been discovered. Max Wundt gave an important text to better understand the development of ancient Greek individualism and the problems this development entails from his point of view. The discussion between the point of view of Max Wundt, who is supporting Platonism, with the arguments of Aristotle, gave a lot of insight into possible arguments in favor of different solutions in overcoming 'Sophistic' phases of the historical development of socio-cultural entities. My further research will pay attention to the political philosophy of Aristotle, which is centered around the concept of the „Doctrine of the Mean“. I suppose that this study can supply some interesting new insights and arguments for questions of political philosophy of concern to the thinkers of the „Conservative Revolution“ in Germany at the beginning of the 20th century. I also think that historical research of Max Wundt's concept of „naive archaic individualism“ could be of interest. But perhaps it is just a working hypothesis to create a coherent philosophical picture of the development of ancient greece society and ancient greek thought.
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Elbakyan, Alexandra A. "Open Use of Reason: Socrates and Kant." Kantian journal 42, no. 4 (2023): 11–34. http://dx.doi.org/10.5922/0207-6918-2023-4-2.
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Kant is compared with Socrates because the two philosophers have much in common. Both thinkers were central figures in their time. Kant revolutionised the philosophy of the modern period dealing with questions of ethics and epistemology; Socrates brought about a similar revolution in ancient Greek philosophy. The image of Socrates continues to inspire modern scholars, the main features of this image being rationality and publicity. Socrates is seen as an arch-rationalist and the founder of science and philosophy as a whole. Besides, he practised philosophy publicly, being an antipode of another ancient Greek philosopher, Pythagoras, whose doctrines were secret. Coming together in the image of Socrates, publicity and rationality mutually condition each other. This again is a feature shared with Kant who put forward the concept of the public and private use of reason. Today, the term “publicity” should be replaced by the more accurate term “openness.” Like publicity, openness implies accessibility of knowledge to the largest possible number of people. However, openness is a broader concept: it makes it possible both to explain the interconnection between the freedom of reason and its publicity advocated by Kant and to draw a demarcation line between Socrates and the Sophists who were also public intellectuals. Whereas the Sophists sought personal gain and popularity, Socrates viewed the practice of philosophy as a form of self-sacrifice for the good of society; this led the Sophists to relativism and Socrates to the discovery of rational thinking. The conclusion is that openness, interpreted as accessibility of knowledge and the possibility of its development, constitutes the key component of rationality.
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Makhortova, Varvara. "Classical Antiquity in the Poetry of Sophia de Mello Breiner Andresen." Stephanos Peer reviewed multilanguage scientific journal 44, no. 6 (December 30, 2020): 96–102. http://dx.doi.org/10.24249/2309-9917-2020-44-6-96-102.
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The article analyses the influence of Ancient Greek philosophy and mythology, noticeable in the poetry of Sophia de Mello Breyner Andresen. The results of the analysis show that Sophia de Mello’s poetry, seemingly non-philosophic, is based on the ideas close to the theories proposed by ancient philosophers from Pre-Socratics philosophers to Socrates, Plato and Aristotle. The ideas of the unity between the human being and the Universe, as well as Plato’s theory of the Truth, the Good and the Beauty gain the special importance for the Portuguese writer. The ancient myths are reinterpreted by Sophia de Mello. The Ancient Greece is represented as the symbol of harmony between the human being and the Nature.
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Simangunsong, Venny Herawati. "HUBUNGAN FILSAFAT PENDIDIKAN DAN FILSAFAT MATEMATIKA DENGAN PENDIDIKAN." Sepren 2, no. 2 (December 9, 2021): 14–25. http://dx.doi.org/10.36655/sepren.v2i2.513.
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Etymologically (meaning according to the word) the term philosophy comes from the Greek philosophia. This word is a compound word philos which means lover or friend of knowledge, and sophia which means wisdom or wisdom. Whereas mathematics has long been considered the most familiar source of certain knowledge to mankind. The word mathematics comes from the Latin word mathematics which was originally taken from the Greek word mathematike which means studying. Philosophy of educational disciplines is metadisiplinary, in the sense that it relates to concepts, ideas, and methods of educational science. Education requires a philosophy because educational problems are not only related to the implementation of education which is limited by experience, but wider, deeper, and more complex problems, which are not limited by experience or educational facts, and cannot be reached by educational science. . Educational philosophy must be able to provide guidance to educators (teachers). This will color their behavior in managing the teaching and learning process (PBM). In addition, understanding the philosophy of education will keep them from groping, trying without planning in solving educational problems.
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Thomason, Steven. "Philosophy and Law: An Interpretation of Plato’s Minos." POLIS, The Journal for Ancient Greek Political Thought 32, no. 1 (May 5, 2015): 55–74. http://dx.doi.org/10.1163/20512996-12340038.
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Plato’s Minos presents a twofold argument. In part it is a facile defense of law directed at a typical Athenian citizen. On another level it is a sophisticated teaching that ponders the question what is law for the would-be philosopher or student of Socrates. These arguments are made in three parts. First, it becomes clear that Socrates’ interlocutor has been influenced or corrupted by the teachings of sophists. Second, Socrates attempts to reform the interlocutor’s opinion of law by suggesting there is a science of law. Finally, Socrates argues that present day Greek laws are derived from the oldest Greek laws, which were revealed and taught by Zeus himself. With this twofold argument Socrates counters his interlocutor’s sophists’ influenced opinion of law and reveals to the careful reader the complexity of the question: what is law?
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Sagat, Peter, and Marian Ambrozy. "Searching for cultural, historical, ethical and philosophical roots of sport in archaic and classical Greek philosophy." XLinguae 15, no. 1 (January 2022): 86–95. http://dx.doi.org/10.18355/xl.2022.15.01.09.
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Already the Homeric period meant a high social status for successful athletes. However, it was exclusive; it excluded those whose time was needed to work for a living. Democratization in Athens and the militarization of sport in other fields had brought the spread of sport to the wider classes. Xenophanes became the first critic of the sport as a philosopher. Sophists, in turn, emphasized the importance of educational training for life, including sports education. Although the character of the historical Socrates is problematic, it is generally believed that Socrates left behind the legend of a physically immensely disposed, resilient man. Plato consolidated the role of sport through his role in social philosophy. Specifically, he spoke of the importance of the virtue ἀνδρεία. Although Aristotle characterizes kalokagathia and defined the role of sport within virtues, he was critical in its evaluation. He refused to practice sports if it led to a deterioration of the body. Partly archaic, especially classical Greek philosophy provided a theoretical rationale for recognizing sport as a meaningful activity, but also its critique.
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Koamesakh, Adolfina Elisabeth. "Logos dan Sophia dalam Perjanjian Baru." SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 2, no. 2 (January 28, 2020): 60–78. http://dx.doi.org/10.47166/sot.v2i2.9.
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Hearing about the word "logos" often causes people to been set of leading their thoughts to the confusing Greek philosophy. Indeed for Greek philosophers, the word refers to the group of angels they know by the name demiourgos. This demiourgos angel according to Greek philosophy became human. If this thought is followed, then what turns into a person is not God but angels. For this reason, the notion of logos according to Christianity differs from the beliefs of philosophers. Christian logos are God's incarnated Word.
Abstrak: Mendengar kata “logos” seringkali orang terjebak yang mengarahkan pikirannya ke filsafat Yunani yang membingungkan itu. Memang bagi filsuf Yunani, kata itu mengarah kepada kelompok malaikat yang mereka kenal dengan nama demiourgos. Malaikat demeourgos inilah menurut filosofi Yunani yang menjadi manusia. Jikalau pemikiran ini diikuti, maka yang menjelma menjadi manusia itu bukkan Allah tetapi malaikat. Karena itulah, pengertian logos menurut Kekristenan berbeda dengan keyakinan para filsuf. Logos orang Kristen adalah: Firman Allah yang menjelma.
Dissertations / Theses on the topic "Sophism (Greek philosophy)"
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Levett, Bradley Morgan. "Contradiction and authority in Gorgias /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/11460.
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Buchanan, Angela S. "The Sophists and The federalist : re-examining the classical roots of American political theory." Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/941733.
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The field of rhetoric has recently begun to position the Sophists as an integral part of the history of the discipline. Sophistic influence has been acknowledged in other fields as well, particularly philosophy and literary theory; however, Sophistic influence on political theory has been virtually ignored. This thesis examines the epistemology of the Sophists within the context of the debates of ancient Greece, and illustrates the connections between Sophistic thought and the ideology behind the structuring of the American federal government. Specific connections are made between the epistemology of the Sophists and that expressed in The Federalist, as well as that of earlier political theorists Thomas Hobbes and John Locke.Department of English
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Whittington, Richard T. Bowery Anne-Marie. "Where is Socrates going? the philosophy of conversion in Plato's Euthydemus /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5216.
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Harbsmeier, Martin S. "Betrug oder Bildung : die römische Rezeption der alten Sophistik /." Göttingen : Ed. Ruprecht, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3025887&prov=M&dokv̲ar=1&doke̲xt=htm.
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Leibowitz, Lisa Shoichet. "On hedonism and moral longing the Socratic critique of sophistic education in Plato's "Protagoras" /." Diss., Connect to online resource - MSU authorized users, 2006.
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Silva, Jose Lourenço Pereira da. "O sofista de Platão : uma revisão da hipotese das formas." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279823.
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Orientador: Alcides Hector Rodriguez BenoitTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Essa tese examina a ontologia platônica. A hipótese de trabalho é que Platão no Sofista revisa sua teoria das Formas. A influência da teoria do Ser de Parmênides levou Platão a uma teoria das Formas que era demasiadamente austera uma teoria que levou a metafísica de Platão a aporia. O Parmênides mostra essa vulnerabilidade da teoria de Platão. A fim de revisar sua teoria, Platão realiza uma espécie de terapia sobre sua ontologia, revendo uma de suas fontes principais: o eleatismo. Iniciando no Parmênides e continuando no Sofista, Platão critica sua herança eleática para salvar sua doutrina das Formas. É uma conseqüência da concepção eleática do 'ser' e do 'um' a impossibilidade de pensar o não-ser e a multiplicidade sem contradição. Criticando a concepção eleática, Platão revisa a teoria das Formas. Enquanto outrora cada Forma era um ser e uma unidade à maneira parmenideana, a crítica de Platão a Parmênides torna possível às Formas se misturarem - isto é, serem capazes de participação recíproca - em virtude do que cada Forma é una e múltipla ao mesmo tempo
Abstract: This thesis examines platonic ontology. The working hypothesis is that Plato in the Sophist revises his theory of Forms. The influence of Parmenides' theory of Being had led Plato to a theory of the Forms that was too austere, a theory that led Plato's metaphysics to aporia. The Parmenides shows this vulnerability in Plato's theory. In order to revise his theory, Plato perfoms a kind of therapy upon his ontology, by reviewing one of his main sources: the eleatism. Beginning in the Parmenides and continuing in the Sophist, Plato criticizes his eleatic legacy to save his doctrine of Forms. It is a consequence of the eleatic conception of 'being' and 'one' that it is impossible to think of not-being and multiplicity without contradiction. By criticizing the eleatic conception, Plato revises the theory of Forms. Whereas formerly each Form was a being and a unity in parmenidean manner, Plato's critique of Parmenides makes it possible for the Forms to mix-that is, to be capable of reciprocal Participation in virtue of which each Form at once is one and many
Doutorado
Doutor em Filosofia
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Johnson, Diane Louise. "Claudius Aelianus' Varia historia and the tradition of the miscellany." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25073.pdf.
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Martinez, Josiane Teixeira. "A defesa de Palamedes e sua articulação com o Tratado sobre o não-ser, de Gorgias." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270752.
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Orientador: Flavio Ribeiro de OliveiraTese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O presente trabalho pretende uma interpretação individualizada do pensamento de Górgias e isenta de uma visão estereotipada sobre os sofistas. Desse modo, a partir da tradução e análise dos discursos gorgianos conhecidos como Defesa de Palamedes e Tratado sobre o não-ser ou sobre a natureza, nos propomos a investigar como esses dois discursos se articulam no que diz respeito às idéias gorgianas sobre conhecimento, linguagem e discurso. Em nossa análise, partimos do pressuposto de que os discursos remanescentes de Górgias apresentam uma coerência não apenas formal, estilística, mas também conceitual, que proporcionam, senão uma teoria explícita e categórica sobre o conhecimento e a linguagem, proporcionam ao menos certos elementos que nos permitem inferir um novo modo de pensar e conceitualizar a linguagem e o discurso em sua relação com o conhecimento
Abstract: This work is an effort to make an individualized interpretation of Gorgias¿ thought, exempt of stereotypes about the sophists. Thus, we translate and analyze Gorgias¿ texts known as Palamedes and On not being or on nature, in order to examine how these two discourses are connected in regard to the Gorgias¿ ideas about knowledge, language and discourse. In our analysis, we presuppose that the remaining Gorgias¿ texts present not only a formal and stylistic coherence but also a conceptual one, which provide, if not an explicit and categorical theory on knowledge and language, at least certain elements that allow us to infer a new way of thinking and conceptualizing the language and the discourse in relation to knowledge
Doutorado
Linguistica
Doutor em Linguística
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Cunha, Neto Osvaldo 1980. "Protágoras e a doxografia platônica sobre o mais eminente sofista = estudo e tradução = Protagora and the platonic doxography about the most eminente sophist : study and translation." [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270390.
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Orientador: Flávio Ribeiro de OliveiraTexto em grego com tradução paralela em português
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O diálogo Protágoras coloca frente a frente Sócrates e Protágoras...Observação: O resumo, na íntegra, poderá ser visualizado no texto completo da tese digital
Abstract: The dialogue Protagoras puts face to face Socrates and Protagoras...Note: The complete abstract is available with the full electronic document
Mestrado
Linguistica
Mestre em Linguística
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Gabioneta, Robson 1979. "Um estudo sobre o sofista Protágoras nos diálogos de Platão." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281600.
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Orientador: Alcides Hector Rodriguez BenoitDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Protágoras é considerado pela maior parte dos críticos como o primeiro e o maior sofista de todos os tempos. Por outro lado, Sócrates é qualificado como o filósofo de Platão. É senso comum da história da filosofia que os sofistas são adversários dos filósofos, desse modo, Protágoras seria o maior adversário de Sócrates. Porém, ao lermos os diálogos por eles mesmos, como nos ensinam os textos de Hector Benoit, veremos que o problema não é tão simples assim. Platão, com suas inversões, surpreende até mesmo o mais atento leitor. Uma delas, para nós a mais importante, a troca de posições entre Sócrates e Protágoras acerca da possibilidade ou não do ensino da virtude política, será discutida por nós quando analisarmos a relação entre os personagens no diálogo Protágoras. Portanto, neste momento discutiremos as posições políticas do sofista. Porém, Platão não fica apenas no pensamento político de Protágoras, ele, ou para ser mais preciso, Sócrates dá a palavra para o sofista dizer o que pensa acerca de sua própria tese: 'o homem é a medida de todas as coisas'. Platão investiga a famosa frase de Protágoras dando a ela um novo sentido que a história da filosofia jamais esqueceria, a saber: 'conhecimento é sensação'. Veremos como Sócrates, com a arte que emprestou de sua mãe, a maiêutica, secreta aos falsos sofistas, aproxima esta de outras teorias. Nossa hipótese acerca da maneira platônica de investigar a tese do homem medida será: 1) Platão isola esta teoria, procurando seus limites; 2) depois faz o mesmo com outras teorias, para logo em seguida juntar o que lhe parece semelhante e separar o que é dessemelhante; no primeiro procura o que é harmônico, no segundo cria o confronto; 3) por fim, Platão olha tudo de novo em busca do que pode ou não pode ser usado. Além dos diálogos Protágoras e Teeteto, Protágoras aparece nos seguintes diálogos: Hípias Maior, Menão, Livro X da República, Eutidemo, Fedro, Crátilo, Sofista e Leis. Procuraremos discutir o motivo que levou Protágoras a ser citado em 10 diálogos de Platão, quase metade dos seus diálogos. Além disso, aproveitando a classificação de Protágoras como sofista-mor, procuraremos nestes diálogos os atributos que este gênero recebe. Ao fazermos isto percebemos que o conceito sofista é vasto e significativo dentro dos diálogos, ao ponto do conceito ser digno de receber um diálogo inteiro, o Sofista. Por este diálogo notamos que o sofista possui uma relação íntima com seu suposto adversário, o filósofo. Pensamos que para Platão é responsabilidade do sofista a busca incansável pelo conhecimento, por este motivo o filósofo o ama. Já o filósofo tem a obrigação de purificar o sofista de sua incessante pesquisa, tornando-o ele também filósofo
Abstract: Protagoras is considered by most critics as the first and greatest sophist of all times. On the other hand, Socrates is described as Plato's philosopher. It's common sense of the history of philosophy that the sophists are opponents of philosophers thus Protagoras would be the greatest adversary of Socrates. However, when we read the dialogues for themselves, as we learn from the Hector Benoit texts, we see that the problem is not so simple. Plato, with his inversions, surprises even the most attentive reader. One of them, for us the most important, the exchange of positions between Socrates and Protagoras about whether or not the teaching of political virtue is possible, will be discussed by us when we analyze the relationship between the characters in the dialogue Protagoras. We will be discussing now the political positions of the sophist. But Plato does not stick only to Protagoras' political thought, he, or to be more precise, Socrates gives the word to the sophist so he can say what he thinks about his own thesis: ' Man is the measure of all things '. Plato investigates Protagoras' famous phrase by giving it a new meaning the history of philosophy would never forget, namely: ' knowledge is sensation.' We'll see how Socrates with the art borrowed from his mother, maieutic, secret to false sophists, approaches this to other theories. Our hypothesis about the platonic way to investigate the Man-measure theory will be: 1) Plato isolates this theory, searching for its limits, 2) then he does the same to other theories, right after that he gathers together what looks alike to him and separates what is dissimilar, in the first he searches for what is harmonic, in the second he creates the confrontation and 3) finally, Plato looks everything all over again in search of what may or may not be used. Besides the dialogues Protagoras and Teeteto, Protagoras appears in the following dialogues: Hippias Major, Meno, Book X of the Republic, Euthydemus, Phaedo, Cratylus, Sophist and Laws. We will seek to discuss the reason that led Protagoras to be mentioned in 10 dialogues of Plato, almost half of his dialogues. Moreover, taking advantage of the classification of Protagoras as chief-sophist, we seek in these dialogues the attributes received by this genus. By doing this we realize that the sophist is vast and significant concept within the dialogs to the point of the concept being worthy of receiving an entire dialogue, the Sophist. Through this dialogue we note that the Sophist has an intimate relationship with his supposed adversary, the Philosopher. We think that for Plato it is the Sophist's responsibility the tireless search for knowledge, for this reason the Philosopher loves him. But the Philosopher is obliged to purify the Sophist of his relentless research, turning him too into the philosopher
Mestrado
Filosofia
Mestre em Filosofia
Books on the topic "Sophism (Greek philosophy)"
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Stabile, Donald. Economics, competition and academia: An intellectual history of sophism versus virtue. Cheltenham, UK: Edward Elgar, 2007.
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Notomi, Noburu. The unity of Plato's Sophist: Between the sophist and the philosopher. Cambridge: Cambridge University Press, 1999.
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Guthrie, W. K. C. A history of Greek philosophy. Cambridge: Cambridge University Press, 1990.
Find full textBook chapters on the topic "Sophism (Greek philosophy)"
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Cohen, G. A. "Plato and His Predecessors." In Lectures on the History of Moral and Political Philosophy, edited by Jonathan Wolff. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691149004.003.0001.
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This chapter explores how the nature/convention distinction is taken up by Plato and many of his Sophistic predecessors. It argues that the philosophically most fundamental motivation of Plato's Republic is to reply to a staple proposition of fifth-century Greek thought, a proposition propounded by many of Plato's Sophistic predecessors: that there is a distinction between nature and convention, phusis and nomos, and that nomos, convention, human law, cannot be derived from nature and even contradicts nature. The chapter first considers the historical importance of Sophism as well as Sophistic universalism before discussing Socrates' response to the Sophists, particularly Glaucon, and Plato's arguments against a contractarian account of justice. It also examines the concepts of authoritarianism, totalitarianism, and the lower class, along with Aristotle's rejection of the Sophist opposition between nature and convention.
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Leigh, Fiona. "The Copula and Semantic Continuity in Plato’ S Sophist." In Oxford Studies in Ancient Philosophy, 105–22. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199544875.003.0004.
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Abstract Lesley Brown first made a radical claim about uses of the Greek verb ‘to be’ (einai) in Plato’s Sophist some twenty years ago (1986). The view has proved quite influential. It has attracted support from scholars such as Myles Burnyeat and Charles Kahn, who endorse it in works that treat of ancient texts besides the Sophist. Brown’s paper has been anthologized in a well-received and popular collection of papers on Platonic metaphysics and epistemology. The proposal concerning einai was subsequently developed by her beyond the Sophist —and beyond Plato—in an essay on the verb that appeared in a collection of papers on language in ancient Greek thought. And in recent papers on the Sophist , Job van Eck and Blake Hestir have each assumed the validity of Brown’s reading without question.
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Brown, Lesley. "Definition and Division in Plato's Sophist." In Definition in Greek Philosophy, 151–71. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199564453.003.0005.
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Wattles, Jeffrey. "From Greek Reciprocity To Cosmopolitan Idealism." In The Golden Rule, 27–41. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195101874.003.0003.
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Abstract “Sophistry” is a term of abuse. Used by the greatest thinkers of ancient Greece to characterize their opponents as purveyors of sham wisdom, “sophistry” connotes deceptive reasoning and rhetoric that sacrifices truth on the altar of social power. As characterized by Socrates (ca. 470–399), Plato (ca. 428–348 or 347), and Aristotle (384–322), the Sophists were the ones who entered the field of philosophy armed with talent, skill, and broad information, but refused to submit to the reconstruction of popular opinion required by honest logic and philosophical insight. Sophistic oratory, whether spoken or written—when it was not confrontational and abusive—was marked by a pleasing and ambiguous mix of social propriety, vague idealism, and partisan self-interest. Yet it was the Sophist Isocrates (436–335) who, more than anyone else, was responsible for the burst of golden rule thinking that entered fourth-century Greek culture.
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Harrison, S. J. "Popular Philosophy: De Deo Socratis." In Apuleius A Latin Sophist, 136–73. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198140535.003.0007.
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Abstract The De Deo Socratis is the only one of the three extant philosophical books transmitted together under the name of Apuleius of which the authenticity is not disputed. It is neither a tralatician doxographical treatise like the De Platone, nor a translation of a known Greek philosophical text like the De Mundo (for these two works see Chapter 5), but a popular philosophical lecture of the kind widespread in the Greek Second Sophistic, adapted for a Latin-speaking audience.1 This chapter will not engage with the extensive technical discussions of the philosophical colour and influences shown in the De Deo Socrati, though it assumes a generally Platonist stance consistent with Apuleius’ self-presentation as a philosophus Platonicus; nor will it deal with the finer points of ancient demonology raised by the Apuleian text, which have been more than adequately treated by others.
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Barnes*, Jonathan. "Antiochus of Ascalon." In Philo Sophia Togata I, 51–96. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198150855.003.0003.
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Abstract Antiochus of Ascalon was a very great man indeed. Scholarch of the Athenian Academy and intimate of Roman senators, he determined the course of philosophy and influenced the history of nations. His writings are lost; but they can be read at one remove in numerous texts whose authors were too coy to mention his name—in the pages of Cicero and Sextus, in the essays of Arius Didymus and Albinus, in the letters of Seneca, in the miscellanies of Clement of Alexandria, in the late Greek commentaries on Aristotle. As an historian of philosophy, Antioch us fixed the character and form of his subject. As a philosopher, he revived Platonism and thus prepared the way for the dominant philosophy of the later Imperial period.
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Cassin, Barbara. "The Presence of the Sophist in Our Time." In Jacques the Sophist, 23–38. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285754.003.0003.
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Cassin distinguishes between the way Freud read the Greeks, reinterpreting their great myths in allegorical fashion, and Lacan’s more nuanced attention to the philosophical arguments, notably of the Sophists and Presocratics, and their understanding of language, speech, or logos. As Lacan says, “The psychoanalyst is a sign of the presence of the sophist in our time, but with a different status,” and Jacques the Sophistbecomes an extended commentary on this sentence.Sophistry is often presented as philosophy’s negative alter ego, its bad other, yet the two are shown to be inextricably bound together. Cassin uses the term “logology,”coined by Novalis, to connect the shared approach of both Lacan and the Sophists to language, which becomes uncoupled from universal truth as an Aristotelian frame of reference.
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Louise Gill, Mary. "Division and Definition in Plato's Sophist and Statesman." In Definition in Greek Philosophy, 172–200. Oxford University Press, 2010. http://dx.doi.org/10.1093/acprof:oso/9780199564453.003.0006.
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Brunt, P. A. "Philosophy and Religion in the Late Republic." In Philo Sophia Togata I, 174–98. Oxford University PressOxford, 1997. http://dx.doi.org/10.1093/oso/9780198150855.003.0007.
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Abstract From the second century BC Greek culture was increasingly imbibed by the Roman élite. Many of them thus became familiar, or at least superficially acquainted, with Greek philosophic ideas, partly through the medium of instruction in Greek rhetoric, which had a more practical value for those who followed a political career. It was members of the elite who filled the great priesthoods at Rome and were responsible for the maintenance of the state cults. Scholars have commonly held that in the late Republic these cults were increasingly neglected, that traditional beliefs on religious matters were weakening, and that the attempt made by Augustus to restore the old religion was artificial and had little permanent effect.
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Woodruff, Paul. "Antiphons, Sophist And Athenian." In Oxford Studies In Ancient Philosopy, 323–36. Oxford University PressOxford, 2004. http://dx.doi.org/10.1093/oso/9780199272495.003.0012.
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Abstract One year has seen the arrival of two major books on Antiphon. Michael Gagarin’s monograph2 is a general interpretative study of the corpus in its intellectual and historical context, distilled from his long study of Athenian law and oratory. Gerard J. Pendrick’s book is a detailed commentary on testimonia and fragments of the Sophist, based on many years of massive scholarship, together with carefully edited texts and good readable translations from Greek and (in the case of one fragment) Arabic. Pendrick’s magisterial commentary reviews the history of scholarship on each fragment and testimonium with admirable precision and thoroughness; Gagarin’s study is a triumph of synthesis, bringing together seemingly disparate texts to show how they could be the work of one mind. Because the two books take different lines on Antiphon, they are not alternative but complementary studies. We need them both.