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1
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.
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Hancock, Megan. "Centaurs at the Symposium: Two Types of Hybridity in Lucian." Ancient Narrative 15 (February 14, 2019): 89. http://dx.doi.org/10.21827/5c643a984ddec.
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Two dialogues of Lucian are discussed in order to further evaluate the critique of contemporary philosophy that so often pervades the author’s satirical works. In Lucian’s Zeuxis and Symposium, the reader is offered two distinct ‘versions’ of the hybrid animal. In the first instance, the traditionally uncivilised centaur is portrayed as almost human in nature and representative of successful hybridity, while the hybrid philosopher-sophist is a corruption of the ideal form.Megan Hancock is a PhD candidate at the University of Tasmania, and her research interests are primarily focussed around the figure of Lucian. Her doctoral thesis assesses the role of hybridity throughout Lucian’s works, and to demonstrate the means by which this theme informs his critique of the philosophers of the Second Sophistic. She is the 2018 recipient of the Tasmanian Friends of the Australian Archaeological Institute at Athens Greek Scholarship, allowing her to study in Greece in the later part of the year.
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Turenko, Vitalii. "Presocratics about woman: between apology and misogyny." Sophia. Human and Religious Studies Bulletin 18, no. 2 (2021): 66–73. http://dx.doi.org/10.17721/sophia.2020.18.13.
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The article provides a historical and philosophical reconstruction and a comprehensive and systematic coverage of the understanding of women in the fragments of thinkers of the pre-classical period of ancient philosophy. Preclassical ancient philosophy reflected mainly in four conceptual aspects: cosmological, embryological, misogynistic and apologetic. It is proved that in fact every of the early ancient Greek thinkers to a certain extent concerned the understanding of the phenomenon of women. It is highlighted that, based on the evidence of Akusilaus, Pythagoras and Empedocles, the phenomenon of the female arises as one of the formative factors along with the male, which implicitly speaks of the equality of both sexes in the cosmological aspect. It is substantiated that the ancient Greek preclassical embryology, although in many respects was mistaken in its views, however, these "false ideas" testified to the equality of both sexes for the emergence of a new person in the world. It was revealed that the misogynistic ideas of the early ancient thinkers were based on the fact that a woman has certain flaws, and therefore it is a big trouble if a person is under her power. Sometimes, such a vision led the philosophers of this period to have a negative attitude towards the institution of marriage. It was revealed that apologetic thinking about women were based on the fact that a woman has the right to education, training, and also that the main thing is to see in a woman not only an object of desire and a bearer of beauty, but a decent citizen who obeys power and established traditions. Preserved fragments of early Greek philosophers indicate the continuity of thought in ancient philosophy and their reception as thinkers of the classical (Plato, Aristotle) and Hellenistic (Plutarch, Simplicius, Philo) periods. The achievements of the pre-Socratics in the context of this issue also indicate that the women's issue arose from the very beginning of Western European philosophical discourse.
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Brovkin, Vladimir. "Criticism of Religion in the Philosophy of the Sophists." Ideas and Ideals 14, no. 4-1 (December 27, 2022): 56–69. http://dx.doi.org/10.17212/2075-0862-2022-14.4.1-56-69.
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The article deals with the socio-historical conditions of the formation of criticism of religion in the philosophy of sophists. It is shown that there were two directions in the religious criticism of the sophists. The first direction was associated with religious agnosticism. Protagoras defended the idea of the incomprehensibility of the gods. The statements of Gorgias and Xeniades contributed to the strengthening of religious skepticism. The second direction was connected with the development of theories of the origin of religion. Prodicus and his idea of the deification of useful things by ancient people is one of the first attempts at a rational explanation of the origin of religion. Critias’ idea that the gods were invented in order to maintain public order challenged the entire religious consciousness of the Greeks. The theories of Prodicus and Critias contributed to the development of ancient atheism. It is established that the sophists adhered to an ambivalent position on the question of attitude to religion. On the one hand, the sophists did not seek to destroy religious institutions. They recognized the value of religion because they considered it one of the benefits of civilization. According to sophists, religion plays an important role in the life of society. It supports moral norms, laws and order. On the other hand, the views of the sophists posed a great danger to traditional religious beliefs. The views of the sophists contributed to the doubt of the existence of gods and the weakening of religious beliefs. It is established that the Peloponnesian War played an important role in the formation of the religious criticism of the sophists. The destructive nature of the Peloponnesian War led to the decline of moral and religious norms. The plague in Athens, the cases of genocide, the triumph of brute force and lawlessness contributed to the growth of distrust of public institutions and disillusionment with religion. All this created favorable conditions for the development of moral and ethical relativism and religious skepticism in the philosophy of sophists.
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Nazarenko, Alex N. "STATEMENT OF THE QUESTION ABOUT IDENTITY IN ANCIENT GREEK PHILOSOPHY." Научное мнение, no. 3 (March 20, 2024): 19–23. http://dx.doi.org/10.25807/22224378_2024_3_19.
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The article analyses the formulation of the question of identity at the early stage of the formation of philosophy. The problem of self-identity first arises among the pre-Socratics. Already Heraclitus of Ephesus formulates the problem in the aphoristic expression “everything flows, everything changes”. The paradox of the variability of existence and the ability of our perception of the world as a whole and stable also appeared in the teachings of the sophists. However, the breakthrough in solving the problem of self-identity occurs only in the philosophy of Plato. It is in Plato that we see the revelation of the social and philosophical dimension of the previously purely ontological theory of identity.
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Yang, Guang. "Between Self-showing and Withdrawal: Heidegger’s Question of Being Reconsidered." Research in Phenomenology 48, no. 2 (June 8, 2018): 233–43. http://dx.doi.org/10.1163/15691640-12341393.
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Abstract This article focuses on two Platonic concepts, δύναµις and χώρα, and Heidegger’s interpretation of them in his lecture courses on Greek philosophy. I try to demonstrate that these two concepts offer us insights into the dynamic movement of Being between self-showing and withdrawal. The aim of the article is to show that Being, as one of the greatest kinds in the Sophist, and the elusive χώρα in the Timaeus can open up new perspectives on the Heideggerian question of Being.
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Brobjer, Thomas H. "Nietzsche’s Disinterest and Ambivalence Toward the Greek Sophists." International Studies in Philosophy 33, no. 3 (2001): 5–23. http://dx.doi.org/10.5840/intstudphil200133334.
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Bowie, Ewen. "Greek High Culture in Hellenistic and Early Imperial Bithynia." Mnemosyne 75, no. 1 (January 7, 2022): 73–112. http://dx.doi.org/10.1163/1568525x-bja10120.
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Abstract The article attempts to set out evidence for various forms of Greek high culture in Bithynia from the fifth century BC to the middle of the third century AD, taking as a cut-off point the tetrarchic period in which Diocletian’s choice of Nicomedia as a capital had a marked impact on its and other Bithynian cities’ cultural life. The preliminary prosopography lists representatives of Greek culture by city, subdividing into the categories doctor, grammaticus, historian, philosopher, poet, rhetor or sophist, and scholar (with a sprinkling of other performers). Only Nicaea, with 30 names, makes a strong and persistent showing; of other cities only Nicomedia musters more than 10 names, though Prusa and Prusias ad mare produce several doctors. Prusias ad Hypium, by contrast, can boast only a single philosopher, perhaps a rhetor who moved to Nicaea, and a visiting tragic performer.
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Ilina, Halyna. "ENVIRONMENTAL PHILOSOPHY OF ECUMENICAL PATRIARCH BARTHOLOMEW I." Sophia. Human and Religious Studies Bulletin 19, no. 1 (2022): 55–58. http://dx.doi.org/10.17721/sophia.2022.19.12.
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The article examines the ideas of environmentalism in the works and statements of His All Holiness Ecumenical Patriarch Bartholomew I. The ecological concept of the "Green Patriarch" reveals the relations between religion and the environment. The cause of the environmental crisis is recognized as a crisis of spirituality. It is argued in the concept that utilitarian logic and ethics are not enough to change human behavior towards the environment – ecological thinking requires another worldview that can be found in religion. In particular, from the point of view of Orthodox spirituality, the environment is a miracle of the Divine creation. Therefore, the world is a sacred place, a miracle, a place of beauty and communication with the Creator. Awareness of the beauty and harmony of the cosmos involves understanding the balance and measure. The way to achieve them is asceticism. The latter is realized through self-control, which is manifested in the balanced consumption and use of only the necessary resources and the abandonment of abusive consumption for the benefit of others. The universal principle of the philosophy and ethics of the environment is the instruction to preserve resources for future generations; this is repeatedly emphasized in the speeches and works of His Holiness Ecumenical Patriarch Bartholomew I.
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Dokuchaev, I. I. "The history of philosophy as a hermeneutic and ontological project. Review of the Russian translation of the book “History of Greek Philosophy” by William Guthrie." Voprosy kul'turologii (Issues of Cultural Studies), no. 1 (2022): 56–62. http://dx.doi.org/10.33920/nik-01-2201-04.
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The article contains a review of the book “History of Greek Philosophy” by William Guthrie. It is argued that the true history of philosophy is the recreation of the ideas of the past in a modern context, their actualization by inscribing them as elements into a larger whole or by means of a hermeneutic dialogue aimed at obtaining truth. It is precisely an example of hermeneutic dialogue that Guthrie's work is. The third volume of Guthrie's six-volume study on the Sophists and Socrates was chosen as the main text under review. It is shown that Guthrie was able to actualize the relativistic concepts of the sophists and demonstrate their connection with the teachings and personality of Socrates, who, thanks to his concept of inductive search for definitions of concepts, became a key figure on the path of creating the classical philosophical systems of Plato and Aristotle: theories of universal eidos and forms.
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Lymar, Viacheslav. "Ancient and Christian anthropology: three hypotheses about the origin of the soul." Sophia. Human and Religious Studies Bulletin 18, no. 2 (2021): 52–61. http://dx.doi.org/10.17721/sophia.2021.18.11.
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In Eastern Christian philosophy, there are several views on the origin of the soul, which, in turn, were borrowed from ancient philosophy. This article deals with the study of three main hypotheses about the origin of the soul, which originate from ancient philosophy and pre-Christian religious beliefs. The reception of these hypotheses with some transformation and adaptation was adopted and further developed by prominent Christian thinkers of both the East and the West. Therefore, the main emphasis is on the development of these hypotheses from patrology and later – in Christian philosophy, to modern research. In the first three centuries, the Christian doctrine of the origin of the human soul was not yet clearly defined. One or another thinker only occasionally pondered on this issue. Of course, the main source from which the basis for philosophizing was taken was the Bible. However, Christian thinkers also resorted to ancient Greek philosophy, within which all three views on the origin of the soul were previously formed: the hypothesis of the re-existence of souls, creationism – that is, the creation of the soul and traditionism – the birth of the soul. The three hypotheses we considered about the origin of the human soul coexisted peacefully among the philosophers of antiquity. In the Christian tradition, the hypothesis of predestination was relatively quickly exposed and rejected as contrary to the authority of the Bible. From the standpoint of Christianity, the hypotheses of creationism and translationism have their advantages, but also their disadvantages, and, therefore, since the time of church councils, Christian thinkers have been trying to combine these two hypotheses. The hypothesis of translationism, which is the most consistent with modern scientific discoveries, is considered separately. This hypothesis is investigated in connection with the achievements of genetics and cytology, in particular, taking into account the knowledge accumulated by mankind about the development of the fetus from conception. Also, the hypothesis of traditionism is analyzed in accordance with the requirements of philosophical anthropology regarding the presence of freedom and responsibility in man.
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Ivanova, Karina, Oleh Sadovnikov, and Yana Balabay. "MYTHICAL WORD AND MYTH IN ANCIENT GREEK TRADITION." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 49–52. http://dx.doi.org/10.17721/sophia.2020.16.10.
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The term "myth" is a category of our thinking, used to combine the attempts to explain natural phenomena, creations of oral literature, philosophical constructions and cases of linguistic processes in the mind of the subject. Myth is a living word, myth was experienced, and this experience determined the essence of the myth for man in the period of transformation of thinking from figurative into conceptual. Man of ancient times didn't separate himself from society, both society from nature and cosmos as an embodiment of various and numerous gods. "Myth" was used to confirm the existence of something unknown or something that couldn't be verified, but there is trust in this unknown, based on translation. "Logos" was used to denote a word generated by mind, as a word referred to some higher, metaphysical one. The word "epic" was understood as an objective metrical narrative, in which a poetic illusion, an appropriate deception, illogicality were allowed. "Myth", "logos" and "epic" were filled with different semantic meanings. The semantic nuances in the word "myth" appeared in periods of weakening the power of myth and lately, when myth, as a sacred word, was opposed to religion, science and philosophy. The mythical word weakened by religious dogmas and definitions, empirical data of science and the logic of philosophical constructions, which created a new attitude to the myth and its definition. According to the Greek tradition the word "myth" was formed as a multifaceted concept with a number of semantic nuances. The word itself was less understood, while more felt, reflecting the irrational aspects of human perception of the world or some parts. The myth was determined not by the word itself, but by the attitude to the description of experiences or events conveyed by him, formed in stories, with the addition of emotions, signs and symbols, combining verbal and nonverbal means of information.
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CORDERO, NESTOR L. "EL EXTRANJERO DE ELEA, 'COMPAÑERO' DE LOS PARMENÍDEOS...DESDE 1561." Méthexis 26, no. 1 (March 30, 2013): 51–58. http://dx.doi.org/10.1163/24680974-90000613.
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In 1561 J.Cornarius proposed his own version of some passages of Plato's Sophist In this version Theodorus presents the Eleatic Stranger as "a companion (hetairos) of Parmenideans and Zenonians" (216a). Since then, this cliché is accepted by all translations. However, when the possibility of justifying the existence of images and appearances is considered, the Stranger himself proposes 'testing' Parmenides' thesis. His remarks are rather those of an adversary than of a friend or companion of Parmenides. In fact, in spite of Theodorus' presentation, the Stranger, albeit citizen of Elea, does not seem to share the theses of the 'Eleatics'. These anomalies invited us to question the character of 'companion' of the 'Parmenideans' credited to the Stranger. The questioning is possible if we exploit some valuable greek manuscripts of Plato's Sophist, neglected by J.Burnet, like Vindobonensis 21 (Y). This manuscript, among others, has the lecture heteros, 'different', instead of hetairon, 'companion'. This manuscript permits to maintain the formula tôn hetairôn, transmitted by all the manuscripts after the first hetairon, and removed in modern editions. The translation we propose is: the Eleatic Stranger is "different (heteros) of the companions (tôn hetairôn) of Parmenides and Zenon".
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Kapantaïs, Doukas. "Complete versus Incomplete εἶναι in the Sophist : An unhelpful dilemma." Rhizomata 11, no. 2 (December 6, 2023): 250–74. http://dx.doi.org/10.1515/rhiz-2023-0013.
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Abstract Since the publication of The verb “be” in Ancient Greek by Charles Kahn, people have put a lot of emphasis and invested too much labor in all kinds of historico-philological analyses in order to resolve philosophical questions regarding the concept of existence in Greek thought. Useful as these analyses might be, they cannot provide us with conclusive answers to the specific philosophical questions under scrutiny, and, perhaps, it is time for us to abandon the overwhelming optimist motivating the pioneers behind these attempts. I use the Sophist as a case study. I conclude that whether the Form of Being represents existence or predication cannot be settled on speculation regarding the syntax of the verb εἶναι; absolute εἶναι need not be existential in meaning, and complemented εἶναι may be existential in meaning.
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Gajda-Krynicka, Janina. "The Propedeutic of the Theory of Judgment in Ancient Philosophy from the Sophists to Plato’s Theaetetus." Folia Philosophica 42, no. 2 (December 30, 2019): 21–45. http://dx.doi.org/10.31261/fp.8513.
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In the ancient epistemology, precisely stated definition of judgment (axioma) appears only in the 3rd century B.C. It was formulated by Chrysippus of Soli, the founder of the Stoic logic. However, on the other hand, the analysis of the extant utterances in which the knowledge had been objectified since the first Greek thinkers, allows us to state that the evolution of the theory of judgment was a long process. In this development, Greek epistemology had to deal with a number of problems connected with the object of the judgment –– knowledge, with the form of its objectification –– predication, and also with the predicates of the true and false judgment –– categories of “truth” (aletheia) and “falsehood” (pseudos). The first definition of the false judgement (logos pseudes) and the true judgment (logos alethes) can be found only in the late dialogue of Plato, Sophist, which delivers precisely established terminology of the theorem. Yet, such a definition could be formulated only when Greek epistemology re-defined the scope of the meaning of the key terms-concepts, aletheia and pseudos. The term-concept aletheia was identified with the term-concept being, functioning in the ontological-axiological sphere. On the other hand, pseudos did not mean false in the sense of negating the truth, but something, which is different than truth, is its imperfect copy. Thus, the pre-Platonic philosophy has not yet formulated the terminology in which predication of something inconsistent with the actual state of being, with the truth, could be verbalized. Often to express such a form of predication, a phrase “to utter things, which are not” was used. The other problem was connected with –– characteristic ofthe Greek language –– dual function of the verb to be/einai, which included both existential and truthful function. Accordingly, every utterance, in which the predicate was the verb einai or its derivates, was ex definitione a true predication –– “it spoke beings (things, which are).” In such a situation, there was noneed in epistemology to precisely define judgment as such, and to state the conditions which the true judgment hadto meet. The problem is definitely solved by Plato in his dialogue Theaetetus, in which the philosopher defines the object of the judgment, which is knowledge (however, its object is not stated yet) and introduces the project of verification of the utterances/opinion, thanks to which an opinion ––doxa can reach the status of judgment ––logos. An opinion needs to be verified with the dialectical procedures.
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Martynov, Mihail, and Alena Gaberkorn. "THE CHILDREN OF THE LOGOS OR HOW THE CLEVER GREEKS CONSTRUCTED A CIVIL IDENTITY FOR THEMSELVES." Вестник Пермского университета. Политология 14, no. 4 (2020): 76–84. http://dx.doi.org/10.17072/2218-1067-2020-4-76-84.
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The article studies the contribution of philosophy to the formation of political unity and the civic identity of ancient society. Ancient philosophy used to construct civic identity, consistently justifying it with physics, morality, and the concept of the best form of government. Initially, this construction was based on cosmocentric natural philosophy. The crisis of the Polis led to criticism of this concept by sophists and the development of the concept of civic duty of patriotism as a political category. Civic identity and patriotism in the eyes of these thinkers presuppose a political choice. The ancient experience of identity construction is connected with the appeal to science and rational argumentation. Modern identity theories often appeal to non-rationalist arguments, including nationalist ones. However, the concept of "national identity" is too ambiguous. State identity, based on national, historical, and cultural traditions, will constantly face the risk of alienating some people. The ancient experience of constructing civil unity by means of rational argumentation can be considered as a historical tradition, which "constitutional patriotism" needs to justify the modern version of civil identity.
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Brovkin, Vladimir V. "On the Role of Greek Philosophy in the Formation of Hellenistic Monarchies." Vestnik Tomskogo gosudarstvennogo universiteta, no. 460 (2020): 61–68. http://dx.doi.org/10.17223/15617793/460/7.
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The article deals with the question of the influence of Greek philosophy on the formation of Hellenistic monarchies. According to one point of view, theories of Greek philosophers on kingship played an important role in the formation of absolutism in the Hellenistic monarchies. It is believed that it is in the classical Greek philosophy that the ideas on absolute monarchy as the best state structure and on the legal rights of an outstanding person to royal power were developed. In the course of the study, the author infers that Greek philosophy did not have a significant impact on the formation of absolutism in Hellenistic monarchies. The Greek philosophers’ doctrines of kingship were significantly different from the type of power that was characteristic of the Hellenistic monarchies. Leading political philosophers of the IV century BC Plato and Aristotle were supporters of two types of monarchy: a moderate monarchy in which the royal power is limited by law and an absolute monarchy based on the exceptional virtue of the king. In the Hellenistic monarchies, the unlimited power of the king was originally associated with military-political power. At the same time, the author finds that Greek philosophy had an indirect influence on the formation of absolute monarchies in the period of early Hellenism. This influence consisted in the fact that Greek philosophers criticized the sociopolitical system of Greece and the main types of polity of the state – democracy and oligarchy. Plato and Aristotle sharply criticized extreme forms of oligarchy and democracy in their works. At the same time, as the author has established, philosophers were supporters of moderate democracy and oligarchy. The sophists, the cynics and the Cyrenaics also actively criticized the values and traditions of polis. Thus, Greek philosophers unwittingly contributed to the weakening of the polis and the formation of absolute monarchies. The author has also found that Greek philosophers influenced the formation of the enlightened character of the rule of individual Hellenistic kings. Philosophers contributed to the upbringing of high moral qualities in the Hellenistic kings. This influence was especially evident in Alexander the Great, Ptolemy I Soter, Ptolemy II Philadelphus and Antigonus II Gonatas. In the final part of the article, the author comes to the conclusion that the main role in the formation of absolute monarchies in the period of early Hellenism was played by the ancient Eastern political traditions, as well as by the nature of the formation of Hellenistic kingdoms and their ethnic composition.
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Casquejo, Ismael C. "Reimagining Philosophy: The Relevance of “Love of Wisdom” for Senior High School Students at Tanauan City Integrated High School in Contemporary 21st Century." International Journal of Research and Scientific Innovation XI, no. IV (2024): 1009–17. http://dx.doi.org/10.51244/ijrsi.2024.1104072.
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“Philosophy” comes from the Greek words Philo and Sophia meaning “love of wisdom.” Philosophy uses the tools of logic and reason to analyze how humans experience the world(Metcalf, 2020). It is an activity people undertake when they seek to understand fundamental truths about themselves, the world in which they live, and their relationships to the world and each other. Philosophy takes on existential questions (Marschall, 2023). One relevant question for everyone is the meaning of life. Although the meaning of life can be different for different people, it is nonetheless given attention to the subject. In this present time where people have easy access to almost everything and information can easily be falsified by social media, truth must still prevail. This should be emphasized in schools for students. Philosophy is useful in this regard because it utilizes logic and reasoning to develop critical thinkers (Bushman, 2022). As the subject demands profound intellectual activity to arrive at the truth, it might be unappealing to students. But this very method can help students learn to write clearly, read closely with a critical eye, and spot poor reasoning which is a crucial skill in the present times. Accordingly, the result of the research indicated that critical thinking, creativity, collaboration, and communication are 21st-century learning skills that can be applied to inculcate the relevance of Philosophy in contemporary times.
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König, Jason. "Favorinus' Corinthian Oration in its Corinthian context." Proceedings of the Cambridge Philological Society 47 (2001): 141–71. http://dx.doi.org/10.1017/s0068673500000742.
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At some time in the second quarter of the second century AD, the controversial sophist–philosopher Favorinus seems to have delivered a speech in Corinth, complaining about the removal of a statue which had previously been erected there in his honour. In doing so he was addressing the inhabitants of a city which occupied an unusual – in many ways unique – position between Greek and Roman identity: Corinth had been sacked by Roman forces in 146 BC, and then refounded as a Roman colony more than one hundred years later, and even in the second century AD it was still sometimes represented as a Roman intrusion within the Greek world, even though it had been strongly influenced by the Greek populations surrounding it in the intervening years. My aim in this article is to examine Favorinus' Corinthian Oration in the light of the cultural ambiguities of its setting. Despite increasing interest in Favorinus in recent years, and despite an increasing volume of archaeological evidence for Corinthian life in the second century, there have been very few detailed readings of the speech's complexities, and even fewer which have recognized the way in which it is crucially anchored within its Corinthian context.
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Knoll, Manuel. "An Interpretation of the Deep Disagreement between Plato and Protagoras from the Perspective of Contemporary Meta-Ethics and Political Epistemology." Philosophies 8, no. 5 (September 25, 2023): 90. http://dx.doi.org/10.3390/philosophies8050090.
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Since the early 20th century, two new disciplines emerged in the tradition of analytic philosophy: meta-ethics and political epistemology. Nevertheless, debates on such questions go back to the ancient Greeks and, in particular, to the debates between Plato and Protagoras. This article elucidates the controversy between Plato and the influential sophist Protagoras from the perspective of contemporary meta-ethics and political epistemology. It argues that the main motivation of Plato’s philosophical endeavors is to overcome Protagoras’s skeptical claims that no moral facts and no moral knowledge applicable to political issues exist. The paper defends the thesis that there exists a deep disagreement between Protagoras and Plato on the existence of moral facts and moral knowledge. A deep disagreement is a disagreement that cannot be resolved through the use of reasons and arguments. Applying the foundationalist approach Robert J. Fogelin proposes in his seminal paper “The Logic of Deep Disagreements”, this article argues that the deep disagreement between Protagoras and Plato exists because their political thought is based on “underlying principles” that clash. While Plato’s political philosophy rests on his religious and theological convictions, the political thought of Protagoras is based on his skepticism, relativism, and agnosticism.
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Brancacci, Aldo. "Il frammento gnoseologico di Eutidemo." Elenchos 39, no. 1 (August 28, 2018): 7–27. http://dx.doi.org/10.1515/elen-2018-0002.
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Abstract Euthydemus is included neither in Die Fragmente der Vorsokratiker by Diels–Kranz nor in Sofisti. Testimonianze e frammenti by Untersteiner nor in Early Greek Philosophy by Laks and Most. Likewise, the great twentieth century works on the Sophists do not give space to him, at best mentioning him briefly. Yet Euthydemus is the author of a fragment, which was quoted by Plato in his Cratylus, and on which again there is no modern study. This paper sets out to study this fragment in depth, to review and discuss the various translations, both existing and possible, to study the context of Plato’s quotation, to clarify the exact meaning and the theoretical scope of this important fragment, and lastly to place Euthydemus in the Protagorean tradition, of which he is a notable product.
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Augusto, Maria das Graças De Moraes. "Discurso utópico e ação política: uma reflexão acerca da politéia platônica." Classica - Revista Brasileira de Estudos Clássicos 3, no. 3 (January 26, 2018): 45. http://dx.doi.org/10.24277/classica.v3i3.596.
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Ancient greeks were not the creators of the word utopia but used extensively the utopic genre and mode to express their ideas on social organization. From Hippodamus of Miletus and Phaleas of Chalcedon, possibly inspired by Pythagoras and the first pythagoreans, to the sophists and Aristophanes, the theme slowly acquired philosophical content reaching its maturity with the platonic text. Plato's reflections on the relations between Philosophy and Politics, as presented in Letter VII, show that the Republic, while being a utopic construction, constitutes neither an ideal state (in the sense of being impossible to achieve and in oposition to real states) nor a historical imitation of political models (specially Sparta) but a possible course of political action.
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Nikiforova, Viktoriia. "Conception of freedom in ancient world." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 13, no. 23 (2020): 77–83. http://dx.doi.org/10.34079/2226-3055-2020-13-23-77-83.
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The aim of the study is to research the correspondence and difference of ancient Greek authors FREEDOM conception. The subject of the article is the investigation of freedom category interpretation by ancient Greek writers. The object of the study is the works of ancient Greek writers, poets, philosophers, concerned with major issues of freedom conception. The academic novelty of the investigation is as follows: the most significant definitions of FREEDOM by ancient Greek authors were researched and recapped. It was examined that humans’ freedom and their cognitive activity are the significant issues of the conception determination of freedom. The term FREEDOM is different for every person that is why we cannot insist categorically that one idea is right and the other is wrong. In this case the idea of freedom disappears. Some philosophers consider that initially no Greek word ΕΛΕΥΘΕΡΙΑ, no Latin LIBERTAS didn’t have philosophical meanings. Ancient Greeks believed that destiny, fate, necessity run humans. The idea of Freedom emerged in Ancient Greece. The ancient Greeks were first, who began to consider the issue of freedom both in the political and philosophic senses of the word. They tried to create the first state institutions defended human freedom. This concept had a lot of meanings in ancient times: the domination of intellect over emotions, conscience control, responsibility for actions, independency, and privilege for life, right to manipulate slaves. The idea of “being free” appeared much earlier than the conception of “freedom”. According to Homer to be free for person means to have an opportunity to live on your dear land. Particularly in Homer’s poems we are able to find the generation of the human right choice idea. Herodotus was the first scientist who formed the social meaning of the word FREEDOM. The definition of FREEDOM as philosophical term was used by sophists for the first time ever. According to Socrates FREEDOM is a self-control, physical instincts control. Plato in his turn considers that humans have a right of choice, but their freedom is not absolute. The analysis of the philosophical views and approaches concerning freedom conception in antiquity is conducted to prove that that freedom was the most significant value of ancient world. Ancient philosophers emphasized the polis freedom, internal and external freedom (stoics), freedom as self-control (Socrates), freedom as material independency (Plato), freedom as permissiveness (cynics), freedom as capacity for good. Ancient Greek and Modern Greek lexicographical sources show both analogies and differences of language objectification of FREEDOM conception. We consider appropriate to analyze these analogies and differences of various discourse’s types as the further prospective of this theme investigation.
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Panteleev, Aleksey. "What indeed has Athens to do with Jerusalem? Early Christianity and the Second Sophistic." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 567–86. http://dx.doi.org/10.25205/1995-4328-2020-14-2-567-586.
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The article deals with the early Christian literature of the 2nd–3d centuries in the context of the Second Sophistic. Famous sophists and Christian intellectuals were contemporaries, and they were educated by the same teachers. The focus of the article is on such themes as the claims of apologists for the status of ambassadors to the Roman emperors, the desire to demonstrate their education and include Christianity in the mainstream of development of ancient culture, an appeal to Greek history. When Christians tried to prove the truth of their views on the world and the deity and to demonstrate the superiority of their culture and their own tradition, they often used ideas and methods borrowed from the arsenal of Second sophistic.
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LeBar, Mark. "Eudaimonia as Fundamentally Good." Grazer Philosophische Studien 97, no. 3 (August 20, 2020): 386–400. http://dx.doi.org/10.1163/18756735-000099.
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Abstract In the ethical theories of the ancient Greeks, eudaimonia provided a grounding for the value of all other goods. But a puzzle for such views is that some things are good for us irrespective of the intervention of eudaimonia and its requirement of virtuous activity. In this article, the author considers challenges to the eudaimonist account of value on those grounds pressed by Nicholas Wolterstorff and Sophie Grace Chappell. The aim is ethical-theoretical, rather than historical. The author defends the thesis that a form of eudaimonism that is largely Aristotelian in form and content can meet these challenges.
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Protopopova, Irina. "Traduttore traditore: Problems in Translation of Plato’s Theaetetus." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 842–50. http://dx.doi.org/10.25205/1995-4328-2023-17-2-842-850.
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The purpose of this short note is to show by concrete examples how in some Russian (among others) translations of Plato’s Theaetetus the meaning changes to its exact opposite, which, of course, not only significantly complicates the understanding of the text for the reader inexperienced in ancient Greek, but sometimes brings him to an unsolvable logical impasse. The article analyzes two examples from T.V. Vasilyeva’s translation in comparison with some other translations and focusing on the corresponding contexts of the dialogue: Th. 160e7–8 and 164c7–d2. It is important that these are not some run-of-the-mill passages, but the key points for Plato to build the logic of Sophists: in the first case, he shows the necessary absence of the subject of sensation in the concept of universal movement; in the second, the role of the “agreement on words” in the eristic strategy of Sophists. In both cases, Vasilyeva’s translation, unfortunately, can only confuse the reader and make him doubt the logic and coherence of the Platonic text. From the point of view of the history of Plato’s translations, it would be interesting to consider possible sources of error in the first example (Th. 160e7–8) from multilingual translators of different epochs. From the practical point of view, the analysis of Vasilyeva’s translation of the Theaetetus, included in the “canonical” Russian-language edition of Plato, shows one thing: a new translation of the Theaetetus into Russian is earnestly needed.
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Shokri, Mehdi. "Rhetoric Tradition and Democracy: Isocrates’ Role in Ancient Greek Political Idea. Start Point of Western Political Philosophy." Studia Humana 4, no. 3 (July 1, 2015): 14–36. http://dx.doi.org/10.1515/sh-2015-0017.
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AbstractPolitical participation and the public education that have always been deployed to support the incipient progress of the civic life are revived in the modern political discourses. It has been believed that the age of pre-Socrates was the age of the Sophists whose acrid fallacy works occupied the political sphere, a malaise in government. However, speaking non-traditionally in the modern pedagogical system, there were some pre-Socratic thinkers and political philosophers/orators who’s works are the backbone of modern discourse on this matter. It will be examined whether any part of the classical rhetoric apparatus can be recovered and put to a good practice in the modern education and modern political participation. This point will be illustrated, furthermore, in this paper by alleging the importance of rhetoric, its role in Ancient Greek Democracy, and its influence on the modern concepts of power and democracy, as a continual element in a historical-political life. The further consideration is whether there was any democraticPolisexisted in Ancient Athens and then, if there was, what characteristics it consisted of. Moreover, whether such concept can or should be considered in modern political discourses. In this sense, the liberal, non-dogmatic strain of the sophistry of Isocrates tradition urges us to indicate that the findings of this educational principles are, if not necessary, but adjutant complementary metes to our modern political knowledge of the states. In the end, it is inquired to see comparatively that how the tradition of rhetorical art and the concept of power in the Ancient Greek society have pertained to the modern democratic elements and whether we are able to empower this influential element in modern states.
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Raspopov, Evgenii, Tetiana Lishchuk-Torchynska, and Yuliia Yemelianova. "Historical and philosophical meanings of the idea of immortality in early Christianity." Sophia. Human and Religious Studies Bulletin 18, no. 2 (2021): 61–65. http://dx.doi.org/10.17721/sophia.2021.18.12.
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Immortalism in historical and philosophical manifestation is one of the central categories of philosophical anthropology, the relevance of with persists over the centuries. The study of various aspects of individual human immortality in scientific research goes beyond the classical philosophical paradigms and becomes the object of new scientific schools and areas of research, including cryonics, bioethics, gerontology, etc. Despite this fact, the historical and philosophical retrospection of this problem does not disappear from the range of discovery of new scientific interpretations and approaches to understanding the essence of the problem of immortality. The main focus of the study is on the ideological heritage of early Christianity. Christianity as a world religion has played a significant role in transformation of the collective and national consciousness of European peoples. The fundamental principles of the formation of immortological guidelines are closely connected with Christianity, in particular, with the idea of the immortality of the soul. Despite the absence of a clear dogma about the immortality of the soul in early Christianity, with was repeatedly emphasized in the works of such researches as K. Lamont, I. Sventsitskaya [based on a materialistic understanding of being), as well as Z. Kosidovski, M. Kublanov, A. Kuraev [based on the theological approach], the problem of the immortality of the soul in the process of the transformation of Christianity has become the main platform of the doctrine. Since the appearance of canonical gospel texts, as well as early apologetic works, the concept of the immortality of the soul is presented as an element brought from non-Christian ideas, in particular in the works of Arnobius, Tatian, Theophylact, Origen of Alexandria. The idea of the immortality of the soul has acquired a clear formulation in the depths of classical Greek philosophical thought, in particular, in Plato's numerous dialogues, the work of Aristotle, as well as in the work of the Neoplatonists. Despite the ideological opposition of Christianity to ancient philosophy, the cosmogony of with differed from Christian doctrine, the influence of ancient ideas about the immortality of the soul significantly iffluenced the foundations of the Christian worldview.
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Christenson, David. "Callinus and militia amoris in Achilles Tatius' Leucippe and Cleitophon." Classical Quarterly 50, no. 2 (December 2000): 631–32. http://dx.doi.org/10.1093/cq/50.2.631.
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Right so far as Homer is concerned, and Paulus, a poet of Justinian's court best known for his epic poem (modelled after Homer) composed on the occasion of the rededication of the Church of St Sophia, clearly evokes Callinus. But the commentators have overlooked the pointed use of μχρι(ς) τυος + the present indicative in Achilles Tatius’ τᾰ κατᾰ Λευκππην κα κλειοøντα. Examination of the examples there suggests that Achilles Tatius could make greater demands on his readers than is sometimes generally assumed for the Greek novelists.
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Podoroga, Boris V. "Logos and Prosthesis: Bernard Stiegler’s Theory of Tertiary Memory." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 6 (December 15, 2020): 90–99. http://dx.doi.org/10.37482/2687-1505-v067.
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This article discusses the relationship between the concepts of writing and tertiary memory in Bernard Stiegler’s philosophy of technology. It is demonstrated that tertiary memory, being a process of sensuality exteriorization (espacement) that defines the specifics of human existence, is almost identical to Derrida’s writing. Tertiary memory is expressed in everything that falls under the rubric “record”, from the most primitive tools to socio-political institutions and cybernetic technologies. Unlike Derrida, Stiegler believed that tertiary memory is most clearly expressed in material and technical objects. As an example the paper takes Stiegler’s critical analysis of Husserl’s phenomenology and Martin Heidegger’s existential ontology. Stiegler shows that in Husserl’s phenomenology, tertiary memory is represented by tertiary retention (determining a set of symbols, signs and images that implicitly constitute phenomenological experience), while in Heidegger’s philosophy, by the world-historical, determining the objective historical heritage of humankind, without which, as Stiegler demonstrates, there can be no existential experience. Further, the article discusses Stiegler’s thesis about historical and ontological duality of tertiary memory, containing both creative and destructive potential. Referring to Derrida, Stiegler shows that technics should be understood as what Plato called pharmakon, meaning a substance that can be both poison and remedy. This thesis defines the contemporary problem of lacking reflexion of the above-mentioned structural technical duality, which leads to excessive instrumentalization of the technics and its destructive effect on humans, similar to that during the time of Greek sophists.
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Sider, David. "VICE'S SECRET: PRODICUS AND THE CHOICE OF HERACLES." Classical Quarterly 69, no. 2 (October 23, 2019): 896–98. http://dx.doi.org/10.1017/s0009838819000739.
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In a well-known parable, told by Xenophon but credited by him to the sophist Prodicus, the young Heracles setting out on the road meets two women whose appearance turns out to be in accord with their characters and names, which are soon proclaimed by each to be Virtue and Vice. The former comports herself as a proper Greek woman should, ‘becoming to look at and freeborn by nature, her body (σῶμα) adorned with purity, her eyes with shame, her stature with moderation (τὸ δὲ σχῆμα σωφροσύνῃ), dressed in white’ (transl. Mayhew). Vice, on the other hand, is self-absorbed and slutty: ‘well nourished to the point of fleshiness and softness, made up to appear whiter and redder than she was in fact’, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, ‘with wide-open eyes, dressed to show off her ripeness, often checking herself out and seeing whether anyone was looking at her, often even looking at her own shadow’.
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Pichugina, Victoria. "Ancient Greek theater as a school for the city: why Socrates was not a theatergoer." Hypothekai 8 (May 2024): 36–54. http://dx.doi.org/10.32880/2587-7127-2024-8-8-36-54.
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The article explores the phenomenon of ancient Greek theater, portraying it as a unique space where an entire cityscape unfolded before the eyes of thousands of spectators. Despite its mesmerizing effect, there's ongoing debate about its educational impact. In the first part of the article, sources are analyzed in which ancient authors argue for or against the notion that the theater, for which Aeschylus, Sophocles, and Euripides composed, and which was occasionally attended by Socrates, could serve as a kind of school for adults and adolescents. Plato's dialogues, featuring Socrates as the central figure, dissect the differences between philosopher, playwright, and sophist wisdom, suggesting that the theater may not have been primarily aimed at enlightening the masses, but rather at showcasing persuasive rhetoric. Aristotle and Aristophanes stress the importance of playwrights acting as guides for citizens, albeit acknowledging that not all possess the wisdom to effectively mentor citizens in civic engagement and personal growth. In the second part, the article analyzes select tragedies by Aeschylus, Sophocles, and Euripides, seen as valuable sources for instructing citizens. These playwrights' works are depicted as poignant reflections of the challenges faced by inhabitants of various cities, with heroes striving to offer guidance to themselves or others. Based on Aristotle's classification of tragic forms, it suggests that protagonists in these tragedies undergo transformative experiences, whether through reversal, discovery, calamity and spectacle. This also opened up wide opportunities for spectators to project what was happening on stage onto themselves and their city, taking guidance from the playwrights and becoming a special kind of disciples.
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GĘBURA, Krzysztof. "Apoloniusz z Tiany. Święty czy szarlatan?" Historia i Świat 3 (September 10, 2014): 19–34. http://dx.doi.org/10.34739/his.2014.03.02.
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The present paper examines the life of Apollonius of Tyana, who lived in the Greek territory in the first century AD, a famous pagan Phytagorean philosopher and, allegedly, a man of numerous miracles. The text is divided into three parts. In the first one the sources of information about Apollonius are discussed. Many of them come from debates between pagan and Christian intellectuals, who lived after his death. The mostimportant testimony is the biography of Apollonius by Flavius Philostratos, a sophist connected with the court of Julia Domna, wife of emperor Septimius Sever. In the second part of this paper Apollonius’s unusual life is shown with an aim of evaluating which of the events reported in the sage’s biographies contain some element of historical truth and which are only implausible anecdotes. The third part of the article attempts to provide an answer to the question raised in the title. It seems that Apollonius of Tyana was neither a saint nor a charlatan in the Christian nomenclature but rather a figure who could be named theos aner (divine man) in the Hellenic(?) sense of this term. He was an eminentpagan holy man who throughout his entire life held intellectual discussions with Christians.
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Sellier, Dominique. "Urban Ecosophy for a Post-Colonial Ecohumanism of the City." Journal of Ecohumanism 1, no. 2 (July 31, 2022): 109–21. http://dx.doi.org/10.33182/joe.v1i2.2367.
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Ecosophy traces its etymological roots to the ancient Greek wisdom (sophia) of the household (oïkos), and can be understood as a form of ethics to inhabit the earth. Reflecting on the current challenges of the city, like the relation to the nature, or the social and ethnic inequalities in the urban space and through the ecosophical gaze of Arne Næss and Felix Guattari allows us to address core issues of an urban ecosophy. Within Næss ecosophy of the “self-realization”, the paper is pointing the link with his ontology of the relation with Gandhi´s insight on non-violence and the importance of the “sense of place” with the understanding and identification to the local environment. Guattari´s ecosophy as the paper will show, leads also to the concepts of relation and of the “Tout-monde” from the post-colonial thinker, and friend of him, Edouard Glissant. Furthermore, Stiegler´s concept of neguanthropocene and considering cities as “complex exorganisms” echoes Guattari´s urban ecosophy with the emergence of the “data city” performing a new kind of colonialism with data in the urban space. Finally, the essay will demonstrate how the urban ecosophy, as a practical ecosophy, in correspondence with ecohumanism, is proposing a decentring of humanism by considering the ecology in the city. It makes then possible to reconcile a modernist philosophy of individual and collective emancipation and deployment of subjectivities in the city, the idea of universalism with a world citizenship, with an emerging philosophy of respect and ethic for the living.
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Petrovic, Ivana, and Andrej Petrovic. "General." Greece and Rome 65, no. 2 (September 17, 2018): 282–97. http://dx.doi.org/10.1017/s0017383518000244.
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I was very excited to get my hands on what was promising to be a magnificent and extremely helpfulHandbook of Rhetorical Studies, and my expectations were matched – and exceeded! This handbook contains no less than sixty contributions written by eminent experts and is divided into six parts. Each section opens with a brief orientation essay, tracing the development of rhetoric in a specific period, and is followed by individual chapters which are organized thematically. Part I contains eleven chapters on ‘Greek Rhetoric’, and the areas covered are law, politics, historiography, pedagogy, poetics, tragedy, Old Comedy, Plato, Aristotle, and closing with the Sophists. Part II contains thirteen chapters on ‘Ancient Roman Rhetoric’, which similarly covers law, politics, historiography, pedagogy, and the Second Sophistic, and adds Stoic philosophy, epic, lyric address, declamation, fiction, music and the arts, and Augustine to the list of topics. Part III, on ‘Medieval Rhetoric’, covers politics, literary criticism, poetics, and comedy; Part IV, on the Renaissance contains chapters on politics, law, pedagogy, science, poetics, theatre, and the visual arts. Part V consists of seven essays on the early modern and Enlightenment periods and is decidedly Britano-centric: politics, gender in British literature, architecture, origins of British Enlightenment rhetoric, philosophy (mostly British, too), science, and the elocutionary movement in Britain. With Chapter 45 we arrive at the modern age section (Part VI), with two chapters on feminism, one on race, and three on the standard topics (law, political theory, science), grouped together with those on presidential politics, New Testament studies, argumentation, semiotics, psychoanalysis, deconstruction, social epistemology, and environment, and closing with digital media. The volume also contains a glossary of Greek and Latin rhetorical terms. As the editor states in his Introduction, the aim of the volume is not only to provide a comprehensive history of rhetoric, but also to enable those interested in the role of rhetoric in specific disciplines or genres, such as law or theatre and performance, to easily find those sections in respective parts of the book and thus explore the intersection of rhetoric with one specific field in a chronological sequence.
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Mazur, Zeke. "A Gnostic Icarus? Traces of the Controversy Between Plotinus and the Gnostics Over a Surprising Source for the Fall of Sophia: The Pseudo-Platonic 2nd Letter." International Journal of the Platonic Tradition 11, no. 1 (April 18, 2017): 3–25. http://dx.doi.org/10.1163/18725473-12341348.
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In several iterations of the Gnostic ontogenetic myth, we find variations on an intriguing notion: namely, that the first rupture in the otherwise eternal and continuous procession of ‘aeons’ in the divine ‘pleroma’ is caused by a cognitive overreach and failure (the “fall of Sophia”). As much as it might contain a distant echo of certain myths concerning hubris in the classical tradition or in biblical literature, this general schema of cognitive overreach—cognitive failure—fall has no obvious parallel in Greek philosophy prior to Plotinus, in some of whose more pessimistic accounts of hypostatic procession we find a similar schema, in which the generation of each ontological stratum occurs as the result of a cognitive failure on the superjacent level. If Plotinus borrowed this schema from the Gnostics, one might ask how the latter came up with it in the first place. In response, this paper makes the following three points. [1] Gnostic thinkers ultimately derived this schema from a particular juxtaposition of two profoundly aporetic Platonic passages referring to the travails of the individual soul, one certainly genuine (the description of the unexplained but catastrophic fall of the soul that fails to follow the heavenly train of the gods through the intelligible realm at Phaedrus 248c2-d3), the other quite possibly spurious (the claim that the cause of all evils is the desire, and the failure, of the soul to understand the nature of the notoriously enigmatic ‘King,’ ‘Second,’ and ‘Third,’ at 2nd Letter 312e1-313a6). [2] The Platonizing Sethian Gnostics closest to Plotinus also employed this latter source text to justify their conception of the individual soul, whose vicissitudes were understood to parallel those of Sophia. [3] This hypothesis is confirmed by evidence of tacit anti-Gnostic argumentation alluding to the 2nd Letter throughout Plotinus’ oeuvre.
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Balberg, Mira. "Rabbinic Authority, Medical Rhetoric, and Body Hermeneutics in Mishnah Nega‘im." AJS Review 35, no. 2 (November 2011): 323–46. http://dx.doi.org/10.1017/s0364009411000419.
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The second century CE has long been recognized as a time of intense preoccupation with medicine and health in the Graeco-Roman world. Medicine had always been a part of the Greek paideia, and acquaintance with it was traditionally required of every aristocrat, but it was during the second Sophistic period that a new form of medical self-presentation emerged in which the knowledge of medicine was hailed not only as one of the apices of the intellectual habitus, but also as indispensable to everyday life. As Michel Foucault observed, the literature of this period placed an enormous emphasis on the body not just as a tool to be used but also as an end in itself, and the classic philosophical ideal of “caring for the Self” (epimeleia heautou) came to entail unrelenting attention to one's health and physical well-being. In this setting, the doctor—the bearer of medical knowledge and the ultimate caretaker of the Self—was seen as offering more than physical relief: The doctor was both a healer and a mentor, and functioned as a watchperson and a guide to right living. Indeed, it is in this period that we first come across the appellations iatrophilosophos (doctor-philosopher) and iatrosophistes (doctor-sophist). Medical knowledge had thus become a most esteemed form of knowledge during the Antonine period of the Roman Empire, and doctors, as its guardians, interpreters, and practitioners, were invested with substantial power and authority.
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Elkana, Yehuda. "Experiment as a Second-Order Concept." Science in Context 2, no. 1 (1988): 177–96. http://dx.doi.org/10.1017/s0269889700000545.
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The ArgumentWhen we actually perform an experiment, we do many different things simultaneously – some belonging to the realm of theory, some to the realms of methodology and technique; however, a great deal of what happens is expressible in terms of socially determined images of knowledge or in terms of concepts of reflectivity – second-order concepts – namely thoughts about thoughts.The emergence of experiment as a second-order concept in late antiquity exemplifies the historical development of second-order concepts; it is shown to be rooted in the Sophists' cunning reason (Greek metis) and is followed up in the work of Ptolemy, Copernicus and Galileo.Then, by way of epistemological explication, the three levels of representation of an experiment are shown to be analogous to Baxandall's three levels of representation of a picture.Finally it is shown that such an interpretation only makes sense in terms of two-tier thinking: realism, inside a conceptual framework which is chosen or arrived at, relativistically.
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Theodosiadis, Michail, and Elias Vavouras. "Religion as a Means of Political Conformity and Obedience: From Critias to Thomas Hobbes." Religions 14, no. 9 (September 15, 2023): 1180. http://dx.doi.org/10.3390/rel14091180.
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This study identifies common perceptions between Thomas Hobbes’ approach to religion with that of Critias the sophist. Despite the distance that separates the social environments within which each of these authors lived and wrote, in their political philosophy we can spot viewpoints and ideas of timely significance: in the state of nature, where no organized commonwealth (or civil society) exists, capable of repressing the innate greed of men and women, savagery and conflict reign supreme; life is threatened by violence and extreme aggression. It is only the state of society that guarantees stability and good life. For both thinkers, belief in immaterial spirits protects the state of society; belief in God promotes obedience to civil law and guarantees human co-existence. In Critias’ mind, religion is a necessary means to avert aggression, even when the State’s executive powers are unable to punish offenders, using all necessary tools to prevent hostility and conflict. While civil law is the hallmark of peace and stability, belief in a transcendent entity that influences collective and individual modes of living, is an important addition to the pursuit of social peace. A few centuries later, Hobbes (influenced by the misery of the English Civil War) developed viewpoints that also highlight the role of religion in defending social peace. Nonetheless, in Hobbes’ mind religion could safeguard stability only (A) when ecclesiastical authorities submit to the judgment of an omnipotent Sovereign and (B) when the coercive mechanisms of the State suppresses religious pluralism, prohibiting different interpretations of the Bible, which Hobbes himself considered one of the main causes of conflict.
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Jankauskas, Skirmantas. "PLATONO OLOS DEKONSTRUKCIJA." Problemos 80 (January 1, 2011): 132–57. http://dx.doi.org/10.15388/problemos.2011.0.1302.
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Straipsnyje aptariamas bene dažniausiai filosofijos tradicijoje eksploatuojamas ir, ko gero, taip pat dažnai mistifikuojamas Platono filosofijos vaizdinys – olos alegorija. Iš pradžių stilizuotai pateikiamos analitinė ir poetinė šio vaizdinio interpretacijos, pagrečiui atskleidžiamas jų problemiškumas. Su atskleistomis interpretavimo problemomis mėginama įsiveikti atkreipiant dėmesį į antikinio mąstymo subjekto ypatumus.Konstatuojama, kad antikinio mąstymo subjektas – siela, kitaip nei podekartinis cogito, yra ne tik vertybiškai konstituotas bei egzistenciškai angažuotas, bet ir numano prigimtinę virkštelę tarp mąstymo ir jusliškumo. Be to, teigiama, kad Platono olos alegorija tik suprastintai iliustruoja matematinę linijos analogiją, kuri savo ruožtu detalizuoja Platono ištarą apie gėrio vaidmenį steigiant būtį ir jos pažinimą. Todėl straipsnyje daugiausia dėmesio skiriama linijos analogijai, kuri eksplikuojama ne tik įvertinant antikinio anonimiško mąstymo subjekto būdą, bet ir specifines platoniškojo filosofavimo aplinkybes – aršią polemiką su sofistais ir matematikos sureikšminimą. Platono mąstymo specifika išryškinama gretinant jo samprotavimus tiek su juos pratęsiančiomis ir suprastinančiomis Aristotelio onto-gnoseologinėmis išvadomis, tiek su tą mąstymą dekonstruojančiomis Descartes’o mintimis. Straipsnis baigiamas lietuvių literatūros klasiko poemos ištrauka, kuri savaip iliustruoja straipsnyje pelnytas išvadas.Pagrindiniai žodžiai: olos alegorija, analitinis mąstymas, poetinis mąstymas, gėris, būtis, linijos analogija, materija, forma, nejudantis judintojas.Deconstruction of Plato’s CaveSkirmantas Jankauskas SummaryThe paper discusses perhaps the most exploited and often misinterpreted construct in the tradition of philosophy – Plato’s allegory of cave. At the beginning, stylized analytical and poetic interpretations of the construct are presented and their polemic points are highlighted. Further, the singular features of the knowing subject of the Greek philosophizing, namely, of the soul are identified. It is said that, otherwise than the post-descartian cogito, the soul is ethically constituted and existentially engaged and presupposes an uninterrupted linkage between mind and senses. The paper focuses on the analogy of line that precedes the allegory of cave and, on its turn, details the statement of Plato about the role of good in constituting the being and its knowing. The analogy of line is explicated taking into account the singular features of the knowing subject of the Greek philosophizing. Two specific circumstances characteristic to Plato’s philosophizing – his ardent polemical attitude towards sophists and his predilection to mathematics – are taken into account as well. The exclusiveness of Plato’s thinking is revealed by contrasting it with the simplifying ideas of Aristotle and the deconstructive attitude of Descartes’ cogito. Finally, the considerations are summarized in the article in a particular way by citing an excerpt from a famous poem of Lithuanian poet.Keywords: allegory of cave, analytical thinking, poetical thinking, the good, the being, analogy of line, matter, form, first mover.
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Whalen, Brett. "Rethinking the Schism of 1054: Authority, Heresy, and the Latin Rite." Traditio 62 (2007): 1–24. http://dx.doi.org/10.1017/s0362152900000519.
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In the year 1053, at the request of the Byzantine patriarch, Michael Kerullarios (1043–58), Archbishop Leo of Ochrid denounced the “priesthood of the Franks and the reverend pope” for observing Jewish rites through their celebration of the Eucharist with azymes, the same kind of unleavened bread used for Passover. Leo made these accusations in a letter addressed to John, archbishop of Trani in southern Italy, a region of coexisting Latin and Greek religious traditions that had been destabilized by the recent invasion of the Normans. The epistle was subsequently passed along to papal confidante Humbert of Silva Candida, who translated it into Latin and presented it to Pope Leo IX (1048–54). Around that same time, the two churchmen also heard news that the Greek patriarch had anathematized all those observing the Latin rite in Constantinople. A flurry of inconclusive correspondence ensued between the pope, the patriarch, and the Byzantine ruler, Constantine IX Monomachos (1042–55). In response to this persistent crisis, Pope Leo dispatched a legation to Constantinople that included Humbert, Frederick of Lorraine, and Peter of Amalfi. On 16 July 1054, after a series of acrimonious debates, the legates deposited a bull of excommunication against Kerullarios and his supporters on the high altar at Hagia Sophia. The patriarch responded in kind by excommunicating Humbert and his followers.