Relevant bibliographies by topics / Sophistic

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

Academic literature on the topic 'Sophistic'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 May 2024

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Journal articles on the topic "Sophistic"

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Côté, Dominique. "The Two Sophistics of Philostratus." Rhetorica 24, no. 1 (2006): 1–35. http://dx.doi.org/10.1525/rh.2006.24.1.1.

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Abstract The overview of Sophistic proposed by Philostratus in the introduction to the Lives of the Sophists creates a serious problem of interpretation. The system of two Sophistics: Old Sophistic and Second Sophistic as the author of the Lives defines them, appears to involve weaknesses and contradictions which bring into question the credibility of Philostratus. One might therefore believe that the Philostratean sysem of two Sophistics, through its apparent incoherence, in no way clarifies the question of the definition of a sophist. This article proposes, in contrast, to make visible the c
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Guest, Clare Lapraik. "Ut sophistes pictor: An Introduction to the Sophistic Contribution to Aesthetics." Humanities 12, no. 4 (2023): 58. http://dx.doi.org/10.3390/h12040058.

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This essay provides an introduction to the question of the contribution of the ancient sophists to aesthetics in Western art. It commences by examining the persistent analogies to visual arts in negative and positive discussions of sophistry, both philosophical and rhetorical, and proceeds to examine sophistic rhetoric in Gorgias, Aristides, Lucian, Philostratus and Byzantine ekphrasis, culminating with Philostratus’ discussions of mimesis and phantasia in Apollonius of Tyana. The discussions of the relation of being and nonbeing in Gorgias’ On Nonbeing and in Plato’s Sophist form the ontologi
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Reames, Robin. "The Metaphysics of Sophistry: Protagoras, Nāgārjuna, Antilogos." Humanities 11, no. 5 (2022): 105. http://dx.doi.org/10.3390/h11050105.

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There is no category of thought more deliberately or explicitly relegated to a subordinate role in Plato’s dialogues than Sophists and sophistry. It is due to Plato’s influence that terms “sophist” and “sophistry” handed down to us have unilaterally negative associations—synonymous with lies and deception, obscurantism and false reasoning. There are several reasons to be dubious of this standard view of the Sophists and their practices. The primary reason addressed in this essay is that the surviving fragments of the Sophists do not accord with this standard view, a discrepancy that is particu
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Ovsepyan, Astine. "Sophistry in the writings of Miguel De Unamuno: between politics and pedagogy." Hypothekai 7 (April 2023): 182–92. http://dx.doi.org/10.32880/2587-7127-2023-7-7-182-192.

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The article explores the legacy of Miguel de Unamuno, one of the most prominent Spanish intellectuals of the late 19th and ear-ly 20th centuries. Unamuno was known not only as a writer, but also as a philosopher, philologist, journalist, playwright, social activist, and educator with unique and innovative ideas for his time. The focus is on his statements about the activity of the sophists, literary and rhetorical sophistry, as well as the sophisti-cal concept of education in general. The key question is who the sophists were for Unamuno: wise men working for the benefit of the city or verbal
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Notomi, Noburu. "Socrates and the Sophists: Reconsidering the History of Criticisms of the Sophists." Humanities 11, no. 6 (2022): 153. http://dx.doi.org/10.3390/h11060153.

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To examine the sophists and their legacy, it is necessary to reconsider the relation between Socrates and the sophists. The trial of Socrates in 399 BCE seems to have changed people’s attitudes towards and conceptions of the sophists drastically, because Socrates was the first and only “sophist” executed for being a sophist. In the fifth century BCE, people treated natural philosophy, sophistic rhetoric and Socratic dialogue without clear distinctions, often viewing them as dangerous, impious and damaging to society. After the trial of Socrates, however, Plato sharply dissociated Socrates from
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Giombini, Stefania. "Sophistry and Law: The Antilogical Pattern of Judicial Debate." Humanities 12, no. 1 (2022): 1. http://dx.doi.org/10.3390/h12010001.

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This essay aims to reveal the relationship between sophistry and law in a twofold direction: on one side, how the development of ancient Greek law influenced sophistry’s production, and on the other, how and to what extent the knowledge and skills developed by sophists contributed to the development of legal expertise in classical Athens. The essay will initially focus on the historiographical category of the sophists to identify a line that connects these intellectuals to the new vision of society, the democratic polis, and the community that presides over legal and judicial life. This sectio
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Syrotinski, Michael. "On (Not) Translating Lacan: Barbara Cassin's Sophistico-Analytical Performances." Paragraph 43, no. 1 (2020): 98–113. http://dx.doi.org/10.3366/para.2020.0323.

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Barbara Cassin's Jacques the Sophist: Lacan, Logos, and Psychoanalysis, recently translated into English, constitutes an important rereading of Lacan, and a sustained commentary not only on his interpretation of Greek philosophers, notably the Sophists, but more broadly the relationship between psychoanalysis and sophistry. In her study, Cassin draws out the sophistic elements of Lacan's own language, or the way that Lacan ‘philosophistizes’, as she puts it. This article focuses on the relation between Cassin's text and her better-known Dictionary of Untranslatables, and aims to show how and w
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Gagarin, Michael. "Did the Sophists Aim to Persuade?" Rhetorica 19, no. 3 (2001): 275–91. http://dx.doi.org/10.1525/rh.2001.19.3.275.

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Ever since Plato, the Sophists have been seen as teaching “the art of persuasion”, particularly the art (or skill) of persuasive speaking in the lawcourts and the assembly on which success in life depended. I argue that this view is mistaken. Although Gorgias describes logos as working to persuade Helen, he does not present persuasion as the goal of his own work, nor does any other Sophist see persuasion as the primary aim of his logoi. Most sophistic discourse was composed in the form of antilogies (pairs of opposed logoi), in which category I include works like Helen where the other side - t
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Enos, Richard Leo. "A Site-Perspective on the Second Sophistic of the near East and Its Impact on the History of Rhetoric: An Overview." Humanities 11, no. 6 (2022): 154. http://dx.doi.org/10.3390/h11060154.

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This essay introduces and examines the impact of the Second Sophistic in the Near East on the history of rhetoric. Although the overall impact of sophists is apparent as early as the Classical Period of ancient Greece, this work emphasizes the renaissance of sophistic rhetoric during the so-called Second Sophistic, a movement that flourished slightly before and throughout the Roman Empire. The Second Sophistic provided an educational system that proved to be a major force spreading the study and performance of rhetoric throughout the Roman Empire. This essay examines and synthesizes scholarshi
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Kozić, Ranko. "Philosophical plasma in Dio Chrysostom’s Fourth Discourse on Kingship and Socrates’ Political Testament in Alcibiades." Athens Journal of Humanities & Arts 11, no. 2 (2024): 119–54. http://dx.doi.org/10.30958/ajha.11-2-2.

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On the basis of evidence obtained by unravelling enigmas in Dio’s fourth discourse and lifting the veil of mystery surrounding some of the crucial, sophistic-related passages from the mentioned writing, we were able to arrive to a conclusion that, no matter what the so-called sophists say of the phenomenon in their attempts to disguise the essence of things, the Second Sophistic is closely connected not so much with rhetoric as with philosophy itself or, to be more precise, Socrates’ political testament in the Alcibiades, as proved by Dio’s frequent use of philosophical, or rather Socratic pla
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Dissertations / Theses on the topic "Sophistic"

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Thomson, Stuart Rowley. "The barbarian Sophist : Clement of Alexandria's Stromateis and the Second Sophistic." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:98aca742-1277-4635-9d33-73ca18cf9071.

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Clement of Alexandria, active in the second half of the second century AD, is one of the first Christian authors to explain and defend the nascent religion in the terms of Greek philosophy and in relation to Greek paideia. His major work, the Stromateis, is a lengthy commentary on the true gnosis of the Christian faith, with no apparent overarching structure or organisational principle, replete with quotations from biblical, Jewish, Greek 'gnostic' and Christian works of all genres. This thesis seeks to read this complex and erudite text in conversation with what has been termed the ‘Second So
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Elliott, Christopher Jon, and elliottchrisj@gmail com. "Galen, Rome and the Second Sophistic." The Australian National University. School of Social Sciences, Department of History, 2006. http://thesis.anu.edu.au./public/adt-ANU20090724.145900.

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Galen of Pergamum is principally famous for his works on anatomy, medicine and moral philosophy. He is also noted for his acerbic temperament, his affirmations of his own brilliance and his denigration of the education, morals and lifestyle of his medical opponents and of anyone who viewed differently the things that he held dear. On his arrival in Rome he used a variety of techniques reminiscent of those used by the sophists in order to establish his place amongst the social and intellectual elite both as a physician and as a philosopher. At this and later points in his career his rhetoric
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Strazdins, Estelle Amber. "The future of the second sophistic." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:6ca95d02-246c-4dee-be90-675278ac5e92.

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This thesis explores the anxieties and opportunities that attend fame and posterity in the second sophistic and how they play out in both literary and monumental expressions of cultural production. I consider how elite provincials in the Roman empire, who are competitive, bi- or even tri-cultural, status-driven, often politically active, and engaged in cultural production, attempt to construct a future presence for themselves either through the composition of literature that is aimed (at least in part) at the future or through efforts to write themselves into the landscape of their native or a
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Jazdzewska, Katarzyna Anna. "Platonic Receptions in the Second Sophistic." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1304669319.

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Klotz, Frieda. "The representation of sophists, philosophers and poets in literature of the Second Sophistic : by themselves and by others." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439754.

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Newby, Zahara Louise. "Educated fantasies : interpreting the visual arts in the Second Sophistic." Thesis, Courtauld Institute of Art (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312041.

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Brown, Christopher. "An Atticist Lexicon Of The Second Sophistic: Philemon And The Atticist Movement." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1218719447.

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LoFaro, Elisabeth. "A new understanding of sophistic rhetoric : a translation, with commentary, of Mario Untersteiner's "Le origini sociali della sofistica"." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0003257.

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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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Hunter, Darren. "The transformative power of Paideia or Paideia transformed? Paideutic culture during the Second Sophistic." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=119611.

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The present study contends with the commodification and decadence of Hellenism and paideia (intellectual and cultural sophistication) during the Second Sophistic. It charts the path that Hellenism took from an esoteric ethnic essence to a universal and inclusive ethic. Given this inclusiveness, anyone in the empire who adopted a paideutic character had the chance of becoming a "Hellene," especially sophists. Upon establishing an ecumenical Hellenism, competition for audiences with other forms of entertainment compelled sophists to adopt a more theatrical lecture style, where the aesthetics of
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Books on the topic "Sophistic"

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The sophistic renaissance. Libr. Droz, 2011.

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Fowler, Ryan C., ed. Plato in the Third Sophistic. DE GRUYTER, 2014. http://dx.doi.org/10.1515/9781614510390.

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Gorgias and the new sophistic rhetoric. Southern Illinois University Press, 2002.

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Borg, Barbara E., ed. Paideia: The World of the Second Sophistic. DE GRUYTER, 2004. http://dx.doi.org/10.1515/9783110204711.

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Reason's dark champions: Constructive strategies of Sophistic argument. University of South Carolina Press, 2010.

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The second sophistic: A cultural phenomenon in the Roman empire. Routledge, 1993.

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Coby, Patrick. Socrates and the sophistic enlightenment: A commentary on Plato's Protagoras. Bucknell University Press, 1987.

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Sandy, Gerald N. The Greek world of Apuleius: Apuleius and the second sophistic. Brill, 1997.

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Platons Sophistes: Zur Überwindung der Sophistik. Winter, 2003.

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Werner, Riess, and Apuleius and the Second Sophistic: an Orator at Play (2007 : University of North Carolina at Chapel Hill), eds. Paideia at play: Learning and wit in Apuleius. Barkhuis Publishing, 2008.

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Book chapters on the topic "Sophistic"

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Barney, Rachel. "The Sophistic Movement." In A Companion to Ancient Philosophy. John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch5.

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Wolfsdorf, David. "Sophistic Method and Practice." In A Companion to Ancient Education. John Wiley & Sons, Inc, 2015. http://dx.doi.org/10.1002/9781119023913.ch3.

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Schmitz, Thomas A. "Plutarch and the Second Sophistic." In A Companion to Plutarch. Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118316450.ch2.

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Poster, Carol. "Letter Writing and Sophistic Careers in Philostratus’s Lives of the Sophists." In Public Declamations. Brepols Publishers, 2015. http://dx.doi.org/10.1484/m.disput-eb.5.107450.

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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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Beere, Jonathan. "Faking Wisdom." In Oxford Studies in Ancient Philosophy, Volume 57. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0005.

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In the Sophist, Plato makes the Eleatic Visitor define sophistic as an expertise (τέχνη‎), in stark contrast to the account of sophistic in the Gorgias. This paper focuses on the almost entirely overlooked problem of what it could mean for sophistic to be an expertise. Sophistic, in the Sophist, is the ability to appear wise (without being so). This paper argues that sophistic counts as an expertise because the sophist can explain the causes of sophistic success and failure in terms of a true but incomplete account of wisdom as irrefutability. The account of wisdom as irrefutability is true, but it turns out that irrefutability, too, can be real or merely apparent. The full account of wisdom must include an account of true, by contrast with merely apparent, refutation. The knowledge of true refutation turns out to be identical with the knowledge of forms and their exclusion relations. Recent arguments of Lesley Brown’s that sophistic is not, by Plato’s own criteria, an expertise, are rebutted. The paper’s positive account of sophistic as an expertise relies on the distinction between likenesses (proportion-preserving copies) or appearances (proportion-distorting copies). This distinction, which has no parallel in earlier dialogues, makes it possible to see how there can be an expertise of producing merely apparent Fs without knowledge of what is really F.
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Wattles, Jeffrey. "From Greek Reciprocity To Cosmopolitan Idealism." In The Golden Rule. 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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"Cookery and confection sophistic philosophy, philosophic sophistry." In The Second Sophistic. Routledge, 2005. http://dx.doi.org/10.4324/9780203974056-14.

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Bowersock, G. W. "Cities of the Sophists." In Greek Sophists in the Roman Empire. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198142799.003.0002.

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Abstract From the abundant evidence for the origins of sophists and the cities (other than Rome) in which they taught, it is not difficult to make out which were the great sophistic centres. Above all ranked Athens, Smyrna, and Ephesus. These three cities produced many of the eminent sophists of the second century and received most of the others at some time during their careers. The sophistic revival was an important part of the new prestige and economic vigour which accrued to these cities under the high empire.
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"Sophistic Discourse." In The Greek World of Apuleius. BRILL, 1997. http://dx.doi.org/10.1163/9789004330320_004.

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Conference papers on the topic "Sophistic"

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Mezheritskaya, Svetlana I. "RHETORICAL EXAMPLES OF “ANTHOCH ORATION” BY LIBANUS." In 49th International Philological Conference in Memory of Professor Ludmila Verbitskaya (1936–2019). St. Petersburg State University, 2022. http://dx.doi.org/10.21638/11701/9785288062353.25.

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The Antioch oration of Libanius is, on the one hand, a typical product of the sophistic work of the orator, designed to glorify his native city, and on the other, one of the best examples of the panegyric of the city in late ancient oratory. A panegyric to the city is a popular genre of solemn eloquence, well studied and described in the ancient rhetorical literature. However, Libanius’ Antioch oration is particularly interesting as the result of the development of ancient oratory, accumulating the old rhetorical tradition and the best achievements of ancient Greek orators in this genre, datin
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Torres, Lourenço. "Preserved sophistic rhetoric as part of Aristotle legacy to the history of legal persuasion." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg129_02.

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A. McBrayer, G. "The End of a Civilization: What Moderns Might Learn from Thucydides’ Peloponnesian War." In Applied Human Factors and Ergonomics Conference. AHFE International, 2019. http://dx.doi.org/10.54941/ahfe100192.

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Thucydides self-consciously presents the Peloponnesian War as the greatest war the world had ever seen to that point in history, insofar as it was a contest between the two greatest Greek powers—Athens and Sparta—at the peak of Greek Civilization. The war, however, would mark the beginning of the end of this great civilization. Although Thucydides does not unequivocally blame Athens for the war that ultimately leads to the destruction of Greece, it is clear that he thinks Athenian devotion to motion, or to the perpetual pursuit of progress, spurred it on. Thucydides appears to lament the great
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Scholz, Wolf-Ulrich. "RATIONAL EMOTIVE SOPHISTICS AS AN APPROACH TO TRANSDIAGNOSTIC PSYCHO-EDUCATION FOR ADULTS AND YOUTH." In International Technology, Education and Development Conference. IATED, 2016. http://dx.doi.org/10.21125/inted.2016.0609.

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Sutisen, Suksan, Kannika Saisin, Uraiwan Channon, Rungnapha Asawabhum, and Anchalee Bunrit. "Development of Electronic Document System: Case Study: Sophisai Area Revenue Office Buengkan Province." In The 14th National Conference on Technical Education and The 9th International Conference on Technical Education. KMUTNB, Bangkok, Thailand, 2022. http://dx.doi.org/10.14416/c.fte.2022.06.026.

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ČIULDĖ, Edvardas, and Asta STEIKŪNIENĖ. "SOCRATES AND KNOWLEDGE-BASED SOCIETY, OR RURAL TRACE IN THE DIALOGUE CULTURE." In Rural Development 2015. Aleksandras Stulginskis University, 2015. http://dx.doi.org/10.15544/rd.2015.112.

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Knowledge is the engine of change in every society, and within this structure, training of philosophical perception is essential. This article analyses how modern philosophical education is compatible with the ideal of knowledge society – how teaching material changes when knowledge becomes a commodity. The article searches for parallels between the opposition among the sophists and Socrates and the modern day approach to fostering a culture of dialogue, focusing on knowledge and innovation society.
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