Relevant bibliographies by topics / Stoic philosophy

Contents

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

Academic literature on the topic 'Stoic philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 June 2025

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Journal articles on the topic "Stoic philosophy"

1

Castagnoli, Luca. "Philosophy." Greece and Rome 62, no. 2 (2015): 244–60. http://dx.doi.org/10.1017/s0017383515000182.

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I start this review, which focuses for the most part on publications on Hellenistic philosophy, with a survey of some recent studies on Stoicism. René Brouwer's The Stoic Sage introduces itself as ‘an attempt to bring the early Stoic notions of the sage and wisdom to the fore again’ (1). ‘Again’ alludes to the fact that those notions, which attracted considerable philosophical and scholarly interest at various stages since antiquity, have not received sufficient attention in recent times (specialists in the area will judge the merits of this assessment). The book is divided into four chapters, dealing respectively with the Stoic definitions of wisdom; the ancient puzzles surrounding the nature and very possibility of the change from ‘folly’ to ‘wisdom’; the controversial question of whether the Stoics themselves believed they had achieved the ideal of perfect wisdom; and the intellectual, Socratic background against which the Stoics developed their notion of wisdom. Chapters 2, 3, and 4 contain, in expanded and revised form, material published by Brouwer in self-contained essays between 2002 and 2008. Chapter 1, with its analysis of the Stoic definitions of wisdom as ‘knowledge of human and divine matters’ and ‘fitting expertise’, is fundamental to set the stage for the more focused inquiries of the rest of the book. From this point of view, it succeeds only partially. It helpfully covers a reasonable amount of ground, but because of Brouwer's choice to focus exclusively on the Stoic definitions of wisdom (sophia) at this stage, and not, say, on the descriptions of the Stoic wise man (sophos: Brouwer's preferred translation ‘sage’ hides the etymological connection), it also problematically leaves some fundamental aspects untouched. I was especially surprised not to see the key notion of infallibility discussed at all in this context, despite the fact that Brouwer correctly clarifies that Stoic wisdom is not to be interpreted as a form of omniscience (33–4). This ultimately springs from an insufficiently detailed analysis of the Stoics’ notions of katalēpsis (which Brouwer translates as ‘cognition’, without ever explaining its distinctive status), and then, in turn, of epistēmē and technē, and their Stoic definitions (see also the puzzling reference to ‘weak cognitions’ on p. 62). (I only note here that Paolo Togni's 2010 monograph Conoscenza e virtù nella dialettica stoica examines much more extensively and systematically the psychological and epistemological ground which needs to be covered by a discussion of Stoic sophia.) The attempt to map exhaustively the three key terms of the first definition – knowledge, human and divine – into the three parts of Stoic philosophy, respectively logic, ethics, and physics, is ingenious but too crude and ultimately unconvincing, since logic had for the Stoics its own separate subject matter (not to be identified with ‘human and divine matters’, and not even with knowledge itself, pace Brouwer), and ethics and physics can themselves be described as forms of knowledge. The interconnected nature of Stoic philosophy, which is helpfully emphasized throughout the book, need not be mirrored in the very definition of wisdom. From a broader methodological point of view, the attempt to reconstruct an early Stoic theory of wisdom constantly clashes with the nature of our evidence, and although in several cases Brouwer does carefully justify why a certain late source can be taken to bear witness to such an early theory, in other cases the reader is left to wonder whether such a justification could be given (for example, in the case of some passages from Seneca). There is still much worth pondering in Brouwer's insightful analyses in Chapters 2–4, although one is left to wonder how much added value has been generated by integrating this previously published material into a single monograph.
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Popov, Danil. "Stoic narrative in the journal “Faith and Reason” (1884–1917)." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 875–87. http://dx.doi.org/10.25205/1995-4328-2023-17-2-875-887.

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The scope of the study is the Stoics’ and Stoic philosophy’s images in the influential theological-philosophical journal "Faith and Reason". Its materials constituted a significant part of the philosophical articles on the Stoics in the late 19th-early 20th century Russia. Due to confessional bias and peculiarities of the intellectual debates of that time, the journal's authors did not limit themselves to historical-philosophical or theological studies of Stoic philosophy. "Faith and Reason" attempted to unfold a multidimensional critical narrative of desperate Stoic mood, the religious wickedness of the Stoics, and the cold spirit of their morals, contrasting the personal wisdom of the Roman Stoics with their school affiliation. It is suggested that the Stoic narrative offered in the journal was intended to exert an edifying influence on its audience, to demonstrate the perverse nature of Stoic teachings as well as their incompatibility with the truth of Christianity.
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POPOV, DANIL S. "LEO TOLSTOY'S RELIGIOUS PHILOSOPHY AND THE STOIC TRADITION." Study of Religion, no. 4 (2021): 144–51. http://dx.doi.org/10.22250/2072-8662.2021.4.144-151.

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The article investigates a contribution of the Stoic ideas to Leo Tolstoy's religious philosophy. The problem is considered in the context of the alleged “break” in the creative development of Leo Tolstoy in the late 1870s. Although Tolstoy had been familiar with the texts and ideas of the Stoics before this time and, probably, made some allusions to the Stoics in “War and Peace”, it is possible to say that in that time the Stoic ideas as such were not of significance for him. The thinker might have realized the deeper meaning of the Stoic tradition against the background of the teachings of Christ. Applying the methods of textual analysis, the author shows that after the conversion Tolstoy sought to use some aspects of the Stoic religious narrative (men's mind as a part of the divine one, the unity of the universe) as a support for his own pantheistic (panentheistic) views, in which both his ethical and social values were rooted.
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Popov, Danil S. "The Stoic tradition in Russian and Western existentialism: Lev Shestov and Karl Jaspers." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 3 (2022): 364–73. http://dx.doi.org/10.21638/spbu17.2022.308.

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The article investigates the Stoic tradition in Russian and Western existentialism, drawing on the example of the philosophy of L. Shestov and K.Jaspers. Applying the methods of textual analysis, the study focuses on their accounts of what the Stoics did and preached (or would have done and preached), instead of revealing alleged conceptual affinities between Stoic philosophy and existentialism. The author shows that both thinkers used these accounts as crucial points of reference, developing and upholding their own key doctrines: refutation of rationalism (L. Shestov), the experience of boundary situations and existential communication (K.Jaspers). Yet, they expressed serious criticism of Stoic ideas and emphasised that people would not achieve the highest aim of philosophising if they pursued the strategies of the Stoics. The study highlights the fact that L. Shestov and K.Jaspers were neither historians of philosophy nor proponents of Stoicism and examined not Stoic doctrines but a set of certain Stoic values. The form and content of their arguments make it possible to consider them as coherent Stoic narratives. Thus, the article suggests that accounts of Stoic attitudes and values offered in Russian and Western existentialism give an essential guide as to how one ought or ought not to exist, act and think.
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Annas, Julia. "Ethics in Stoic Philosophy." Phronesis 52, no. 1 (2007): 58–87. http://dx.doi.org/10.1163/156852807x177968.

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AbstractWhen examining the role of Stoic ethics within Stoic philosophy as a whole, it is useful for us to look at the Stoic view of the way in which philosophy is made up of parts. The aim is a synoptic and integrated understanding of the theoremata of all the parts, something which can be achieved in a variety of ways, either by subsequent integration of separate study of the three parts or by proceeding through 'mixed' presentations, which can be made at varying levels of understanding.In two presentations of Stoic ethics we find initially baffling claims about the life of virtue being 'the same as' or 'equivalent to' the life according to nature. These indicate approaches in which understanding of ethical concepts was enlarged and enriched by study of physics. Interpretation which makes physics in these passages into ethical foundations answers poorly to the ancient texts and raises severe difficulties as an interpretation of Stoicism. Two texts which have been taken to commit Stoics to a foundationalist view of the relation of ethics and physics do not in fact do so; rather, they fit well into the holistic view of philosophy and its parts.
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Ju, Anna Eunyoung. "The Stoic Ontology of Geometrical Limits." Phronesis 54, no. 4-5 (2009): 371–89. http://dx.doi.org/10.1163/003188609x12486562883219.

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AbstractScholars have long recognised the interest of the Stoics' thought on geometrical limits, both as a specific topic in their physics and within the context of the school's ontological taxonomy. Unfortunately, insufficient textual evidence remains for us to reconstruct their discussion fully. The sources we do have on Stoic geometrical themes are highly polemical, tending to reveal a disagreement as to whether limit is to be understood as a mere concept, as a body or as an incorporeal. In my view, this disagreement held among the historical Stoics, rather than simply reflecting a doxographical divergence in transmission. This apparently Stoic disagreement has generated extensive debate, in which there is still no consensus as to a standard Stoic doctrine of limit. The evidence is thin, and little of it refers in detail to specific texts, especially from the school's founders. But in its overall features the evidence suggests that Posidonius and Cleomedes differed from their Stoic precursors on this topic. There are also grounds for believing that some degree of disagreement obtained between the early Stoics over the metaphysical status of shape. Assuming the Stoics did so disagree, the principal question in the scholarship on Stoic ontology is whether there were actually positions that might be called "standard" within Stoicism on the topic of limit. In attempting to answer this question, my discussion initially sets out to illuminate certain features of early Stoic thinking about limit, and then takes stock of the views offered by late Stoics, notably Posidonius and Cleomedes. Attention to Stoic arguments suggests that the school's founders developed two accounts of shape: on the one hand, as a thought-construct, and, on the other, as a body. In an attempt to resolve the crux bequeathed to them, the school's successors suggested that limits are incorporeal. While the authorship of this last notion cannot be securely identified on account of the absence of direct evidence, it may be traced back to Posidonius, and it went on to have subsequent influence on Stoic thinking, namely in Cleomedes' astronomy.
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Sherman, Nancy. "Stoic Consolations." Conatus 8, no. 2 (2023): 565–87. http://dx.doi.org/10.12681/cjp.35405.

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In this paper I explore the Stoic view on attachment to external goods, or what the Stoics call “indifferents.” Attachment is problematic, on the Stoic view, because it exposes us to loss and exacerbates the fragility that comes with needing others and things. The Stoics argue that we can build resilience through a robust reeducation of ordinary emotions and routine practice in psychological risk management techniques. Through a focus on selected writings of Seneca as well as Cicero’s Tusculan Disputations and Marcus Aurelius’s Meditations, I nonetheless ask whether Stoicism leaves any room for grief and distress. I argue that it does, and that consolation comes not from a retreat to some inner citadel, but from the support and sustenance of social connections.
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Limaj, Elona. "Development of the stoic teachings in antiquity." Interdisciplinary Cultural and Humanities Review 2, no. 2 (2023): 32–38. http://dx.doi.org/10.59214/2786-7110-2023-2-2-32-38.

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Modern stoicism is becoming increasingly popular in the world: a large number of non-fiction books are published on this topic; many videos reveal the essence of this philosophy; podcasts, articles in magazines, etc. are also dedicated to stoicism. Thus, there is a need to study Stoicism at the scientific level. The study aims to provide an in-depth examination of the history of the Stoic doctrine, in the course of which it is necessary to determine the ideological origins of the Stoic doctrine and the contribution of the Stoics to the development of philosophy. One of the study objectives is to compare the philosophy of Stoicism with other schools of thought to fully reveal the purpose of the article. Analysis, analogy, systematisation, the philosophical pluralism method, synthesis, generalisation, and comparison were used in the study. The development of the Stoic doctrine in comparison with other philosophical concepts of the ancient times was studied. As a result of the analysis of philosophical texts, it was found that Stoicism arose from Kinism and developed on a par with this doctrine. Stoic philosophers had an important influence on philosophy by creating a system of dividing the world into three parts. The Stoics are the continuators of Socrates’ philosophy, and the pedagogical ideas of Stoicism are similar to the general ideas of that time. Stoicism is closely related to Epicureanism, and the Stoics also developed their method of self-analysis. The general trends in the development of this philosophy preserve ancient traditions. Stoicism, as a philosophical trend, developed over a long period and managed to preserve its basic principles unchanged. The study has created several scientific hypotheses that can be considered further at the scientific level, in particular, the following topics: the relationship between Stoicism and Epicureanism; pedagogical ideas of the Stoics; the Stoic method of introspection require further in-depth research by scholars. Such hypotheses can be useful for various groups of people interested in the philosophy of Stoicism and its application in the modern world and life, such as academics (philosophers, researchers), psychologists, managers, and ordinary people seeking personal development and a better understanding of themselves
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Joshi, Ms Suruchi, and Dr Shivangi Chanyal. "Enduring the Crisis: Stoic Figures in Shakespearean Tragedies." International Journal of English Literature and Social Sciences 10, no. 2 (2025): 310–12. https://doi.org/10.22161/ijels.102.48.

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Stoicism, a Hellenistic philosophy primarily originating in ancient Greece, emphasizes the buildout of virtue, modesty, and self-control as key components of a fulfilling life. Its principles guide one on the path of tranquillity and eternal happiness. Stoic philosophy believes that extraneous occurrences and mundane or sublunary assets are not the key to acquiring true happiness. Instead, stoics believe that the path to true happiness primarily lies in cultivating inner resilience and a disciplined mind. William Shakespeare's works often reflect elements of Stoic philosophy, primarily and particularly underscoring nous, discipline, and virtue crucially and decisively in the face of adversity. Characters in his plays frequently grapple with emotions and fate, illustrating the Stoic belief in accepting things beyond our control. The paper explores elements of stoic philosophy like- the victory of reason over passion, the struggle between action and inaction, the endurance of suffering, and the acceptance of fate in two major tragedies: Hamlet and Julius Caesar. The paper aims to study the beliefs rooted in stoicism through closely reading the characters and plot.
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Hahmann, Andree. "Cicero Defining the Stoic Science of Divination." Apeiron 52, no. 3 (2019): 317–37. http://dx.doi.org/10.1515/apeiron-2017-0078.

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AbstractThis paper is devoted to the Stoic definition of divination as reported by Cicero. It proposes a novel reading that coherently combines the distinct versions offered inDe divinatione. Especially important is the proper understanding of the close relationship between providence, fate, and chance. I argue that the Stoic understanding of chance already contains a reference to divine will, which is why the Stoics can equally claim that divination is devoted to chance and providence. This sheds new light both on the Stoic science of divination and the systematic involvement of providence, fate, and divination in Stoic philosophy.
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Dissertations / Theses on the topic "Stoic philosophy"

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Dyson, Henry. "Stoic rationalism." Diss., Columbia, Mo. : University of Missouri-Columbia, 2005. http://hdl.handle.net/10355/4299.

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Thesis (M.A.)--University of Missouri-Columbia, 2005.<br>The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (July 13, 2006) Includes bibliographical references.
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Bobzien, Susanne. "Determinism and free will in Stoic philosophy." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334904.

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Gulino, Kathleen R. "Pleasure and the Stoic Sage." Ohio University Honors Tutorial College / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1307477359.

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Greene, Blythe Anastasia. "The Imperfect Present| Stoic Physics of Time." Thesis, University of California, San Diego, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=10978558.

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<p> This dissertation addresses a set of problems in understanding the Stoic physics of time. It begins by investigating the ontology of time as an incorporeal in Stoic physics. I show that time is constructed as a deliberate parallel to two of the other incorporeals &ndash; place and void. Time is defined as the &ldquo;<i>diast&emacr;ma</i>&rdquo; of motion, and much of the debate over the Stoic theory of time has centered on the definition of this term &ldquo;<i>diast&emacr;ma</i>,&rdquo; which may mean interval, extension, or dimension. I argue that only the reading of &ldquo;dimension&rdquo; makes sense in the context of Stoic physics. Place turns out to have three dimensions, measuring the height, depth, and breadth of bodies, while time adds a fourth dimension of motion that measures fast and slow of bodies in motion. </p><p> The second half of the dissertation addresses the vexed problem of the present in Stoicism. Multiple sources tell us that the present has a different status from the past and future&mdash;the past and future merely &ldquo;subsist&rdquo; while the present &ldquo;is real.&rdquo; However, this account is complicated by strong evidence that the Stoic present is <i>composed</i> of past and future. Furthermore, Stoic accounts of divisibility leave the length of the present apparently indefinite. If the present is ontologically privileged, it seems that it cannot be of indefinite length. If the present is real but the past and future are not, it seems that the present cannot be composed of past and future. </p><p> I resolve these problems by arguing that the Stoics had two interrelated definitions of the present, and that the apparently conflicting pieces of evidence refer to different kinds of present. The first present is called &ldquo;precise&rdquo; or &ldquo;narrow&rdquo; and corresponds to a point of zero duration. As it has no duration, it is not a continuum, and as it is not a continuum it is not, technically, a time. A secondary &ldquo;broad&rdquo; present, composed of past and future times, is present in virtue of containing this present. It derives a special ontology from its relationship to the strict present, despite being composed of past and future.</p><p>
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Leithart, Peter J. "The iron philosophy stoic elements in Calvin's doctrine of mortification /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Maran, Ji Ra. "Paul’s Discourse on Slavery and Freedomin the Light of Stoic Philosophy." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-229.

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This thesis focuses on Paul’s view on freedom for believers in the context ofslavery. Paul’s understanding comes through in his metaphorical usage of slavelanguage in 1 Cor 7:20-24. In this thesis, a comparison between the teaching ofPaul and that of the Stoics Seneca, Musonius, and Epictetus will support myinterpretation of Paul’s opinion regarding slavery and freedom. I first explore howPaul and the three Stoics advocate for their understanding of freedom for slaves,and then I compare Paul’s theological interpretation with the moral values of thethree Stoics. There is no doubt that Paul, Seneca, Musonius and Epictetus wereaware of the cruel physical judgments and hardships, which slaves suffered in thecontext of slavery. Though neither Paul nor the three Stoics expressed an intentionto terminate the existing hierarchical social structure and slavery system, they alsodid not ignore the physical judgments and hardships placed upon slaves. Theteachings of Paul, Seneca, Musonius and Epictetus testify that they had a commonwill to end, or at least reduce, the exploitation and dehumanization of slaves. Theircommon interest is to promote the possibility of freedom, equal fairness and kindlytreatments for slaves. Both groups preferred freedom and dignity for human beingsby ignoring the social standards and social identification of the Roman society.However, they emphasized inner freedom rather than the social freedom of the slaves.Aim of thesis: To compare Paul’s attitude to slavery and his metaphoricallanguage of slavery and freedom with that of the Stoic philosophers, Seneca,Epictetus, and Musonius.
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Sellars, John. "The art of living : Stoic ideas concerning the nature and function of philosophy." Thesis, University of Warwick, 2001. http://wrap.warwick.ac.uk/52300/.

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The aim of this thesis is to consider the relationship between philosophy and biography, and the bearing that this relationship has on debates concerning the nature and function of philosophy. There exists a certain tradition that conceives philosophy exclusively in terms of rational discourse and as such explicitly rejects the idea of any substantial relationship between philosophy and the way in which one lives. I shall argue that the claim that philosophy cannot have any impact upon biography is often based upon an implicit conception of philosophy as primarily rational discourse. In contrast to this I shall draw upon Socratic and Stoic philosophical resources in order to reconstruct an alternative conception of philosophy as an art concerned with one's way of life. Central to this conception will be the relationship between philosophical discourse or argument and philosophical training or exercise. I shall argue that the ancient claim that philosophy is primarily expressed in one's behaviour presupposes a conception of philosophy as an art that involves both rational discourse and training or exercise as two equally important components. I shall argue that by adopting this alternative conception of philosophy as a techne it will be possible to understand properly the relationship between philosophy and biography. In Part One I shall outline the ancient idea that philosophy is something expressed in one's life, the Socratic conception of philosophy as an art, the Stoic development of this conception into an art of living, and some ancient objections to this Stoic conception. In Part Two I shall examine the relationship between philosophical discourse and exercises in Stoic philosophy, focusing upon the neglected concept of philosophical askesis. Central to this will be the literary form of such exercises and so I shall focus upon two texts (by Epictetus and Marcus Aurelius) concerned with philosophical exercises.
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Robertson, David Gordon. "Grammar, logic and philosophy of language : the Stoic legacy in fourth century Patristics." Thesis, King's College London (University of London), 2000. https://kclpure.kcl.ac.uk/portal/en/theses/grammar-logic-and-philosophy-of-language--the-stoic-legacy-in-fourth-century-patristics(87a34991-8e7a-4f63-9ed9-33f67ca635d8).html.

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McLeay, Lucy Katrina. "An examination of the relationship between philosophy and society in Rome between AD 161 and 181 : a case study of the public and private roles of the Emperor Marcus Aurelius." Thesis, Open University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310224.

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Young, Adam J. "Friendship, Marriage, and the Good Life: Stoic Virtue in a Contemporary Context." University of Toledo / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1301963900.

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Books on the topic "Stoic philosophy"

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Gilbert, Murray. The Stoic Philosophy. Kessinger Publishing, LLC, 2007.

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Katerina, Ierodiakonou, ed. Topics in stoic philosophy. Clarenden Press, 1998.

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Katerina, Ierodiakonou, ed. Topics in stoic philosophy. Clarendon Press, 1999.

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Katarina, Ierodiakonou, ed. Topics in Stoic philosophy. Oxford University Press, 2001.

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Johncock, Will. Stoic Philosophy and Social Theory. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43153-2.

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Grahn-Wilder, Malin. Gender and Sexuality in Stoic Philosophy. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-53694-1.

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Bobzien, Susanne. Determinism and freedom in stoic philosophy. Clarendon Press, 1998.

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Inwood, Brad. Reading Seneca: Stoic philosophy at Rome. Clarendon, 2005.

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Reesor, Margaret E. The nature of man in early Stoic philosophy. Duckworth, 1989.

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Reesor, Margaret E. The nature of man in early Stoic philosophy. G. Duckworth, 1989.

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Book chapters on the topic "Stoic philosophy"

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Blits, Jan H. "Horatio’s Stoic philosophy." In The Routledge Companion to Shakespeare and Philosophy. Routledge, 2018. http://dx.doi.org/10.4324/9781315677019-16.

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Irwin, T. H. "Stoic Inhumanity." In The Emotions in Hellenistic Philosophy. Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9082-2_8.

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Ierodiakonou, Katerina. "Stoic Logic." In A Companion to Ancient Philosophy. John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch26.

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Bett, Richard. "Stoic Ethics." In A Companion to Ancient Philosophy. John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch27.

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Annas, Julia. "Ethics in Stoic Philosophy." In Ancient Ethics. V&R Unipress, 2014. http://dx.doi.org/10.14220/9783847099116.309.

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Reid, Jeremy. "Stoic Forgiveness." In The Routledge Handbook of the Philosophy and Psychology of Forgiveness. Routledge, 2023. http://dx.doi.org/10.4324/9781003360278-11.

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Grahn-Wilder, Malin. "Gender and Stoic Cosmopolitanism." In Gender and Sexuality in Stoic Philosophy. Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-53694-1_14.

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Pigliucci, Massimo. "Prosochê as Stoic mindfulness." In Routledge Handbook on the Philosophy of Meditation. Routledge, 2022. http://dx.doi.org/10.4324/9781003127253-31.

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de Carvalho, M. Jorge. "The Circles of Care: A Stoic Approach." In Philosophy of Care. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-75478-5_3.

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Ierodiakonou, Katerina. "Rediscovering Some Stoic Arguments." In Greek Studies in the Philosophy and History of Science. Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-2015-6_9.

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Conference papers on the topic "Stoic philosophy"

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Ivascenco, Iulia. "A stoic approach to business antifragility." In The 8th International Conference "Management Strategies and Policies in the Contemporary Economy". Academy of Economic Studies of Moldova, 2023. http://dx.doi.org/10.53486/icspm2023.44.

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Alongside many studies on adoption efforts for antifragility practices in business, there is a research gap related to using Stoic principles. This study identifies five approaches derived from Stoic philosophy and examines them in the context of business antifragility. The dichotomy of control, the discipline of thought, responsibility for the future, calm in the face of chaos, and fear as a tool for growth are analyzed based on previous research and examples of entrepreneurial practice. The antifragility concept gained growing attention in research and practice with the pandemic, the economic situation related to the Ukrainian conflict, and the growing influence of digital technologies such as artificial intelligence, blockchain, cloud computing, and big data analytics. However, the literature lacks studies on Stoic approaches to antifragility. We extend knowledge of the emerging antifragility field by mixing it with the ideas of the Stoic philosophy.
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Zhang, Catty Dan, and Adam Pere. "Pneuma Screen." In 2016 ACSA International Conference. ACSA Press, 2016. http://dx.doi.org/10.35483/acsa.intlp.2016.5.

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Pneuma – the ancient Greek word for “breath”, is a mixture of the elements air (in motion) and fire (as warmth). Its highest form – in Stoic philosophy- constitutes the human soul (psychê), and organizes both the individual and the cosmos.
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Leitlande, Gita. "Contemporary Stoicism and Civic Values." In Latvijas Universitātes 82. starptautiskā zinātniskā konference. Latvijas Universitāte, 2024. https://doi.org/10.22364/luszk.82.fds.01.

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The doctoral thesis’s theme, “Contemporary Stoicism and Civic Values”, highlights the potential of an interface between the philosophy of Stoicism and the functioning of the country by strengthening civic values. The aim of the thesis is to offer a vision of how the philosophy of Stoicism, in its contemporary interpretation, can be applied to address topical issues at the national level – strengthening civic values in Latvia. The research (1) identifies the current country’s needs and challenges regarding strengthening civic values; (2) examines the formation and variations of Stoic philosophy and ethics over time, including the most significant criticism of Stoicism, from the origins of the teaching (ancient Stoicism) to the present day (contemporary Stoicism); (3) formulates the interpretation of Stoic philosophy and ethics used in the thesis: what is the ultimate goal of the teaching and the main components of the strategy to achieve it. Based on this understanding of contemporary Stoicism and the identified issues regarding civic values, the thesis (4) explores the potential and limitations of applying contemporary Stoicism to strengthening two core civic values – autonomy and solidarity – in Latvia. However, Stoicism as a philosophical teaching offers a more fundamental transformation and impact on the person than just the cultivation of these two civic values. Stoicism affects the whole personality (character), a person’s worldview and way of thinking, as well as the understanding of the country’s role in a person’s beliefs and actions. These aspects reinforce the effectiveness of Stoicism and, thus, its usefulness to the country in the context of strengthening civic values. The final chapter of the thesis (5) analyzes three case studies that illustrate the applicability of Stoicism in specific areas: regarding care for nature, military service, and character education in schools.
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