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Journal articles on the topic 'Stoic philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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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,

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2

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 wicked

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3

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 C

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4

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 bound

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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

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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 doxograp

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7

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

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8

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 fo

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9

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 par

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10

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, f

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11

مشكور, سامي. "Ethics in Stoicism." Kufa Journal of Arts 1, no. 7 (2010): 271–301. http://dx.doi.org/10.36317/kaj/2011/v1.i7.6101.

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Famous Greek philosophers, especially Socrates, Plato and Aristotle, satiated research and study. As for Stoic philosophy, and especially their ethical doctrine, it did not find its share of sufficient study, so I wanted to write a research on this subject, because Stoicism is not only a philosophical doctrine, but it is also ethics and religion, and it is at its core. An ethical philosophy, and the Stoics believed in the high status of philosophy, the majesty of its message, and its ability to be guidance and guidance for people, and that the Stoic definition of philosophy indicates that ethi

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12

Hamelin, Guy. "Física e Metafísica no Estoicismo Antigo." Journal of Ancient Philosophy 16, no. 2 (2022): 149–81. http://dx.doi.org/10.11606/issn.1981-9471.v16i2p149-181.

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The Stoic School takes up the tripartite division of philosophy of the post-Platonic Academy, in which physics occupies, alongside dialectics and ethics, a prominent place. In this tripartition, there is no metaphysics, nor in the two subdivisions of Stoic physics. For the thinkers of the Stoa, there is nothing beyond physics. In spite of this statement, we try to discover, in this article, the presence of a study devoted to first philosophy among the various topics investigated by the Stoics in their physics. It is with this aim that we first examine what precisely Aristotle deals with in the

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13

Nastasi, Giuseppe. "Stoici e Peripatetici su agire, patire e movimento: la testimonianza di Simplicio." Elenchos 44, no. 2 (2023): 333–65. http://dx.doi.org/10.1515/elen-2023-0017.

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Abstract Simplicius’ Commentary on Aristotle’s Categories contains the most extended testimony about the Stoic conception of acting (ποιεῖν) and undergoing (πάσχειν). Simplicius ascribed to the Stoics the idea that acting and undergoing are to be reduced to the movement. To this opinion Simplicius opposed the Aristotelian view according to which acting and undergoing are two different categories. In this paper I intend to outline the original Stoic position comparing the reportage of Simplicius with other Stoic sources. Later, I will deal with Boethus’ defense of the distinction between the ca

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Santucci, Robert S. "Seneca’s Revisionist History of Seafood; Or, Teaching Philosophy with Fish." American Journal of Philology 146, no. 2 (2025): 347–76. https://doi.org/10.1353/ajp.2025.a963722.

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Abstract: Seneca’s interest in writing about seafood, as he does in the Epistulae Morales ( EM ) and Naturales Quaestiones (among other texts), is not only a product of its clear application to moral philosophy, an example of luxurious food for an individual to avoid, but Stoic natural philosophy. The seafood in the EM and NQ helps explain various aspects of Stoic cosmology, with special attention to concepts of relationality, to a readership familiar with fish from the Roman literary (especially satiric) tradition. Writing about seafood thus presents an opportunity for the Stoic philosopher w

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15

Jarzębiak, Joanna. "Zarys teologii stoickiej." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 23 (January 1, 2010): 173–92. http://dx.doi.org/10.18778/0208-6107.23.11.

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The paper aims at outlining the main points in stoic theology: Stoics' attitude to the Greek mythology, the proofs for god's existence, the concept of divinity and the characteristics of god according to the names given to him within the Stoic physics. Finally, the concepts of fate and providence are mentioned as they are strictly linked to the concept of god-logos and lead to most important problems of human freedom and theodicy. The paper does not include all the discussions held by the stoics and their opponents over the question of divinity, as they were extant and well elaborated; it prov

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Plecas, Tamara, and Ivan Nisavic. "Roman stoics Seneca and Epictetus on epicurean hedonism and the social roles of philosophers." Theoria, Beograd 65, no. 3 (2022): 5–19. http://dx.doi.org/10.2298/theo2203005p.

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Epicureans and Roman Stoics interpreted pleasure (?????) differently from each other: for the Epicureans, pleasure was the ultimate good, while most Stoics perceived pleasure as something indifferent. This difference in understanding of pleasure is the crucial point of a disagreement between these two Hellenistic schools of philosophy, in particular if we consider their ethics. This paper examines this difference and highlights the significant similarities between the Roman Stoic and the Epicurean positions. Further, it briefly explores the Epicurean and the Roman Stoic understanding of social

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17

Cherubin, Rose. "Commentary on Marmodoro." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (2017): 25–37. http://dx.doi.org/10.1163/22134417-00321p03.

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This paper comments on Anna Marmodoro’s “Stoic Blends.” That essay argues that the “Eleatic Principle” is central to Stoic conceptions of what is. It also investigates a key difference between Stoic and Aristotelian conceptions of the roles of form and matter in constituting what is: the Stoics’ insistence that form and matter are bodies, and their concomitant assertion that more than one independent body can occupy the exact same place. The present comment explores the relationships between the “Eleatic Principle,” the arguments of the historical Eleatics, and Aristotle’s hylomorphism.

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18

MOCHALOVA, IRINA N., and DANIL S. POPOV. "STOICISM IN RUSSIAN PERIODICALS OF THE 19CENTURY: PECULIARITIES OF RECEPTION." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 387–409. http://dx.doi.org/10.25205/1995-4328-2024-18-1-387-409.

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The scope of the study is the history of the reception of the Stoic legacy in Russian periodicals (journals, newspapers, collections of works) published during the 19th century. As to the character and content of publications written in the early 19th century and devoted to the Stoics, they continued the traditions of the 18th century. They retained edifying and entertaining character, demonstrating sometimes the lack of scholarship and originality. A landmark event that sparked an interest in the Stoics among educated Russian public was the broad discussion in a number of major journals and n

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19

Alessandrelli, Michele. "La sintassi del cosmo: osservazioni su un volume recente." Elenchos 42, no. 2 (2021): 375–96. http://dx.doi.org/10.1515/elen-2021-0019.

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Abstract This note does examine a recent volume by Ada Bronowski on the Stoic doctrine of the lekta (The Stoics on Lekta. All There Is to Say, OUP, 2019). The first part summarizes its content, while the second discusses some critical and controversial points, in particular the Platonic tenor of the interpretation of the Stoic lekta offered by the Author. This interpretation gives an extra-linguistic and realistic function to items that the Stoics cautiously left under-determined from the ontological point of view.

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20

TOGNI, PAOLO. "PLATO'S SOUL-BOOK SIMILE AND STOIC EPISTEMOLOGY." Méthexis 26, no. 1 (2013): 163–85. http://dx.doi.org/10.1163/24680974-90000619.

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The purpose of this paper is to contribute to shed some light on the early Stoics' practice of managing platonic suggestions to construct their epistemology. Instances of such a practice, which scholars have recently focussed on, are the Stoic reassessment of the account of phantasia Plato offers in the Sophist and the image of the wax block as discussed in the Theaetetus. In this work I put forward a comparison between the simile of the soul-book, as presented by Socrates in the Philebus (39a1-c2), and the Stoic image of the soul as a sheet in which conceptions are inscribed. I try to show th

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Merritt, Melissa. "Kant and Stoic Affections." Canadian Journal of Philosophy 51, no. 5 (2021): 329–50. http://dx.doi.org/10.1017/can.2021.34.

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AbstractI examine the significance of the Stoic theory of pathē (and related topics) for Kant’s moral psychology, arguing against the received view that systematic differences block the possibility of Kant’s drawing anything more than rhetoric from his Stoic sources. More particularly, I take on the chronically underexamined assumption that Kant is committed to a psychological dualism in the tradition of Plato and Aristotle, positing distinct rational and nonrational elements of human mentality. By contrast, Stoics take the mentality of an adult human being to be rational through and through,

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22

Hahmann, Andree. "Der glückliche Tod des Stoikers." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 13 (December 31, 2008): 87–106. http://dx.doi.org/10.1075/bpjam.13.05hah.

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The happy death of the Stoic. Wisdom and finitude in Stoic philosophy. This paper attempts to furnish a Stoic reply to an accusation addressing the Stoics’ ideal of the wise man according to which it is impossible to realize their ideal and therefore their whole system has to face a paradox: How is wisdom possible when all people are fools and it is impossible for them to become good? In addition to this question there is another important problem connected with the ideal of wisdom. The Stoic philosophers deny transcendental ideas. Instead they are well known for their thorough-going materiali

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Ierodiakonou, Katerina. "The Stoic Provenance of the Notion of Prosochê ." Rhizomata 9, no. 2 (2021): 202–23. http://dx.doi.org/10.1515/rhiz-2021-0012.

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Abstract Late Stoics and, in particular, Epictetus made ample use of the notion of attention (prosochê), which they understood as the soul’s vigilant focus on sense impressions and on the Stoic principles. Attention, in their view, was meant to assist our self-examination and lead to ethical progress. It was thus regarded as a Stoic good and a constitutive part of eudaimonia. Early Stoics did not seem to have invoked such a notion, whereas the Neoplatonists appropriated it into their psychology by postulating the soul’s attentive part, which they introduced to explain both perceptual and intel

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Marmodoro, Anna. "Stoic Blends." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (2017): 1–24. http://dx.doi.org/10.1163/22134417-00321p02.

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The Stoics’ guiding principle in ontology is the Eleatic principle. Their existents are bodies that have the power to act and be acted upon. They account both for the constitution of material objects and the causal interactions among them in terms of such dynamic bodies. Blending is the physical mechanism that explains both constitution and causation; and is facilitated by the fact that for the Stoics all bodies exist as unlimited divided. In this paper I offer a novel analysis of this Stoic stance, and of the role it plays in their metaphysics. I argue that when blended, the substances involv

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Lesses, Glenn. "Topics in Stoic Philosophy." Ancient Philosophy 21, no. 1 (2001): 232–36. http://dx.doi.org/10.5840/ancientphil200121121.

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26

Seifert, Ingeborg. "Relation in Stoic Philosophy." Philosophy and History 22, no. 1 (1989): 27–28. http://dx.doi.org/10.5840/philhist198922114.

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Brown, Eric. "Topics in Stoic Philosophy, and: Determinism and Freedom in Stoic Philosophy (review)." Journal of the History of Philosophy 38, no. 3 (2000): 432–34. http://dx.doi.org/10.1353/hph.2005.0047.

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McGill, Emily. "Prohairesis and a Stoic-Inspired Feminist Autonomy." Symposion 9, no. 1 (2022): 83–104. http://dx.doi.org/10.5840/symposion2022916.

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The idea that the ancient Stoics are (proto)feminists is relatively common. Even those critical of this position acknowledge that certain features of Stoicism render the philosophical program appropriate for a feminist reimagining. Yet less attention has been paid to developing a positive theory of Stoic feminism. I begin this task by outlining Stoic insights for a feminist conception of personal autonomy. I argue that, present in the Stoic doctrine of prohairesis, we find a dual conception of personal autonomy according to which socially constructed selves maintain an individualist autonomy.

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Rahman, Taufik, Lola Pertiwi, and Ariyandi Batubara. "Hakikat Kebahagiaan Hidup: Konsensus antara Al-Qur’an dan Filsafat Stoikisme." Jurnal Riset Agama 2, no. 3 (2022): 151–65. http://dx.doi.org/10.15575/jra.v2i3.19326.

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This study aims to find a consensus between the Qur'an and stoic philosophy about the happiness of life. The concept of happiness which varies in each individual, gives birth to different solutions. The discourse on happiness in the Stoics has become an actual thing among millennials today. This research uses a descriptive-analytical method with a qualitative approach and literature review as the main reference source. The results and discussion in this study found that there are similar indicators in achieving happiness between the Qur'an and the philosophy of stoicism. This study concludes t

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Mazzetti, Manuel. "Crisippo e l’ἐπελευστικὴ κίνησις: una tappa della polemica anti–accademica?" Elenchos 40, № 2 (2019): 383–400. http://dx.doi.org/10.1515/elen-2019-0018.

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Abstract The purpose of this paper is to identify the upholders of the thesis reported by Plutarch, De Stoicorum repugnantiis 23, aimed to reject Stoic determinism. A brief introduction will be devoted to the relationship between this text and the more general context of the Stoic philosophy. Then, I will take into account the objection against Stoic determinism raised by some anonymous philosophers: according to it, causal determinism would be inconsistent with the choice among indistinguishables. Chrysippus replied that if that choice were not determined, it would occur without causes; and t

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Plecas, Tamara. "Relying on Seneca in moments of crisis: The case of princess Elizabeth of Bohemia." Theoria, Beograd 65, no. 4 (2022): 159–68. http://dx.doi.org/10.2298/theo2204159p.

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This paper looks at the correspondence between Princess Elizabeth of Bohemia (1618-1680) and the French philosopher Ren? Descartes (1596-1650). Analyzing specific segments of the letters they addressed to each other, it emerges that Descartes, advising Elizabeth and recommending her to read Seneca, was also following an ancient, or more precisely, Stoic therapeutic technique. Namely, it seems that he, like the Stoics, believed that philosophy could provide a kind of consolation or support in moments of crisis, that is, during specific turbulent moments in life.

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Mikeš, Vladimír. "Les stoïciens et Platon – monistes ou dualistes ?" Archiv für Geschichte der Philosophie 102, no. 2 (2020): 299–323. http://dx.doi.org/10.1515/agph-2020-0004.

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AbstractThe Stoics’ way of presenting principles – the active and the passive – is ambiguous because they say that principles are two while also suggesting that they are inseparable and thus interdependent. This ambiguity cannot be resolved in favour of one or the other side of the dilemma, as is shown by analysis of two possible models of the relations among principles – a causal and a categories-based model. This ambiguity is rather a necessary consequence of the Stoic view of principles and should be compared to the ambiguity of Plato’s concept of “principles” in the Timaeus. Plato’s Recept

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Gleydis Harwida, Evita Novilia, and Agung Winarno. "Stoic Management and Philosophy: Resilience and Stress Management in the Workplace." International Journal of Integrative Sciences 3, no. 11 (2024): 1191–200. https://doi.org/10.55927/ijis.v3i11.12241.

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This research examines the relationship between the principles of Stoic philosophy and their application in a management context, specifically in terms of resilience and stress management in the workplace. Stoic philosophy, which flourished in Ancient Greece and Rome, offers a view of life that can help individuals face life's challenges with poise and wisdom. Using the literature review research method, this article analyzes various studies and theories that link Stoic teachings to modern management, as well as how Stoic principles can be applied to increase mental resilience, reduce stress,

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Popov, Danil S. "Stoics as mentors and educators of youth in the Russian Empire (based on materials of the Russian periodicals of the late 18th – 19th centuries)." Schole Ancient philosophy and the classical tradition 19, no. 1 (2025): 489–502. https://doi.org/10.25205/1995-4328-2025-19-1-489-502.

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The article examines examples of the use (or consideration of the possibility of such using) of the Stoic legacy in upbringing and education of children, drawing on materials of Russian periodicals of the late 18th – 19th centuries. Although children’s journals Detskoe chtenie dlja serdca i razuma (the end of the 18th century) and Semejnye vechera (the middle of the 19th century) paid attention to the Stoics, they received a systematic representation on the pages of the periodicals of the Noble Boarding School at the Moscow University such as Poleznoe uprazhnenie junoshestva (1789), Utrennjaja

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Ure, Michael. "Nietzsche's Free Spirit Trilogy and Stoic Therapy." Journal of Nietzsche Studies 38, no. 1 (2009): 60–84. http://dx.doi.org/10.2307/20717975.

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Abstract This article examines Nietzsche's engagement with Stoic philosophical therapy in the free spirit trilogy. I suggest that Nietzsche first turned to Stoicism in the late 1870s in his attempt to develop a philosophical therapy that might treat the injuries human beings suffer through fate or chance without recourse to the metaphysical theodicies discredited by Enlightenment skepticism and positivism. I argue that in HH and D Nietzsche adopts a conventional form of Stoic therapy. The article then shows how Nietzsche came to take a critical stance against Stoic therapy on the grounds that

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Ure, Michael. "Nietzsche's Free Spirit Trilogy and Stoic Therapy." Journal of Nietzsche Studies 38, no. 1 (2009): 60–84. http://dx.doi.org/10.2307/jnietstud.38.2009.0060.

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Abstract This article examines Nietzsche's engagement with Stoic philosophical therapy in the free spirit trilogy. I suggest that Nietzsche first turned to Stoicism in the late 1870s in his attempt to develop a philosophical therapy that might treat the injuries human beings suffer through fate or chance without recourse to the metaphysical theodicies discredited by Enlightenment skepticism and positivism. I argue that in HH and D Nietzsche adopts a conventional form of Stoic therapy. The article then shows how Nietzsche came to take a critical stance against Stoic therapy on the grounds that

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37

Konstan, David, and Catherine Wilson. "Exchange: Epicurean and Stoic Philosophy." Philosophers' Magazine, no. 74 (2016): 97–103. http://dx.doi.org/10.5840/tpm201674108.

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38

Maróth, Miklós. "Analogy in the Stoic philosophy." Acta Antiqua Academiae Scientiarum Hungaricae 49, no. 2 (2009): 191–99. http://dx.doi.org/10.1556/aant.49.2009.2.9.

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Yi, Jin Nam. "Cognitive Therapy and Stoic Philosophy." Journal of Human Studies 39 (July 31, 2019): 47–75. http://dx.doi.org/10.21738/jhs.2019.07.39.47.

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40

Ierodiakonou, Katerina. "The Stoic Division of Philosophy." Phronesis 38, no. 1 (1993): 57–74. http://dx.doi.org/10.1163/156852893321052451.

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Salles, R. "Review: Topics in Stoic Philosophy." Mind 111, no. 444 (2002): 869–73. http://dx.doi.org/10.1093/mind/111.444.869.

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Sanzhenakov, Alexander. "Stoic Theory of Action and Sceptical Objections Against It." Philosophy. Journal of the Higher School of Economics VI, no. 2 (2022): 209–37. http://dx.doi.org/10.17323/2587-8719-2022-2-209-237.

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The article considers the Stoic theory of action and its critique by Sceptics. The Stoics believed that the agent is autonomous due to his ability to give the assent to a representation. The theory of action is interwoven with the theory of knowledge in the assent-giving since the assent can be given to both value-neutral and value-loaded statements. It is thus appropriate to ask whether an adequate theoretical comprehension is required for performing a morally correct action, or is a correct practical comprehension sufficient? Sceptics actively criticized all parts of Stoic philosophy and oft

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Pasquinucci, Pietro. "L’incorporeità dell’essere o il materialismo impossibile." Chiasmi International 26 (2024): 227–41. https://doi.org/10.5840/chiasmi20242620.

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Through an analysis of the Stoic doctrine of incorporeals, this article intends to provide an interpretation of Merleau-Ponty’s ontology as an “impossible materialism,” where attention to corporeality is combined with an equally essential interest in the incorporeality of movement, in the immateriality of expression and meaning. Referring to the several places where Merleau-Ponty mentions the incorporeality of being, which are as surprising as they are significant to his ontology of the flesh, we outline in this article a path by which a similarity to Stoic philosophy becomes ever more evident

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ŠARKIĆ, SRĐAN. "IDEAS OF STOIC PHILOSOPHY IN SERBIAN MEDIAEVAL LAW." ИСТРАЖИВАЊА, no. 29 (December 26, 2018): 39–47. http://dx.doi.org/10.19090/i.2018.29.39-47.

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Although the textbooks of Stoic philosophers did not survive from the period of independence of the Serbian mediaeval State (from the 12th to the 15th century), some Stoic ideas emerged in Serbia through the texts of Roman lawyers, who in the period of the Principate wrote under the great influence of Stoic philosophy. However, Serbian lawyers did not read the original Latin works of Roman jurists, but rather their Greek translations and adaptations from Byzantine legal miscellanies. Some ideas of Stoic philosophy could be found in several chapters of the Serbian translation of the Syntagma, a

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Vogt, Katja Maria. "The Stoic Conception of Law." Polis: The Journal for Ancient Greek and Roman Political Thought 38, no. 3 (2021): 557–72. http://dx.doi.org/10.1163/20512996-12340350.

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Abstract The Stoics identify the law with the active principle, which is corporeal, pervades the universe, individuates each part of the world, and causes all its movements. At the same time, the law is normative for all reasoners. The very same law shapes the movements of the cosmos and governs our actions. With this reconstruction of Stoic law, I depart from existing scholarship on whether Stoic law is a set of rules. The question of whether ethics involves a set of rules is rich and fascinating. In the 1970s and 80s, the observation that ancient ethics might do without rules was part of phi

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Ábrahám, Zoltán. "Martha Nussbaum és a kanti kozmopolitizmus." Kellék. Filozófiai folyóirat, no. 71 (December 10, 2024): 185–200. https://doi.org/10.61901/kellek.2024.71.12.

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Our age of globalisation (as well as that of the ‘clash of civilisations’) has urged theoreticians to reconsider and re-evaluate the cosmopolitan aspect of Kant’s philosophy. My paper focuses on Martha Nussbaum’s work because she identifies herself as an heir of cosmopolitan thought. As a first step, I intend to display the motives that urged the philosopher to rethink her position concerning Kant’s moral philosophy, especially in the context of Nietzschean questioning of the legitimacy of the Enlightenment project of justifying morality. As a second step, I show why, for her, the central noti

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DeBranander, Firmin. "Stoic Realpolitik." International Philosophical Quarterly 46, no. 3 (2006): 277–92. http://dx.doi.org/10.5840/ipq200646330.

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Brittain, Charles, A. A. Long, and Gisela Striker. "Stoic Studies." Philosophical Review 109, no. 3 (2000): 434. http://dx.doi.org/10.2307/2693700.

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LACHS, JOHN. "Stoic Pragmatism." Journal of Speculative Philosophy 19, no. 2 (2005): 95–106. http://dx.doi.org/10.2307/25670557.

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LACHS, JOHN. "Stoic Pragmatism." Journal of Speculative Philosophy 19, no. 2 (2005): 95–106. http://dx.doi.org/10.2307/jspecphil.19.2.0095.

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