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Relevant bibliographies by topics / Ancient philosophy

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Academic literature on the topic 'Ancient philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Ancient philosophy"

1

Murray, James S. "Ancient Greek Philosophy." Ancient Philosophy 6 (1986): 236–39. http://dx.doi.org/10.5840/ancientphil1986627.

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Rykov, Stanislav Yu. "Ancient Chinese… Philosophy?" Voprosy Filosofii, no. 7 (2020): 156–70. http://dx.doi.org/10.21146/0042-8744-2020-7-156-170.

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Montserrat i Torrents, Josep. "Ancient philosophy bulletin." Enrahonar. Quaderns de filosofia 17 (March 1, 1991): 71. http://dx.doi.org/10.5565/rev/enrahonar.736.

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Marinopoulou, Anastasia. "Ancient Greek Philosophy." Philosophical Inquiry 30, no. 3 (2008): 202–4. http://dx.doi.org/10.5840/philinquiry2008303/415.

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Boys-Stones, George. "DESCRIBING ANCIENT PHILOSOPHY." Classical Review 50, no. 1 (April 2000): 138–40. http://dx.doi.org/10.1093/cr/50.1.138.

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Sellars, John. "Teaching Ancient Philosophy." Discourse: Learning and Teaching in Philosophical and Religious Studies 2, no. 2 (2003): 23–49. http://dx.doi.org/10.5840/discourse20032224.

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Kim, Won Myoung. "Wonhyo's Philosophy and Korean Ancient Philosophy." Journal of Eastern-Asia Buddhism and Culture 51 (June 30, 2022): 3–31. http://dx.doi.org/10.21718/eabc.2022.51.01.

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Lacore-Martin, Emmanuelle. "“Encores me frissonne et tremble le coeur dedans sa capsule”: Rabelais’s Anatomy of Emotion and the Soul." Renaissance and Reformation 39, no. 3 (January 14, 2017): 33–58. http://dx.doi.org/10.33137/rr.v39i3.27720.

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This article examines the role of anatomical references in the representation of emotion and argues that they constitute textual markers of the Rabelaisian view of the relationship between the body and the soul, and the nature of the soul itself. By analyzing the ancient models of natural philosophy and medicine on which Rabelais draws—Galen, in particular—and by contextualizing Rabelais’s thinking within contemporary debates on the faculties of the soul, the article aims to shed light on his representation of the intersection between material and immaterial processes within the human body. Instead of trying to reconcile potentially contradictory aspects of these ancient models with the Christian faith, Rabelais’s prose is informed by an intuitive understanding of ancient philosophy. His exploitation of the Galenic concept of the animal spirits gives us invaluable insights into the influence of materialist representations of the soul on Rabelais’s thinking. Cet article étudie le rôle des références anatomiques dans la représentation rabelaisienne de l’émotion et propose d’y voir les marqueurs textuels de la façon dont Rabelais conçoit les rapports entre l’âme et le corps, et la nature de l’âme elle-même. En analysant les modèles anciens de la philosophie naturelle et de la médecine — Galien en particulier — dont Rabelais s’inspire et en situant sa pensée dans le contexte des débats contemporains sur les facultés de l’âme, l’article vise à éclairer la façon dont Rabelais représente l’intersection à l’intérieur du corps humain des processus matériels et immatériels. Sans chercher à réconcilier avec la foi chrétienne certains aspects de ces anciens modèles qui peuvent être en contradiction avec elle, la prose rabelaisienne porte la marque d’une compréhension intuitive de la philosophie ancienne. En particulier, l’exploitation de la conception galénique des esprits animaux donne de précieux aperçus concernant l’influence des représentations matérialistes de l’âme sur la pensée de Rabelais.

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Rowett, Catherine. "Analytic Philosophy, the Ancient Philosopher Poets and the Poetics of Analytic Philosophy." Rhizomata 8, no. 2 (December 1, 2020): 158–82. http://dx.doi.org/10.1515/rhiz-2020-0008.

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Abstract The paper starts with reflections on Plato’s critique of the poets and the preference many express for Aristotle’s view of poetry. The second part of the paper takes a case study of analytic treatments of ancient philosophy, including the ancient philosopher poets, to examine the poetics of analytic philosophy, diagnosing a preference in Analytic philosophy for a clean non-poetic style of presentation, and then develops this in considering how well historians of philosophy in the Analytic tradition can accommodate the contributions of philosophers who wrote in verse. The final part of the paper reviews the current enthusiasm for decoding Empedocles’ vague and poetic descriptions of the cosmic cycle into a precise scientific periodicity on the basis of the recently discovered Byzantine scholia on Aristotle. I argue that this enthusiasm speaks to a desire for definite and clear numerical values in place of poetic motifs of give and take, and that this mathematical and scientific poetic is comparable to the preferred poetic of analytic philosophy.

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Taylor, Daniel J. "Ancient Philosophy and Grammar." Ancient Philosophy 6 (1986): 245–51. http://dx.doi.org/10.5840/ancientphil1986630.

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Dissertations / Theses on the topic "Ancient philosophy"

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Quintanilla, Pablo. "Language, Thoughtand Falsehood in Ancient Greek Phi/osophy (Issues in Ancient Philosophy)." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113055.

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Wharton, Katherine Louise. "Philosophy as a practice of freedom in ancient India and ancient Greece." Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/28915/.

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Education in ancient India begins with a ritual initiation (Upanayana) in which the student is reborn from the womb of the teacher. This image reflects the method of transmission of revelatory knowledge. The student memorises sacred verses by replicating his teacher's recitation. This thesis contrasts this image of replication with the image of midwifery that Socrates uses to describe his educational method. Socrates claims to be barren of wisdom. He does not pass down any knowledge but instead watches over the birth of his student's ideas. Both the ancient Indian and the Socratic systems of education claim to free the student but they both affirm completely different forms of freedom. Socrates frees the student to think for themselves, but the ancient Indian method frees the student by means of inherited revelation. This thesis compares philosophical practices of freedom which rest on commitment to tradition with those that rest on the rejection of tradition. Chapter One examines the way that the student is committed to the ritual tradition in the Brahmanical Upanayana. Chapters Two and Three discuss the relationship between the student and the ritual tradition in the Upanisads. Chapter Four analyses Socrates relationship with democratic culture. Chapter Five interprets the midwife metaphor in detail and compares the Socratic method of education to the Brahmanical and Upanisadic methods. This thesis contrasts philosophical practices of freedom that are founded on a value of trust or faith (sraddha) in tradition with those that are founded on a value of testing or examination (elenchus). It aims to challenge the Socratic principle of limitless questioning and defend the philosophical value of predetermination, non-agency and perfect obedience.

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Bowden, Chelsea Mina. "Isocrates' Mimetic Philosophy." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1331049173.

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Mekhitarian, Aram S. "Emergences du Tupos chez Platon." Doctoral thesis, Universite Libre de Bruxelles, 1997. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212122.

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Bjarnason, Paul E. (Paul Elwin). "Philosophy of consolation : the Epicurean tetrapharmakos." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/50059.

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Thesis (MPhil)--Stellenbosch University, 2004.
ENGLISH ABSTRACT: Epicureanism, one of several major Hellenistic philosophical schools, complemented its materialist, non-teleological ontology with a set of spiritual exercises (askesis) intended to prepare its disciples to live a happy life within a clearly defmed moral context. The emblem of Epicurean ethics was the tetrapharmakos, or fourfold remedy, consisting in the dictum: Nothing to fear in god; Nothing to feel in death; Good is easy to attain; Evil is easy to endure. A question that arises concerns how the tetrapharmakos, in conjunction with the wide variety of spiritual exercises which flowed from it, was capable of offering to Epicurean disciples consolatio in the face of life's uncertainties and guiding them to the supreme pleasure of the gods, tranquillity (ataraxia), which, together with absence of bodily pain (aponia), brings to man the flourishing life (eudaimonia). Yet, afortiori, how is it possible, in the absence of belief in divine providence, to retain a sense of equanimity throughout a finite life in an often harsh world? How can one avoid capitulating to despair and anxiety? Such questions are relevant to the ancient Epicureans, and are central to this thesis. Epicurean materialism is presupposed throughout the thesis, and the arguments and exercises which emerged from the Epicurean materialist ontology are examined critically in order to assess the coherence and effectiveness of the Epicurean mode of living. An examination of the role of Epicurean spiritual exercises is therefore undertaken, in order to reveal the Epicureans' relationship with the natural and social worlds, as well as with each other and with the gods, and thus to explain how these exercises were capable of providing consolation, and further, to consider whether such exercises, in some form or other, are still able to do soin the twenty-fust century. The ancient conception of philosophy as a way of life is discussed fully, most particularly the specific nature of Epicurean philosophy in this respect. The four strands or remedies of the tetrapharmakos are then examined, in order, at length. The nature of Epicurean gods and their relation to man are given detailed consideration, as are the arguments and exercises used by Epicureans to dispel fear of the gods. A similar treatment is accorded the Epicurean view of death as a natural dissolution of man qua material being, and to the arguments and exercises aimed at overcoming fear of death, the second of the two great causes of human anxiety. Epicurean hedonism, within which pleasure assumes the role of man's goal,· or telos, is examined thoroughly, as are major issues of contention -- in particular, the Epicurean bifurcation of the telos into katastematie pleasure and kinetic pleasure, and the relation between these two kinds of pleasure. A concluding chapter summarises the fmdings of the thesis and suggests the relevance of Epicureanism and its associated spiritual exercises for citizens of the twenty-fust century.
AFRIKAANSE OPSOMMING: Die Epikurisme, een van verskeie belangrike Hellenistiese filosofiese skole, het sy materialistiese, nie-teologiese ontologie aangevul deur 'n versameling geestelike oefeninge (askesis) wat ten doel gehad het om dissipels voor te berei om 'n gelukkige lewe binne 'n duidelik gedefinieerde morele konteks te lei. Die embleem van die Epikuriese etiek was die tetrafarmakos , of viervoudige geneesmiddel, wat bestaan het uit die dictum: Om niks te vrees oor god nie; Om niks te voel oor die dood nie; Die goeie is maklik om te verkry; Die kwaad is maklik om te verduur. Die vraag ontstaan hoe die tetrafarmakos, tesame met die wye verskeidenheid geestelike oefeninge wat daaruit voortspruit, in staat was om aan die Epikuriese dissipels consolatio ten aanskoue van die onsekerhede van die lewe te bied en om hulle tot die hoogste genot van die gode, gemoedsrus (ataraxia), te voer, wat, gepaardgaande met die afwesigheid van fisiese pyn (aponia), die mens by 'n gelukkige lewe (eudaimonia) uitbring. Hoe is dit egter 'n fortiori moontlik om in die afwesigheid van 'n geloof in 'n goddelike voorsienigheid 'n gevoel van gelykmatigheid reg deur 'n eindige lewe in 'n dikwels harde wêreld te behou? Die Epikuriese materialisme word deurlopend in die tesis voorveronderstel, en die argumente en oefeninge wat uit die Epikuriese materialistiese ontologie na vore kom, word krities ondersoek ten einde die samehang en doeltreffendheid van die Epikuriese leefwyse te evalueer. Die rol van die Epikuriese geestelike oefeninge word dus ondersoek om die Epikureërs se verhouding met die natuurlike en die sosiale wêreld, sowel as met mekaar en met die gode, na vore te bring, om sodoende te verduidelik hoe hierdie oefeninge in staat was om vertroosting te bied, en om voorts te kyk of sulke oefeninge in die een of ander formaat nog steeds in staat is om dit in die een-en-twintigste eeu te doen. Die antieke siening van die filosofie as 'n leefwyse word ten volle bespreek, veral die eie-aard van die Epikuriese filosofie in hierdie opsig. Die vier aspekte of geneesmiddels van die tetrafarmakos word agtereenvolgens uitvoerig bespreek. Die aard van die Epikuriese gode en hulle verhouding tot die mens word in besonderhede ondersoek, asook die argumente en oefeninge wat die Epikureërs gebruik het om vrees vir die gode die nek in te slaan. Die Epikuriese siening van die dood as 'n natuurlike ontbinding van die mens qua materiële wese word op soortgelyke wyse behandel, soos ook die argumente en oefeninge wat daarop gerig is om die vrees vir die dood, die tweede van die twee groot oorsake van die mens se angs, te oorkom. Epirurese hedonisme, waarin genot die mens se lewensdoel of telos word, word grondig ondersoek, sowel as belangrike verskilpunte - in besonder die Epikuriese tweedeling van die telos in katastematiese en kinetiese genot, en die verband tussen hierdie twee vorme van genot. Die slothoofstuk vat die bevindinge van die tesis saam en suggereer dat die Epikurisme en die geestelike oefeninge wat daarmee gepaard gaan, nog steeds relevant is vir mense van die een-en-twintigste eeu.

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Jenkins, Michelle Kristine. "Seekers of Wisdom, Lovers of Truth: A Study of Plato's Philosopher." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/193552.

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In this dissertation I look at a series of portraits of Plato’s philosopher throughout the corpus. I argue that there are three central components in his account of the philosopher: (1) having certain motivations, (2) having a certain sort of nature, and (3) engaging in a set of characteristic activities. All three features emerge in the early dialogues in the figure of Socrates. There we see that the philosopher is motivated by a deep and enduring love of wisdom and a desire to seek it. In addition, he has traits of character and intellect that make him well suited to the pursue the wisdom. And he engages in certain activities that has as its aim attaining knowledge. While this basic picture of the philosopher emerges in the early dialogues, it gets fleshed out and developed more fully in later dialogues and, in particular in the Republic with the figure of the philosopher ruler. There we see the close relationship between the philosopher’s character and intellectual pursuits and how both his character and pursuits are shaped through courses in education. And, in the Republic, the philosopher does actually succeed in his pursuit of knowledge. The knowledge he comes to have shapes his character, affecting the sorts of things he values and resulting in philosophical virtue. In the Theaetetus we see a portrait of a philosopher who, while sharing the same nature and pursuits as the philosopher ruler of the Republic, is born in an unjust city. Here the philosopher withdraws from the political and instead lives a private life, pursuing those interests and questions that are conducive to virtue. Finally, in the Sophist and Statesman, we find the philosopher in the figure of the Eleatic Visitor, as he develops accounts of the sophist and statesman. Here, Plato’s focus shifts from the philosopher’s nature to his activities as the Eleatic Visitor proposes, teaches, and uses a new method of inquiry - the method of collection. It is here where we see Plato articulate just how one goes about developing the systematic and defensible accounts necessary for the knowledge that the philosopher so desires.

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Friedenbach, James Walsh. "Modern rhetoric/ancient realities." CSUSB ScholarWorks, 1988. https://scholarworks.lib.csusb.edu/etd-project/346.

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Hart, Thomas Edward. "The ancient Greek influence on Friedrich Nietzsche's philosophy of education." Thesis, Durham University, 2002. http://etheses.dur.ac.uk/3941/.

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From early in his life Friedrich Nietzsche had a deep and abiding concern for the state of educational practices and cultural development because he felt that the educational system lacked the necessary structure and philosophy to facilitate what he called true culture. His studies of the ancient Greeks led him to an understanding of the importance of the agonistic nature of culture and reality. In the development of his larger philosophical project he saw this knowledge of antiquity as the means for developing contemporary culture and education. In this dissertation I will demonstrate the ancient Greek legacy in Nietzsche's philosophy and that his pedagogical thought is both the foundation of and consistent with his mature philosophical position. In order to achieve this I will begin by looking at the work that Nietzsche did during the period of his active service as the chair of Classical Philology at the University of Basle. I will then move on to the philosophical development of the central questions surrounding history and culture as these relate to education in Nietzsche's thought. This will be followed by an analysis of the connection between Protagoras, Gorgias, Heraclitus and Nietzsche with regard to the central concepts of epistemology and becoming! And finally, I will set out what I take to be the composition and structure of Nietzsche's philosophy of education as this relates to the ideas developed throughout this dissertation. I hope to show that Nietzsche's pedagogical philosophy is best understood as the origin of the concerns and ideas that make up his larger philosophical project and that this is in mm best-read in the context of the tradition of which it is a development and extension, the sophistic tradition of practical and subjective thought.

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Ortlund, Raymond C. "Psalm 68 in ancient, medieval and modern interpretation." Thesis, University of Aberdeen, 1985. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU354525.

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We base our interpretative study of Psalm 68 on the persuasion that the most objective point of departure for Old Testament exegesis is the body of traditional meanings handed down to us through the Hebrew-based ancient versions and through Judaica. Comparative Semitics may, and at times does, serve to supplement and to correct traditional interpretations; but the specific relationship of tradition with the psalm as opposed to the casual relationship of, say, Ugaritic or Arabic meanings with this particular piece of literature give tradition the fundamental role in establishing the meaning of the Hebrew. Accordingly, we devote the first five chapters to the ancient versions, viz., the Greek, Aramaic, Syriac, Latin and Arabic, in an attempt to determine their value for the modem interpretation of the psalm. While none of the versions discloses an authentic interpretation of the psalm as a unified and coherent whole, for that sense seems to have been lost to them, each one does nevertheless contain various meanings which commend themselves to us as authentic. These are specifically noted. In Chapter Six the commentaries of the three giants of medieval Jewish biblical interpretation are examined: Rashi, Ibn Ezra and David Kimchi. It was during this era that Jewish scholars sought to organize and evaluate their traditionally-inherited body of knowledge of the Scriptures. In a search for credible understandings and beliefs they re-assessed the witness of their fathers with the result that they established an important milestone in the history of biblical exegesis. Neither the versions nor the rabbis provide us with complete or perfect knowledge of the psalm, but within their testimony we have the only solid foundation for objective interpretation. We review the high points of the modern study of Psalm 68 by turning to three landmark English versions in Chapters Seven through Nine, viz., the Authorized Version of 1611, the Revised Standard Version of 1952 and the New English Bible of 1970. Each one is examined in its relation to traditional and modern studies. The AV we find to be essentially a rabbinic interpretation of the psalm in English. The RSV, as a product of its times, searches for greater authenticity by going back beyond the rabbis to the ancient versions and comparative Semitic philology. As a result, there is a fullness to the RSV's rendering which commends itself well to our judgement. The NEB reflects a more skeptical view of the value of tradition for authentic understanding. The aim of this version seems to be to re-create the linguistic situation in which the psalm originated, leaping over the centuries of an accumulated tangle of tradition which defaces and obscures the authentic psalm lying in remains within the Hebrew text. The NEB translators approach the psalm as if it were a recently-discovered document without intervening traditions and seek to establish its meanings through the use of what would have been the relevant linguistic sources in the ancient world. Presumably, the subjectivity of such an approach is outweighed in their minds by the extremely low value of traditional interpretations and by their confidence in their own ability to draw accurate comparative philological relations with the Hebrew text. Their rendering of Psalm 68, however, does not vindicate that confidence. Our own interpretative comments on the psalm are dispersed to some extent throughout the paper. Judgements on the meaning of the Hebrew cannot be avoided, nor should they be, in connection with the versions and rabbis. But the bulk of my particular exegetical opinions are subsumed under the chapters on the AV, RSV and NEB. Where I believe from my own study that the English translators have interpreted a point correctly, I indicate this by offering my own defense and exposition of their rendering. The RSV chapter contains a majority of these discussions. Finally, in the Conclusion, I offer my own interpretation of the structure of the psalm and of the course of the poet's thought, adding remarks there which I had not been able to include conveniently within previous chapters. In my opinion Psalm 68 is a hymn of descriptive praise to God for his power and goodness revealed to Israel in her early history up to his establishment on Zion and of confident expectation that the purposes of God will be brought to complete fulfillment with his eventual conquest and rule of the whole world from his sanctuary at Jerusalem. The psalm is designed to encourage Israel's faith in God as her only lord and source of life and to lead her to deeper commitment to and participation in his purposes for history.

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Moore, Megan Bishop. "Philosophy and practice in writing a history of ancient Israel /." New York [u.a.] : T & T Clark, 2006. http://www.loc.gov/catdir/toc/ecip0610/2006007656.html.

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Zugl.: @Diss.
Includes bibliographical references and index. Current philosophical issues in history writing -- Evaluating and using evidence -- Assumptions and practices of historians of ancient Israel -- In the mid-twentieth century -- Assumptions and practices of minimalist historians of ancient Israel -- Non-minimalist historians of ancient Israel.

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Books on the topic "Ancient philosophy"

1

Kenny, Anthony John Patrick. Ancient philosophy. Oxford: Clarendon Press, 2004.

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Perilli, Lorenzo, and Daniela P. Taormina, eds. Ancient Philosophy. First [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315179339.

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E, Baird Forrest, ed. Ancient philosophy. 6th ed. Upper Saddle River, N.J: Pearson Prentice Hall, 2010.

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Clark, Gordon Haddon. Ancient philosophy. Edited by Robbins John W. [Hobbs, NM]: Trinity Foundation, 1997.

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Daniel, Devereux, Mitsis Phillip, and Zeyl Donald J. 1944-, eds. Encyclopedia of classical philosophy. London: Fitzroy Dearborn Publishers, 1997.

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van, Ackeren Marcel, and Muller Jorn 1969-, eds. Antike Philosophie verstehen =: Understanding ancient philosophy. Darmstadt: Wissenschaftliche Buchgesellschaft, 2006.

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van, Ackeren Marcel, and Müller Jörn 1969-, eds. Antike Philosophie verstehen =: Understanding ancient philosophy. Darmstadt: Wissenschaftliche Buchgesellschaft, 2006.

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Peterman, John E. On ancient philosophy. Australia: Thomson/Wadsworth, 2007.

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Anthony, Preus, and Society for Ancient Greek Philosophy (U.S.), eds. Essays in ancient Greek philosophy. Albany: State University of New York Press, 2001.

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Inc, ebrary, ed. Introducing Greek philosophy. Durham: Acumen, 2009.

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Book chapters on the topic "Ancient philosophy"

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Algra, Keimpe. "Hellenistic Philosophy." In Ancient Philosophy, 409–94. First [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315179339-12.

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Shields, Christopher. "Hellenistic philosophy." In Ancient Philosophy, 188–257. 2nd ed. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003025658-5.

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Megone, Chris. "Ancient Applied Philosophy." In A Companion to Applied Philosophy, 583–98. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781118869109.ch41.

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King, Daniel. "Ancient Philosophy Transformed." In A Companion to Religion in Late Antiquity, 411–31. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781118968130.ch19.

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Kotzin, Rhoda Hadassah. "Ancient Greek philosophy." In A Companion to Feminist Philosophy, 7–20. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch1.

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Fuhrer, Therese. "Philosophy in Rome." In Ancient Philosophy, 545–76. First [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315179339-15.

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Shields, Christopher. "Late-antique philosophy." In Ancient Philosophy, 258–89. 2nd ed. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003025658-6.

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Shields, Christopher. "Philosophy before Socrates." In Ancient Philosophy, 1–39. 2nd ed. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003025658-1.

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Gersh, Stephen. "Ancient Philosophy becomes Medieval Philosophy." In Metaphysics and Hermeneutics in the Medieval Platonic Tradition, 18–44. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Variorum collected studies: Routledge, 2020. http://dx.doi.org/10.4324/9781003038115-2.

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Marciano, M. Laura Gemelli. "East and West." In Ancient Philosophy, 1–40. First [edition]. | New York : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315179339-1.

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Conference papers on the topic "Ancient philosophy"

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Rudnevskaya, Viktoria Aleksandrovna. "Philosophy of the ancient East." In VI International Scientific and Practical Conference, chair Aleksey Viktorovich Sapronov. TSNS Interaktiv Plus, 2017. http://dx.doi.org/10.21661/r-461827.

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Yoo, Guenjun. "Industrial talk: Modern software engineering and ancient philosophy." In 2016 International Conference on Platform Technology and Service (PlatCon). IEEE, 2016. http://dx.doi.org/10.1109/platcon.2016.7456772.

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Lepekhov, Sergey Yurievich. "Epistemological principles of ancient Indian philosophy and Buddhism." In Международная научная конференция "Мир Центральной Азии-V", посвященная 100-летию Института монголоведения,буддологии и тибетологии Сибирского отделения Российской академии наук. Новосибирск: Сибирское отделение РАН, 2022. http://dx.doi.org/10.53954/9785604788981_561.

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Raimi, Sunaj. "Metaphysical dialogue between philosophy and music in ancient Greek." In University for Business and Technology International Conference. Pristina, Kosovo: University for Business and Technology, 2015. http://dx.doi.org/10.33107/ubt-ic.2015.4.

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Petcu, Liviu. "The Holy Fathers On The Ancient Philosophy In Christian Education." In 2nd Central and Eastern European LUMEN International Conference - Multidimensional Education and Professional Development. Ethical Values. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.07.03.68.

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Long, Qihan. "A Comparison between Ancient Greek and Chinese Philosophy on Politics." In Proceedings of the 2018 3rd International Conference on Modern Management, Education Technology, and Social Science (MMETSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/mmetss-18.2018.89.

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Susongko, Purwo, Habibie Wilyama Dwi Sunu, and Yuni Arfiani. "Student Moral Quality Measurement Framework Based on Ancient Javanese Philosophy." In 2nd International Conference on Social Science, Humanities, Education and Society Development (ICONS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220101.029.

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Li, Xin, and Yaqing Huang. "Ancient Philosophy Factors Affecting the Formation of Chinese Students? Learning Community." In 2016 1st International Symposium on Business Cooperation and Development. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/isbcd-16.2016.40.

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Orlic, Mandi. "ANALYSIS OF ANCIENT METAL COIN USING DIFFERENT EXPERIMENTAL TECHNIQUES AND METHODS OF MULTIVARIATE ANALYSIS." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.041.

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Leshchinskaya, Nadezhda. "ARTISTIC BRONZE WARE OF ANCIENT PERM TRIBES FROM THE VOLGA-VYATKA INTERFLUVE DURING THE I MILLENNIUM AD." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s9.043.

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Reports on the topic "Ancient philosophy"

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Batliwala, Srilatha. Transformative Feminist Leadership: What It Is and Why It Matters. United Nations University International Institute of Global Health, December 2022. http://dx.doi.org/10.37941/rr/2022/2.

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Abstract:

The words of ancient Chinese philosopher Lao Tsu make the simplest, yet most profound, case for transformation – a change of direction, a fundamental shift in the nature or character of something, recasting the existing order and ways of doing things. This is what the world needs now, as institutions and systems of the past century prove unable to address the challenges of impending planetary disaster, persistent poverty, pandemics, rising fundamentalism and authoritarianism, wars, and everyday violence. Against a background of a worldwide backlash against women’s rights, gender parity in leadership positions – in legislatures, corporations, or civil society – has proved inadequate, as women in these roles often reproduce dominant patriarchal leadership models or propagate ideologies and policies that do not actually advance equality or universal human rights. What is required is truly transformative, visionary leadership, whereby new paradigms, relationships and structures are constructed on the basis of peace, planetary health, and social and economic justice.

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