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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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Sandström, Christofer. "Ancient Egyptian Philosophy : or a chimaera of the popular significance." Thesis, Uppsala universitet, Egyptologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386344.
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The thesis investigates a continuously held assumption, within the field of Egyptology, that undertakes to derive classical Hellenic philosophy from a previous philosophical tradition, initiated centuries before in ancient Egypt. The study will proceed with an initial clarification of ancient Greek philosophy, and a brief outline of some topics from its main research fields: metaphysics, epistemology, ethics and philosophy of mind. The essential properties that signifies Greek philosophy, and indeed modern philosophy, will be formalised in a model appropriate for textual analysis. The Egyptian texts, that have been characterized as philosophy by the Egyptologists, will then be analysed, and the concluding result will be compared against the model of philosophy, to ascertain if the selected Egyptian texts can be classified as philosophy, or not.
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Nicolay, René de. "The origins of licence : excessive freedom in ancient political philosophy." Electronic Thesis or Diss., Université Paris sciences et lettres, 2022. http://www.theses.fr/2022UPSLE023.
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La thèse étudie les critiques formulées par Platon, Aristote et Cicéron à l'encontre du rapport à la liberté politique qui, selon eux, caractérise les sociétés démocratiques de leur temps. Les trois philosophes ont en commun une conception éthique de la politique, selon laquelle la cité a pour fin première de conduire les hommes à la vertu. Leurs situations historiques sont également similaires, puisque tous trois vivent à des époques où des mouvements démocratiques ou populaires formulent des demandes fortes. Pour Platon, Aristote comme Cicéron, ces mouvements politiques rendent impossible l'accomplissement de la tâche de la cité, dans la mesure où ils prônent l'extension maximale de la liberté populaire et individuelle. La thèse vise d'abord à restituer les arguments avancés par Platon, Aristote et Cicéron contre le désir de liberté des démocrates. Ceci implique d'examiner la conception de la liberté que se font ces philosophes eux-mêmes. La thèse vise donc à comprendre les critères par lesquels Platon, Aristote et Cicéron distinguent formes juste et injuste de liberté politique. Ces critères s'inscrivent tous dans la conception éthique de la liberté qui rassemble ces trois philosophes, mais ils varient chez chacun d'entre eux. Pour Platon dans la République, par exemple, la liberté démocratique est excessive dans la mesure où elle donne libre cours à des désirs "non nécessaires," incapables de satisfaire l'être humain comme la vertu saurait le faire. Pour le même Platon, dans les Lois, la liberté politique est excessive lorsqu'elle est fondée sur une prétention déraisonnable à se gouverner soi-même, qui rend les citoyens démocratiques rétifs à toute forme d'autorité. Pour Aristote, les démocrates ont tort de croire que le pouvoir doit être distribué sur une autre base que la vertu politique ; en particulier, que la possession d'un statut légal libre (par opposition au statut servile) donne un titre à gouverner. Pour Cicéron, enfin, la liberté politique a toute sa place dans le régime mixte qu'il défend ; elle devient excessive lorsque l'élite politique décide d'accorder au peuple plus de liberté que le régime mixte n'en requiert, poussant les citoyens à réclamer toujours davantage d'indépendance à l'égard des magistrats et des lois. La thèse entend ensuite retracer le diagnostic posé par Platon, Aristote et Cicéron sur l'amour dévoyé de la liberté qui caractérise les revendications démocratiques. Si l'erreur des démocrates doit être dissipée, il faut saisir la façon dont les conditions politiques de la démocratie font naître dans l'âme des citoyens un attachement irrationnel pour la liberté. Dans le Gorgias, Platon met en cause le régime démocratique et l'impérialisme athénien, qui flattent le peuple en renonçant à l'éduquer. Dans la République, il montre comment la démocratie, alors qu'elle offre initialement à ses citoyens des moyens de satisfaire leurs désirs, finit par leur faire considérer la liberté comme une fin en soi et une priorité. Les Lois accusent une révolution musicale d'avoir empli l'âme des citoyens d'arrogance, au point de croire qu'ils pouvaient se gouverner eux-mêmes en tout. Aristote voit dans la fierté des citoyens démocratiques pour leur statut libre la cause de leur fétichisme de la liberté politique. Cicéron, enfin, juge l'élite responsable de la permissivité qu'il saisit par le terme de licentia : le peuple ne formule des demandes excessives de liberté que parce que l'élite a montré l'exemple, en prenant ou en octroyant des permissions injustifiées. In fine, la thèse propose une généalogie de notre concept de licence, montrant comment Cicéron saisit, par le terme de licentia, des réflexions platoniciennes et aristotéliciennes sur la tendance démocratique à chérir la liberté outre-mesure. Même si nous trouvons à redire aux critiques de la démocratie offertes par ces philosophes, leur étude nous offre des outils analytiques pour comprendre un concept politique fondamentalThe present dissertation studies the criticisms levelled by Plato, Aristotle and Cicero against the relationship to political freedom that, in their views, characterizes the democratic societies of their times. The three philosophers have in common an ethical conception of politics, in which the city's primary purpose is to inculcate virtue in the citizens. Their historical situations are also similar, as all three of them lived at times when made their demands loudly heard. For Plato, Aristotle and Cicero, such political movements make it impossible for the city to accomplish its task, insofar as they advocate the maximal extension of popular and individual freedom. The dissertation aims first at recovering the arguments put forward by Plato, Aristotle and Cicero against the democrats' wrong-headed desire for freedom. This requires examining the conceptions of freedom that these philosophers themselves endorse. The thesis therefore aims at understanding the criteria by which Plato, Aristotle and Cicero distinguished between just and unjust forms of political freedom. These criteria are all part of the ethical conception of freedom that unites these three philosophers, but they vary between them. For Plato in the Republic, for example, democratic freedom is excessive insofar as it gives free rein to "non-necessary" desires, incapable of satisfying human beings as virtue would. For the same Plato, in the Laws, political freedom is excessive when it is based on an unreasonable claim to self-rule, which makes democratic citizens reluctant to submit to any form of authority. For Aristotle, democrats are wrong to believe that power should be distributed on any other basis than political virtue; in particular, that the possession of a free legal status (as opposed to a slavery) gives one a title to rule. For Cicero, finally, political liberty has an important place in the mixed regime he defends, insofar as the power of the people and the rights of individuals are a guarantee of good government; it becomes excessive when the political elite decides to grant the people more liberty than the mixed regime requires, thus pushing the citizens to demand ever more independence from magistrates and laws. Next to this work of analytical clarification, the dissertation's second task is to recover the diagnosis Plato, Aristotle and Cicero made of the misguided love of freedom that, in their eyes, characterizes democratic claims. If the democrats' mistakes are to be dispelled, their genesis must first be uncovered. This requires grasping the way in which the political conditions of the democratic regime influence the soul of the citizens, giving rise to an irrational attachment to freedom. In the Gorgias, Plato attacks the democratic regime and Athenian imperialism, which flatter the people and renounce to educate them. In the Republic, Plato shows how democracy, while initially offering freedom to its citizens as a means to satisfy their desires, ends up making them consider freedom as an overriding end in itself. The Laws blames a musical revolution for filling the citizens' souls with arrogance, to the point of believing that they can govern themselves in everything. Aristotle sees in the pride of the democratic citizens for their free status the cause of their fetishism of political freedom. Cicero, finally, holds the elite responsible for the permissiveness he captures using the term licentia: the people make excessive demands for freedom only because the elite has set a deleterious example by taking or granting unwarranted permissions. Ultimately, the dissertation wishes to offer a genealogy of our concept of licence, ending by showing how Cicero captured, with the term licentia, Platonic and Aristotelian reflections on democracy's tendency to cherish freedom excessively. Even if we disagree with these philosophers' opposition to democracy, we should understand it to gain analytical insight into a crucial political concept
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Sekimura, Makoto. "Réception et création des images chez Platon." Doctoral thesis, Universite Libre de Bruxelles, 2006. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210799.
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L’objet de ce travail consiste à étudier systématiquement le rôle de l’image platonicienne en mettant surtout en relief les modalités des actions des hommes qui reçoivent et créent les apparences. Platon intègre la fonction de l’image dans son propre système de pensée qui porte sur la relation du sensible et de l’intelligible. Ce philosophe est très sensible à la modalité par laquelle les phénomènes apparaissent dans le champ de notre perception et oppose deux types d’apparence :l’image et le simulacre. L’image est une apparence qui invite le spectateur à saisir le modèle et à mesurer la proportion de l’apparence par rapport au modèle, tandis que le simulacre est une apparence qui trompe le spectateur en lui faisant prendre une illusion pour une réalité. L’opposition entre ces deux types d’apparence constitue l’ensemble de la motivation philosophique de Platon qui s’engage dans la lutte contre l’illusionnisme. C’est dans le Phédon que l’on peut découvrir la scène où émerge la conviction platonicienne à l’égard de cette stratégie fondée sur la mise en rivalité du simulacre et de l’image par la promotion de celle-ci. L’émergence de sa théorie innovatrice des images n’est pas indépendante de la formulation de l’idée selon laquelle les choses sensibles participent aux réalités intelligibles. C’est sans doute dans la République qu’il se préoccupe le plus de la mise en œuvre de cette idée en développant les questions qui concernent la réception et la création des images. Dans ce dialogue, ces deux actions sont étroitement reliées et synthétisées, pour former le système original de Platon, dans lequel le fondement de la théorie des Idées relève d’un certain dynamisme de l’action humaine qui crée et qui reçoit les images. Ce dynamisme se fonde notamment sur la fonction conductrice du tupos qui, comme principe, réglemente la perception et la création des images. On peut ainsi soutenir que la réflexion esthétique de Platon sur la fonctionnalité des images va de pair avec le mouvement intellectuel pour établir et développer la théorie des Idées.Doctorat en philosophie et lettres, Orientation philosophie
info:eu-repo/semantics/nonPublished
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Shew, Melissa M. 1977. "The phenomenon of chance in ancient Greek thought." Thesis, University of Oregon, 2008. http://hdl.handle.net/1794/8545.
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x, 216 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.This dissertation engages three facets of Greek philosophy: (1) the phenomenon of tyche (chance, fortune, happening, or luck) in Aristotle's Physics, Nicomachean Ethics , and Poetics ; (2) how tyche informs Socrates' own philosophical practice in the Platonic dialogues; and (3) how engaging tyche in these Greek texts challenges established interpretations of Greek thought in contemporary scholarship and discussion. I argue that the complex status of tych e in Aristotle's texts, when combined with its appearance in the Platonic dialogues and the framework of Greek myth and poetry ( poiesis ), underscores the seriousness with which the Greeks consider the role of chance in human life. I claim that Aristotle's and Plato's texts offer important counterpoints to subsequent Western philosophers who deny the importance and existence of chance in human affairs and in the universe, dichotomously privileging reason over fortune (Boethius), necessity over chance (Spinoza), certainty over contingency (Descartes), and character over luck (Kant). My investigation of tyche unfolds in relation to a host of important Greek words and ideas that are engaged and transformed in Western philosophical discourse: anank e (necessity), aitia (cause, or explanation), automaton, logos (speech), poietic possibility, and philosophy. First, a close reading of tyche in the Physics shows that its emergence in Book II challenges the "four causes" as they are traditionally understood to be the foundation of the cosmos for Aristotle. Attentiveness to the language of strangeness (that which is atopos ) and wonderment ( t o thauma ) that couches Aristotle's consideration of tyche unveils a dialogical character in Aristotle's text. I also show how tyche hinges together the Physics and the Nicomachean Ethics . Second, I argue that tyche illuminates the possibility of human good through an inquiry into human nature in the Ethics , exploring the tension that tych e is, paradoxically, a necessity as it is grounded in nature and yet relates to human beings in "being good" ( EN 1179a20), ultimately returning to a deeper understanding of the relation between physis and tyche . Third, I argue that the Poetics also sustains an engagement with tyche insofar as poi esis speaks to human possibility, turning to Heidegger and Kristeva to see how this is so.
Adviser: Peter Warnek
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DeMaria, Courtney. "Paideia: the ancient prescription for modern America." Thesis, Boston University, 2009. https://hdl.handle.net/2144/27634.
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Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
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Hill, J. D. (Joseph David). "Syllabification and syllable weight in Ancient Greek songs." Thesis, Massachusetts Institute of Technology, 2008. http://hdl.handle.net/1721.1/45930.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Linguistics and Philosophy, 2008.Includes bibliographical references (p. 89-91).
This thesis is about phonetic events, phonetic representations, and the grammatical constraints on those representations, with respect to one particular phonetic dimension: time. It focuses on a process called beat mapping, whose clearest manifestation is in singing (as opposed to "ordinary" speech). This is the mapping of a sequence of syllables/segments onto a sequence of timing units or beats. The empirical ground is provided by Ancient Greek musical scores. We analyze the way that sensitivity to syllable weight manifests itself in beat mapping. In Ancient Greek, the musical quantity of syllables (their duration, counted in beats) is tightly controlled by their type. Taking this as a robust example of a weight-sensitive process, we set out to demonstrate that syllable weight is not about syllables, but about segments; this is contrary to what current theories of syllable weight assume (see Gordon 2004). We attempt to derive both syllable weight and syllable constituency itself from constraints on the beat mapping of segments. This beat mapping grammar is developed within the general framework of Generalized Correspondence Theory (McCarthy and Prince 2005), and exploits certain properties of correspondence relations, notably non-linearity and reciprocity (bidirectionality). The mapping of segments onto beats respects their linear order but does not reflect them: it is a many-to-many mapping. Correspondence also provides the basis for a new definition of "syllable," which rests on two things: the reciprocity of correspondence relations, and a principle of "salience matching" in mappings between non-homologous domains.
by J.D. Hill.
S.M.
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Whittington, Richard T. Bowery Anne-Marie. "Where is Socrates going? the philosophy of conversion in Plato's Euthydemus /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5216.
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Lierman, John D. "The New Testament Moses in the context of ancient Judaism." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/272336.
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Flores, Samuel Ortencio. "The Roles of Solon in Plato’s Dialogues." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1371638577.
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Yates, Deborah. "Incorporating classical studies in education: Parmenides' fragments as teaching tools and specific emphasis on Parmenides' proem." Texas A&M University, 2003. http://hdl.handle.net/1969.1/5855.
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A thesis presented on Parmenides of Elea, born in 510 B.C.E., serves as a
muse for my studies in education. I find his fragments and specifically his poem,
âÂÂOn Nature,â to be very captivating as a metaphor for education and for life.
Specifically, his work points towards the importance of being on a journey in quest
of knowledge. I utilize his metaphor as a quest in a personal educational journey
and also in an academic one that can be applied to the searches of others.
I am interested in utilizing the writings of Parmenidesâ work to form a
framework for a philosophy curriculum for secondary schools. The thesis is
centered on Parmenidesâ proem-introduction, poem and its applications for
applying philosophy to values clarification and ethics.
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Flannery, Kevin L. "The logic of Alexander of Aphrodisias." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335001.
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Bagby, John Robert. "Aristotle’s Theory of Dynamics: Examining the Ancient Greek Roots of Process Philosophy." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109133.
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Thesis advisor: John SallisHenri Bergson’s interpretation of Aristotle has not been adequately considered in scholarship. Bergson was greatly inspired by Aristotle’s method and discoveries in psychology and metaphysics, but Bergson also accused Aristotle of having reduced philosophy to an analysis of language. Beneath the apparent rigid formalism of Aristotelian logic, he had in fact described life in a dynamic and qualitatively rich way that is consonant with Bergson’s “qualitative multiplicity.” I show the commonalities between their philosophies and suggest ways of interpreting Aristotle from a Bergsonian perspective. In tracking all Bergson’s discussions of Aristotle—some very critical and reductive; others quite favorable and generous—it becomes evident that Aristotle’s dynamic sense of being describes qualitative multiplicity. This becomes clear when we examine the interrelated problems of movement, force, life, intuition, the soul, embodiment, time, ethics, and art. The theory of dynamics, or the dynamic sense of being, is the underlying thread which weaves these topics together in both Aristotelianism and Bergsonism. This dissertation demonstrates how effort and energy, constituting a hylomorphic unity of experience, provides phenomenological evidence grounding the theory of dynamics. The work of Bergson’s mentor, Félix Ravaisson, is decisive in this historical reconstruction. Ravaisson’s dynamic interpretation highlights Aristotle’s own critiques of logical formalism and presents an intuitive knowledge of life which is inexpressible in language. Bergson clearly borrows insights from Ravaisson’s interpretation but also discredits the validity of them. The burgeoning field of phenomenological interpretations of Aristotle contribute to the dynamic interpretation. I use this scholarship to refute aspects of Bergson’s logical interpretation. In sum, I show that Aristotle’s theory of dynamics is the central paradigm for his whole philosophy, tying together his physics, biology, psychology, epistemology, aesthetics and ethics. Bergson built further upon dynamics, evolving it endogenously, in order to create his qualitative multiplicity, flowing of duration, and élan vital. After critiquing the logical interpretations of Aristotle for their reliance on a metaphysics of presence, it becomes clear Aristotle had already described intensity, continuity, sympathy, and developmental progression as qualitative multiplicity, along the lines of Bergson. Key Words: Dynamism, Continuity, Virtual, Intensity, Development, Analogy, Integral, Concrete, Presence, Time, Energeia, Entelecheia, Movement, Invention, Intuition, Derivation, Habit, Intelligence, Indivisibility, Number, Qualitative, Multiplicity, Auto Affection, Phenomena, Aesthetics, Life
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Winder, Stephanie J. "The ancient quarrel between poetry and philosophy in Callimachus' hymn to Zeus /." The Ohio State University, 1997. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487948807587843.
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Dedes, Eleni. "Oracular priestesses and goddesses of ancient Krete, Delphi, and Dodona." Thesis, California Institute of Integral Studies, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3712244.
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This dissertation discusses the roles of oracular priestesses and Goddesses in Krete and Greece. The appointment of oracular priestesses to the service of a particular Goddess such as Gaia or Athena is reviewed. In addition, this study demonstrates the extent to which the worship of Goddesses, led by oracular priestesses, was a pre-eminent aspect of religion in ancient Krete and Greece. Various types of conduits and methods used to receive oracular messages are also considered, including trees, baetyls, the inhalation of gaseous vapors, the chewing of laurel leaves, and the possible use of bees and snakes.
This dissertation also considers the implications that feminist archaeology brings to the interpretation of evidence regarding oracular priestess and Goddess traditions in Krete at the Temple-Palace of Knossos, and in mainland Greece at the oracular sites of Delphi and Dodona. An interdisciplinary methodology is employed, drawing on archaeology, mythology, archaeomythology, and feminist spiritual hermeneutics in the academic field of women’s spirituality.
To facilitate this study, a set of characteristics is specified for determining which figurines can plausibly be considered oracular priestesses and/or Goddesses. The set of characteristics which distinguish a Goddess from an ordinary woman or girl include (1) ritual or sacred “find contexts”; (2) the presence of worshippers or adorants; (3) symbolic attributes of divinity, especially those which are representative of the female in local cultural context and perhaps also in cross-cultural contexts; (4) gestures of divinity, in local and/or cross-cultural contexts; and (5) larger relative size. Priestesses are distinguished by (1) typical gestures of adoration or offering of votives; (2) typical attributes in cultural context and/or cross-cultural contexts; (3) the study of epigraphy (where possible); and/or (4) prosopography. The characteristics which distinguish oracular priestesses from other kinds of priestesses include the priestess’ interactions with trees, baetyls, bees, birds, and snakes, or inhaling gaseous vapors.
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MUNTEANU, DANA LACOURSE. "ANCIENT SPECTATOR OF TRAGEDY FACETS OF EMOTION, PLEASURE, AND LEARNING." University of Cincinnati / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1100892095.
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Fawzi, S. O. "Mystical interpretation of Song of Songs in the light of ancient Jewish mysticism." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1159/.
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Dye, John Lindsay. "Refining discourse language, authority and community in ancient China and Greece /." Thesis, University of Hawaii at Manoa, 2002. http://proquest.umi.com/pqdweb?index=0&did=765044391&SrchMode=1&sid=3&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1209155733&clientId=23440.
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Dugas, Alex T. "Beauty, Ever Ancient, Ever New: The Philosophy of Beauty of Plotinus and St. Augustine." Athenaeum of Ohio / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=athe1526051732407169.
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Danielewicz, Joseph Robert. "Parody as Pedagogy in Plato's Dialogues." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429860470.
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Leib, Robert Samuel. "Being in Place: On Unity and Body in Aristotle." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1240233361.
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Thesis (M.A.)--Kent State University, 2009.Title from PDF t.p. (viewed Jan. 12, 2010). Advisor: Gina Zavota. Keywords: Aristotle, ancient physics, place, unity, Benjamin Morison. Includes bibliographical references (p. 129-132).
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Shew, Melissa M. "The phenomenon of chance in ancient Greek thought /." Connect to title online (Scholars' Bank) Connect to title online (ProQuest), 2008. http://hdl.handle.net/1794/8545.
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Thesis (Ph. D.)--University of Oregon, 2008.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 208-216). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.
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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.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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Harvey, Graham Alan Peter. "The true Israel : uses of the names Jew, Hebrew and Israel in ancient Jewish literature." Thesis, University of Newcastle Upon Tyne, 1991. http://hdl.handle.net/10443/616.
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1. It is often asserted that the phrase "True Israel" sums up the interests and aims of any group within ancient Judaism. This thesis examines the extant literature of the period to determine whether this reflects the actual situation. Its approach is to examine the associations of "Israel" together with those of the two most closely related terms, "Jew" and "Hebrew". Only these three terms were used to describe the people in all Jewish literature. 2. "Jew" is primarily associated with Judah and Jerusalem whether those so labelled live in Palestine or elsewhere. Additional associations given to the name depend on views of what has happened in the region and especially in Jerusalem. 3. "Hebrew" occurs less frequently than the other two terms and was conventionally associated with conservatism or traditional values. Links with Abraham are central to this association. "Hebrew" was especially used by those who wished to appear conservative rather than innovative. 4. "Israel" is not associated with a perfect community (even in the phrase "the God of Israel"). It is most commonly the name of an audience a writer wishes to convince or convert. It labels every generation of the people's history and refers to both "good" and "bad". The "true Israel" of ancient Judaisms is not a "pure Israel".
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Champion, J. A. I. "The ancient constitution of the Christian Church : the Church of England and its enemies 1660-1730." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292245.
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Kulevski, Branko. "Education and the Hellenistic schools of philosophy : a critical re-interpretation of the pedagogical history of the Athenian schools of philosophy and their representatives." Thesis, The University of Sydney, 1988. http://hdl.handle.net/2123/11815.
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Vanatoru, Brigitte. "Le statut de la croyance à travers les représentations mythiques et scientifiques du monde." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210443.
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Etude du statut de la croyance à travers les représentations mythiques et scientifiques des origines de l'univers. seront étudiés les mythologies issues de textes anciens qui nous sont parvenus (Théogonie d'Hésiode, Rg veda, etc aisni que les théories scientifiques les plus récentes. L'apport des neurosciences est ici déterminante et permet de mieux cerner le statut de la croyance.Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
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Irwin, Jones. "Reviving an ancient-modern quarrel : a critique of Derrida's reading of Plato and Platoism." Thesis, University of Warwick, 1997. http://wrap.warwick.ac.uk/4203/.
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This thesis begins from an analysis of Derrida's specific readings of Plato and Platonism, identifying there a modernist bias, which interprets these metaphysical systems as if they were coextensive with Cartesian rationalism. Against Derrida, I argue for a repositioning of Plato and Platonism in the context of an ancient-modern quarrel. In replacing Descartes's "clarity and distinctness" with a pre-modern emphasis on "faith" (pistis), I am seeking to challenge Derrida's diagnosis of a perplexity or impasse (aporia) which cannot be overcome by philosophy. With specific reference to the Meno and the Phaedrus, one can locate a three-tiered Platonic dialectic beginning with an assertion of knowledge, followed by a necessary deconstruction of this knowledge with, thirdly, a tentative reconstruction of philosophy based on faith rather than knowing. In later chapters, I examine this dialectic as it is developed in the Neo- and Christian- Platonist traditions, particularly through the work of Plotinus, Boethius and Augustine. On my interpretation, deconstruction remains at the second level of the Platonic dialectic, that of impasse and perplexity (one of Derrida's most recent texts is in fact entitled Aporias). Again with reference to an ancient-modern quarrel, it is my contention that Derrida's unstinting stress on the "aporetic" is due to an overemphasis of the Cartesian paradigm. Derrida identifies the exhaustion of what Deeley calls "the classical modern paradigm" with the exhaustion of philosophy per se. But this identification of philosophy with Cartesianism can be seriously challenged through a renewed foregrounding of the premodern philosophical resources which Descartes (and now Derrida) have sought to obscure.
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Wilson, Jeffrey Dirk. "Homer's paradigm of being a philosophical reading of the Iliad and the Odyssey /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.
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Nickerson, Erika Lawren. "The Measure of All Things: Natural Hierarchy in Roman Republican Thought." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467310.
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This work explores how writers of the late Roman Republic use the concept of nature rhetorically, in order to talk about and either reinforce or challenge social inequality. Comparisons between humans and animals receive special attention, since writers of that time often equate social status with natural status by assimilating certain classes of person to certain classes of animal. It is the aim of this study to clarify the ideology which supported the conflation of natural and social hierarchy, by explicating the role that nature was thought to play in creating and maintaining the inequality both between man and man, and between man and animal. In investigating this issue, this study also addresses the question of whether the Romans took a teleological view of human society, as they did of nature, and ultimately concludes that they did not. It proposes, rather, that the conceptual mechanism which naturalized social inequality, and which drove the assimilation of human to animal, was the belief that there is one, natural measure of worth and status for all creatures: utility to the human community.
Chapter 1 identifies some pertinent beliefs, commonly found in Republican texts, about nature, animals, humans, and the relationship of all three to each other. Chapter 2 considers whether these beliefs have a philosophical provenance, by discussing Aristotle’s theory of natural slavery and Stoic views on the institution of slavery, and their possible relation to the ideas expressed in Roman sources. Chapter 3 returns to Republican texts, including popular oratory, and examines comparisons between domestic animals and humans in the treatment of slavery and wage-earning. Chapter 4 examines comparisons between wild animals and humans in discussions about violence and primitive peoples, and in political invective.Classics
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Russell, Daniel Charles. "Plato on pleasure and our final end." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289169.
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The task of this dissertation is to answer the question, "Of all the parts of the best whole life, where, according to Plato, does pleasure fit in?" While Plato believes that pleasure is neither the good nor a good, he nonetheless believes that pleasure does have an important place in the good life. In the dissertation, I show what this "important place" is. For Plato, although pleasure is not a good it has value inasmuch as it both reflects an agent's commitment to virtue and reinforces it. I develop this evaluation of pleasure, and amplify it in two connected ways. First, I show how this evaluation of pleasure is related to Plato's conception of the human good, or "final end," which for Plato is to "become like God." I argue that "becoming like God" is for Plato an especially illuminating way of understanding the virtuous life, which both explains why pleasure cannot be a good and shows more clearly how pleasure is related to virtuous activity: a fundamental part of virtue is the proper harmonization of pleasure with reason. Hence pleasure is a part of the life of virtue, because pleasure is a part of virtuous activity itself. Second, I locate Plato's evaluation of pleasure within his moral psychology. Plato's ethical evaluation of pleasure seeks to make pleasure something transformed by virtue. However, in order for pleasure so to be transformed by virtue, it must be in harmony and agreement with virtue. But in Plato's moral psychology the capacities in virtue of which the soul experiences pleasure are not able to agree with virtue, but must be merely controlled or contained by it. Consequently, this tension in Plato's moral psychology places a severe limit on Plato's attempts to provide a more satisfying account of the place of pleasure in the good life.
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Augustin, Michael J. "Patient-Relativity and the Efficacy of Epicurean Therapy." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/philosophy_theses/104.
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According to Epicurus, philosophy’s sole task is to ensure the well-being of the soul. Human souls are often riddled with diseases; the most serious are the fear of the gods and the fear of death. Thus, the Epicureans offered several arguments designed to demonstrate that, for instance, “death is nothing to us,” and should therefore not be feared. Since their creation there has been much discussion, both in antiquity and by contemporary philosophers, about these arguments. In this thesis, I argue that Epicurean philosophical arguments are patient-relative; they necessarily adapt themselves so as to be therapeutically effective for their intended audience. The end result is that when we evaluate Epicurean philosophical arguments, we must do so in light of the audience for whom they were intended.
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Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions." Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.
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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.
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Lacrosse, Joachim. "Le statut métaphysique du noûs (intellect) et sa pratique discursive dans la philosophie de Plotin." Doctoral thesis, Universite Libre de Bruxelles, 1998. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211994.
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Louw, Lunette. "εἰρωνεία or ironia : on the nature and function of Socratic irony." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71854.
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Thesis (MPhil)--Stellenbosch University, 2012.ENGLISH ABSTRACT: The definition and function of Socratic irony has been much disputed in contemporary scholarship. This thesis identifies some methodological difficulties in interpreting and defining Socratic irony and attempts to narrow the field of interpretation in order to facilitate the formulation of a new definition of the concept. With reference to the primary texts of Plato, Xenophon and Aristophanes, as well as some fragments, the different types of irony as employed by Socrates are identified as verbal, in the form of self-deprecation and knowledge disavowal, and physical. A review of late 18th, 19th and 20th century philosophical scholarship on the topic is done in order to gain a better understanding of the perceived functions of Socratic irony. On the basis of this, as well as the opinions of prominent classical scholars, it is argued that the function of Socratic irony in its verbal form is primarily heuristic, while the physical form is a political mode of being designed to criticise 5th-century Athenian politics. Socratic irony is then redefined to allow for these forms and functions, which are shown to be much more complex than previously thought.
AFRIKAANSE OPSOMMING: Daar word baie gedebatteer oor die definisie en funksie van die Sokratiese ironie in die onlangse navorsing. Hierdie tesis identifiseer sommige metodologiese probleme in die interpretasie en die definisie van Sokratiese ironie en poog om die veld van interpretasie te beperk ten einde die formulering van 'n nuwe definisie van die begrip te fasiliteer. Met verwysing na die primêre tekste van Plato, Xenophon en Aristophanes, asook 'n paar fragmente, word die verskillende vorme van ironie soos deur Sokrates gebruik, geïdentifiseer as verbaal, in die vorm van self-afkeuring en ontkenning van kennis, en fisies. ʼn Oorsig van die laat 18de-, 19de- en 20ste-eeuse filosofiese navorsing is gegee ten einde 'n beter begrip te verkry van die waargenome funksies van Sokratiese ironie. Op grond hiervan, asook die menings van vooraanstaande klassici, word aangevoer dat die funksie van die Sokratiese ironie in sy verbale vorm hoofsaaklik heuristies is, terwyl die fisiese vorm 'n politieke bestaanswyse is, met die doel om die 5de-eeuse Atheense politiek te kritiseer. Teen hierdie agtergrond word Sokratiese ironie dan herdefinieer om voorsiening te maak vir bogenoemde vorme en funksies wat blyk baie meer kompleks te wees as wat voorheen gemeen is.
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LI, HAO. "A COMPARATIVE STUDY OF EIGHTEENTH CENTURY ENGLISH AND ANCIENT CHINESE GARDEN DESIGN." University of Cincinnati / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=ucin975339478.
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Lopez, Noelle Regina. "The art of Platonic love." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:5e9b2d70-49d9-4e75-b445-fcb0bfecdcef.
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This is a study of love (erōs) in Plato’s Symposium. It’s a study undertaken over three chapters, each of which serves as a stepping stone for the following and addresses one of three primary aims. First: to provide an interpretation of Plato’s favored theory of erōs in the Symposium, or as it’s referred to here, a theory of Platonic love. This theory is understood to be ultimately concerned with a practice of living which, if developed correctly, may come to constitute the life most worth living for a human being. On this interpretation, Platonic love is the desire for Beauty, ultimately for the sake of eudaimonic immortality, manifested through productive activity. Second: to offer a reading of the Symposium which attends to the work’s literary elements, especially characterization and narrative structure, as partially constitutive of Plato’s philosophical thought on erōs. Here it’s suggested that Platonic love is concerned with seeking and producing truly virtuous action and true poetry. This reading positions us to see that a correctly progressing and well-practiced Platonic love is illustrated in the character of the philosopher Socrates, who is known and followed for his bizarre displays of virtue and whom Alcibiades crowns over either Aristophanes or Agathon as the wisest and most beautiful poet at the Symposium. Third: to account for how to love a person Platonically. Contra Gregory Vlastos’ influential critical interpretation, it’s here argued that the Platonic lover is able to really love a person: to really love a person Platonically is to seek jointly for Beauty; it is to work together as co-practitioners in the art of love. The art of Platonic love is set up in this way to be explored as a practice potentially constitutive of the life most worth living for a human being.
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Morgan, S. R. "The palingenesis of ancient wisdom and the Kingdom of God : towards an historical interpretation of Schelling's earliest philosophy." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/273046.
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Gustavsson, Rickard. "Convention or Nature? : The Correctness of Names in Plato's Cratylus." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-149387.
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This thesis is about Plato‘s dialogue Cratylus, which is one of the earliest texts in the history ofphilosophy of language and has generated much interpretive controversy. In the dialogue, Platoexamines two theories on the correctness of names; conventionalism and naturalism. However,there is no clear positive outcome in the dialogue in regard to the debate betweenconventionalism and naturalism. Therefore, scholars have long been divided as to what Plato‘sown position on the correctness of names is. Another puzzling feature of the dialogue concernsthe etymological section, which has often been ignored or treated in isolation in modernscholarship. This section takes up about half of the dialogue and offers elaborate explanations ofa large number of words in the Greek language. Some recent studies of the Cratylus, however,are shedding much welcome light on the etymological section and the role it plays in thedialogue as a whole. In this thesis, I compare two competing interpretations of the etymologicalsection and discuss how an understanding of the etymologies can help us understand Plato‘sposition on the correctness of names and the purpose of the dialogue as a whole. In TimothyBaxter‘s interpretation, the etymological section should be read as a parody which amounts to aPlatonic critique of a mistaken attitude towards names and language found especially in thepoetry and philosophy in Plato‘s time. David Sedley, on the other hand, argues that theetymologies are seriously intended by Plato as a method of linguistic and historical analysis, amethod he himself endorsed and practiced. If the etymologies are taken seriously, Sedley argues,they show that Plato favored a form of naturalism in regard to the correctness of names. Afterproviding an outline and evaluation of these two interpretations, the thesis concludes with myown proposal. Although I disagree with some of Sedley‘s particular interpretations andarguments, I find myself in broad agreement with his general conclusions.
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Flink, Amble-Naess Vincent. "What the Sceptics Believed : On the notion of belief in Sextus Empiricus’ Pyrrhoniai hypotyposeis." Thesis, Uppsala universitet, Avdelningen för teoretisk filosofi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-447602.
Full textAbstract:
In this thesis I try to answer the question of what attitude the ancient sceptics had towards the notion of belief. I concern myself exclusively with Pyrrhonic scepticism, as it was described by Sextus Empiricus in his book Pyrrhoniai hypotyposeis. Pyrrhonic scepticism was an epistemological system with ethical ramifications, that questioned most of the conventional wisdom of the time, I begin by evaluating two infleuntial readings, by Michael Frede and Casey Perin. I then go on to make my own assessment. Ultimately, I show why Frede's view is the more plausible; the sceptics allowed themselves to hold beliefs about reality, not just appearance.
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Silva, Adriano Martinho Correia da. "A latinização do vocabulário grego do ser no de Hebdomadibus de Boécio." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-09102015-124551/.
Full textAbstract:
Nesta investigação tenho por fim estudar a translatio da lexicografia conceitual que parte do verbo grego ser (einai) chegando ao verbo latino ser (esse) à luz do de Hebdomadibus de Boécio. Neste percurso me deparo com a embriologia da doutrina dos transcendentais, na qual ser, bem e um são convertíveis ou coextensivos, como também me deparo com uma metafísica do bem, herdada pela Escolástica, pela qual tento especular Boécio em seu exercício filosófico, que consiste em tentar esclarecer o modo pelo qual as substâncias são boas nisto que são, contudo não são bens substanciais.The aim of this study is the translatio of the conceptual lexicography following the Greek verb be (einai) through the Latin verb be (esse) in light of Boethius de Hebdomadibus. Throughout this journey I find myself facing the embriology of the doctrine of transcendentals, in which being, goodness and one are convertible or co-extensive, and I also face a metaphysics of goodness, inherited by the Scholastics, through which I then try to speculate Boethius in his philosophical endeavour, consisting in trying to clarify how substances are good in that they are, though they are not substantial goods.