Journal articles: '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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3

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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4

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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5

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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6

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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8

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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10

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

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Sharples, R. W. "Essays in Ancient Philosophy." Ancient Philosophy 10, no. 1 (1990): 123–27. http://dx.doi.org/10.5840/ancientphil199010140.

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12

Rudebusch, George. "Ancient Concepts of Philosophy." Ancient Philosophy 13, no. 2 (1993): 467–70. http://dx.doi.org/10.5840/ancientphil199313225.

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13

Scott, Gary Alan. "What is Ancient Philosophy?" Ancient Philosophy 24, no. 2 (2004): 524–30. http://dx.doi.org/10.5840/ancientphil200424240.

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14

Tress, Daryl M. "Method in Ancient Philosophy." International Philosophical Quarterly 40, no. 1 (2000): 121–23. http://dx.doi.org/10.5840/ipq200040171.

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15

Montserrat i Torrents, Josep. "Bulletin of ancient philosophy." Enrahonar. An international journal of theoretical and practical reason 22 (July 18, 1994): 119. http://dx.doi.org/10.5565/rev/enrahonar.637.

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16

Stertz, Stephen A., and William Jordan. "Ancient Concepts of Philosophy." Classical World 86, no. 2 (1992): 164. http://dx.doi.org/10.2307/4351288.

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17

Fayemi, Ademola Kazeem. "Teaching ancient African philosophy." South African Journal of Philosophy 38, no. 3 (July 3, 2019): 245–62. http://dx.doi.org/10.1080/02580136.2019.1647393.

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18

Loptson, Peter. "Hume and Ancient Philosophy." British Journal for the History of Philosophy 20, no. 4 (July 2012): 741–72. http://dx.doi.org/10.1080/09608788.2012.679779.

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19

Clack, Beverley. "Feminist and ancient philosophy." Women's Studies International Forum 21, no. 2 (March 1998): 212–13. http://dx.doi.org/10.1016/s0277-5395(98)00014-4.

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20

Prior, William J. "Ancient Concepts of Philosophy." Teaching Philosophy 18, no. 1 (1995): 78–80. http://dx.doi.org/10.5840/teachphil19951817.

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21

Bryan, Jenny. "Philosophy." Greece and Rome 67, no. 2 (October 2020): 280–87. http://dx.doi.org/10.1017/s0017383520000133.

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Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.

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22

KARIMOV, Rakhmat, and Rauf BEKBAEV. "The Traditionalism of Rene Guenon in the Discourse of Philosophy of History and Social Anthropology." WISDOM 21, no. 1 (March 28, 2022): 194–202. http://dx.doi.org/10.24234/wisdom.v21i1.712.

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The article provides a complex analysis of the problems of traditionalism in the teaching of Rene Guenon, a famous French philosopher author of works on metaphysics, symbolism and initiation. Attention is drawn to the fact that traditionalism sublimated and produced a theoretical formulation of ideals, systems, values aimed at the conscious cultivation of this worldview. The roots of the philosophical reflection of traditionalism, which originated in ancient times, starting with ancient Chinese and ancient Indian philosophy, through ancient Greek philosophy to its modern doctrines, are analyzed. The concept of Tradition, which Guenon defined as the so-called Primordial Tradition, is considered. A comparative analysis of the problem of intellectual intuition of Rene Guenon and Henri Bergson in the context of social philosophy is carried out. Particular attention is paid to the concept of Rene Guenon’s philosophy of history, in which the basic position is occupied by the theory of cosmic cycles based on the cosmology of Hinduism.

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23

Van Ryn, Ann, and Edgar Burns. "Ancient natural philosophy: A resource for environmental education." Australian Journal of Environmental Education 36, no. 1 (January 15, 2020): 81–89. http://dx.doi.org/10.1017/aee.2019.28.

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AbstractStudying humankind’s relationship to the earth involves broad and deep questions for students as today’s educators explore changing teaching methods. This article highlights benefits of a multidisciplinary approach to environmental education, drawing upon ancient natural philosophy as a coherent conceptual resource. The Greek philosopher Plotinus is introduced to show the application of ancient natural philosophy across all fields and on all levels of knowledge under a common banner. The significance of ancient natural philosophy is its conception of overall unity. This is the key. Unity is implicit in interrelationships between parts to whole on all levels of existence. From such a perspective, all life forms and other entities in the natural world can be understood as interrelated — just as James Lovelock demonstrated in describing the homeostatic state of natural processes on earth. On a similar reasoning, the diversity in people, societies and places can be appreciated physically and sociologically as belonging to one world. Several studies are cited to explore this overlap between ancient natural philosophy and honouring the connection and dependence of humanity on the fragility of the earth’s ecosystem.

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24

Hankey, Wayne J. "Philosophy as Way of Life for Christians ?" Dossier 59, no. 2 (December 18, 2003): 193–224. http://dx.doi.org/10.7202/007419ar.

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Abstract Pierre Hadot’s purpose in developing the notion of ancient philosophy as exercice spirituel was to provide an alternative to religion. Within this framework Hadot blames the triumph of Christianity and medieval scholasticism as exemplified in Aquinas for the perte de la philosophie comme manière de vivre. The judgment he applies to Aquinas falls equally on ancient Neoplatonism. In fact, however ; for both, there is nothing abstract about the theory philosophy gives to the ascent to God : philosophy is a way of life which transforms us towards deiformity. Like its Neoplatonic predecessor, the mediaeval university contained philosophy as exercice spirituel within a Christian spirituality which also directed intellectuals towards a supernatural felicity.

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25

Škof, Lenart. "The Food, Water, Air and Fire Doctrines in Ancient Indian and Greek Philosophies from a Comparative Perspective." Asian Studies 9, no. 3 (September 10, 2021): 303–20. http://dx.doi.org/10.4312/as.2021.9.3.303-320.

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The main aim of this article lies in the comparison of ancient cosmico-natural elements from the Vedic period with their counterparts in the Presocratics, with a focus on food, air, water and fire. By way of an introduction to the ancient elemental world, we first present the concept of food (anna) as an idiosyncratic Vedic teaching of the ancient elements. This is followed by our first comparison—of Raikva’s natural philosophy of Vāyu/prāṇa with Anaximenes’s pneûma/aér teaching in the broader context of both the Vedic and Presocratic teachings on the role of air/breath. Secondly, water as brought to us in pañcāgnividyā teaching from Bṛhadāraṇyaka Upaniṣad and Chāndogya Upaniṣad is compared to the teaching of the Greek natural philosopher Thales. Finally, the teaching on fire as heat being present in all beings (agni vaiśvānara) and in relation to cosmic teachings on fire in the ancient Vedic world are compared to Heraclitus’ philosophy of fire as an element. Additionally, this article also presents a survey and analysis of some of the key representatives of comparative and intercultural philosophy dealing with the elemental and natural philosophy of ancient India and Greece.

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26

Hamdamova, Marifat, and Bekpolat Turobov. "An Introduction to Ancient Greece Philosophy in Beruni’s Works." International Journal of Psychosocial Rehabilitation 24, Special Issue 1 (February 28, 2020): 676–81. http://dx.doi.org/10.37200/ijpr/v24sp1/pr201207.

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27

Dudley, Will. "Ancient Skepticism and Systematic Philosophy." Proceedings of the Hegel Society of America 16 (2003): 87–105. http://dx.doi.org/10.5840/hsaproceedings2003177.

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28

Schibli, H. S. "Ancient Philosophy, Mystery, and Magic." Ancient Philosophy 16, no. 2 (1996): 455–62. http://dx.doi.org/10.5840/ancientphil199616248.

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29

Harbsmeier, Christoph. "Humor in Ancient Chinese Philosophy." Philosophy East and West 39, no. 3 (July 1989): 289. http://dx.doi.org/10.2307/1399450.

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30

Shaw, Gregory. "Ancient Magic, Theurgy, and Philosophy." Gnosis 7, no. 1 (March 10, 2022): 92–101. http://dx.doi.org/10.1163/2451859x-00701006.

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Abstract This commentary reflects on Radcliffe Edmonds’ remarkable Ancient Magic, Theurgy, and Philosophy, focusing specifically on his study of the interface between theurgy and magic in late antiquity. Edmonds explores the striking similarities of theurgy and magic. After demonstrating a keen understanding of how theurgy worked for Iamblichus and the later Platonists, he compares its metaphysics and theory to the magical papyri. Although magicians were far less “theoretically inclined” than Platonic theurgists, Edmonds argues that they implement theurgical principles in their practices. He finds remarkable parallels and makes a strong case, but I argue that in one significant respect the magician and theurgist were profoundly different, a difference defined by the fact that Platonists like Iamblichus had passed through the withering catharsis of Platonic mystagogy, something that was not required or evident among magicians.

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31

Henry, Devin. "Embryological Models in Ancient Philosophy." Phronesis 50, no. 1 (2005): 1–42. http://dx.doi.org/10.1163/1568528053066951.

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AbstractHistorically embryogenesis has been among the most philosophically intriguing phenomena. In this paper I focus on one aspect of biological development that was particularly perplexing to the ancients: self-organisation. For many ancients, the fact that an organism determines the important features of its own development required a special model for understanding how this was possible. This was especially true for Aristotle, Alexander, and Simplicius, who all looked to contemporary technology to supply that model. However, they did not all agree on what kind of device should be used. In this paper I explore the way these ancients made use of technology as a model for the developing embryo. I argue that their di ff erent choices of device reveal fundamental di ff erences in the way each thinker understood the nature of biological development itself. In the fi nal section of the paper I challenge the traditional view (dating back to Alexander's interpretation of Aristotle) that the use of automata in GA can simply be read o ff from their use in the de motu.

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32

Volf, Marina, Pavel Butakov, and Igor Berestov. "Analytic History of Ancient Philosophy." Sententiae 28, no. 1 (June 16, 2013): 96–108. http://dx.doi.org/10.22240/sent28.01.096.

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Skipper, Robert Boyd. "What Good Is Ancient Philosophy?" Philosophy and Literature 43, no. 2 (2019): 535–42. http://dx.doi.org/10.1353/phl.2019.0016.

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Glucker, John. "Oxford studies in ancient philosophy." Philosophia 16, no. 3-4 (December 1986): 389–436. http://dx.doi.org/10.1007/bf02379756.

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Sakezles, Priscilla K. "Bringing Ancient Philosophy to Life." Teaching Philosophy 20, no. 1 (1997): 1–17. http://dx.doi.org/10.5840/teachphil19972015.

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Rauhut, Nils Ch. "Philosophy in the Ancient World." Teaching Philosophy 29, no. 2 (2006): 175–77. http://dx.doi.org/10.5840/teachphil200629225.

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37

West, S. E. "Recent Texts on Ancient Philosophy." Teaching Philosophy 35, no. 2 (2012): 189–209. http://dx.doi.org/10.5840/teachphil201235218.

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38

Glidden, David K. "Method in Ancient Philosophy (review)." Journal of the History of Philosophy 38, no. 1 (2000): 111–13. http://dx.doi.org/10.1353/hph.2005.0094.

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39

Tarrant, Harold. "Oxford studies in ancient philosophy." History of European Ideas 12, no. 1 (January 1990): 127–28. http://dx.doi.org/10.1016/0191-6599(90)90124-w.

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40

Bezerita, Adina. "Ancient Philosophy in the Present." Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 3, no. 8 (September 1, 2023): 88–99. http://dx.doi.org/10.59209/ircep.v3i8.57.

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The ancient quest to ‘Know Thyself’ (Gnōthi Seauton) involved the mastery of the quadrivium and the trivium-- the precursors to contemporary interdisciplinary investigations in preparation for the revelation of wisdom. This paper points to the classical ‘one-many’ problem with its reception today in the potential form of the ‘theory of everything’ and suggests a philosophical syncretism with modern domains of thought across the sciences and humanities. This work provides a glimpse into prospective multi-dimensional levels of reality and their intersections onto empirically verifiable perspectives. The aim is to inquire into a synoptic challenge that would expand on a kind of knowledge relevant to the individual and the metaphysical Self.

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Babich, Babette E. "Nietzsche—Ancient Philology, Ancient Philosophy, and the Classical Tradition." New Nietzsche Studies 4, no. 1 (2000): 171–91. http://dx.doi.org/10.5840/newnietzsche200041/27.

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42

Rawson, Glenn. "Teaching Ancient Philosophy Among the Remains of Ancient Greece." Teaching Philosophy 26, no. 4 (2003): 367–80. http://dx.doi.org/10.5840/teachphil200326445.

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43

Van De Mieroop, Marc. "Theses on Babylonian Philosophy." Journal of Ancient Near Eastern History 5, no. 1-2 (October 25, 2018): 15–39. http://dx.doi.org/10.1515/janeh-2018-0004.

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AbstractThrough an enumeration of six theses this article argues that there was indeed a system of thought in ancient Babylonia that we can call philosophy, despite what the famous mid-twentieth century ad book Before Philosophy. The Intellectual Adventure of Ancient Man maintained. We can discover the principles of systematic thought in the numerous lists that Babylonians and other writers of cuneiform in the ancient Near East used. The key to philosophical understanding lay in the idea that writing produced a truth of its own, distinct from what was observable in physical reality.

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Hadot, Pierre, and Andrew Irvine. "Epistrophe and Metanoia in the History of Philosophy." Philosophy Today 65, no. 1 (2021): 201–10. http://dx.doi.org/10.5840/philtoday2021225391.

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Crucial in Pierre Hadot’s account of ancient philosophy as a way of life is the phenomenon of conversion. Well before he encountered some of the decisive influences upon his understanding of philosophy, Hadot already understood ancient philosophy and its long legacy in later thinkers of the West as much more than a formal discourse. Philosophy is an experience, or at least the exploration and articulation of a potential for experience. The energy of this potential originates in a polar tension between epistrophe (return) and metanoia (rebirth). The two poles, which are grounded in primal experiences of the living organism, motivate and model the conversion which must be lived by the philosopher. The genius of Western philosophical experience lies in the effort to synthesize return and rebirth, and thereby recover the self as an ontological point of identification with and origin of the cosmos.

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45

Sorabji, Richard. "Philosophy and Life in Ancient Greek and Roman Philosophy: Three Aspects." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 45–74. http://dx.doi.org/10.1017/s1358246114000125.

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AbstractPhilosophy, in the ancient Graeco-Roman world, and in various other cultures too, was typically thought of as, among other things, bearing on how to live. Questions of how to live may now be considered by some as merely one optional specialism among others, but Derek Parfit for one, we shall see, rightly treats implications for how to live as flowing naturally from metaphysical theories. In the hope of showing something about the ancient Graeco-Roman tradition as a whole, I shall speak of things that I and others have said before,1 but I will highlight certain aspects of how the various groups or individuals related their philosophy to their lives. I shall start with the ancient Stoics as providing a clear case, then move on more briefly to their rivals, the Epicureans, and finally, more briefly again, to consider their predecessors and successors in other ancient schools and periods. This will not be a survey of the main central doctrines, although that is also something useful to attempt. But it will involve a selection of important ideas to illustrate their application to how to live.

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46

Blackson, Thomas A. "A Companion to Ancient Philosophy (Blackwell Companions to Philosophy)." Ancient Philosophy 29, no. 1 (2009): 229–32. http://dx.doi.org/10.5840/ancientphil200929120.

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Marković, Slobodan, Zoran Momčilović, and Vladimir Momčilović. "FORGOTTEN UNITY OF BODY AND SOUL AND THE NEED FOR A NEW PHILOSOPHY OF SPORT." Knowledge International Journal 28, no. 7 (December 10, 2018): 2523–29. http://dx.doi.org/10.35120/kij28072523s.

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This text is an attempt to see sport in different ways in the light of ancient philosophical themes. Philosophy of sports gets less attention than other areas of the discipline that examine the other major components of contemporary society: philosophy of religion, political philosophy, aesthetics, and philosophy of science. Talking about sports is often cheap, but it does not have to be that way. One of the reasons for this is insufficiently paid attention to the relation between sport and philosophy in Greek. That is it's important to talk about sports, just as important as we are talking about religion, politics, art and science. The argument of the present text is that we can try to get a handle philosophically on sports by examining it in light of several key idea from ancient Greek philosophy. The ancient Greeks, tended to be hylomorphists who gloried in both physical and mental achievement. Тhe key concepts from Greek philosophy that will provide the support to the present text are the following: arete, sophrosyne, dynamis and kalokagathia. These ideals never were parts of a realized utopia in the ancient world, but rather provided a horizon of meaning. We will claim that these ideals still provide worthy standards that can facilitate in us a better understanding of what sports is and what it could be. How can a constructive dialogue be developed which would discuss differences in understanding of sport in Ancient Greece and today? In this paper, the authors will try to answer this question from a historical and philosophical point of view. The paper is divided into three sections. The first section of the paper presents two principally different forms or models of focus in sport competitions – focus on physical excellence or focus on game. The dialectic discourse regarding these two approaches to physical activity is even more interesting due to the fact that these two models take precedence over one another depending on context. In the second section of the paper, the focus shifts to theendemic phenomenon of the Ancient Greek Olympic Games, where the topic is discussed from the perspective of philosophy with frequent historical reflections on the necessary specifics, which observeman as a physical-psychological-social-spiritual being. In the third section of this paper, the authors choose to use the thoughts and sayings of the great philosopher Plato to indicate how much this philosopher wasactually interested in the relationship between soul and body, mostly through physical exercise and sport, because it seems that philosophers who came after him have not seriously dealt with this topic in Plato’s way, although they could.

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48

Marković, Slobodan, Zoran Momčilović, and Vladimir Momčilović. "FORGOTTEN UNITY OF BODY AND SOUL AND THE NEED FOR A NEW PHILOSOPHY OF SPORT." Knowledge International Journal 28, no. 7 (December 10, 2018): 2523–29. http://dx.doi.org/10.35120/kij29082523s.

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This text is an attempt to see sport in different ways in the light of ancient philosophical themes. Philosophy of sports gets less attention than other areas of the discipline that examine the other major components of contemporary society: philosophy of religion, political philosophy, aesthetics, and philosophy of science. Talking about sports is often cheap, but it does not have to be that way. One of the reasons for this is insufficiently paid attention to the relation between sport and philosophy in Greek. That is it's important to talk about sports, just as important as we are talking about religion, politics, art and science. The argument of the present text is that we can try to get a handle philosophically on sports by examining it in light of several key idea from ancient Greek philosophy. The ancient Greeks, tended to be hylomorphists who gloried in both physical and mental achievement. Тhe key concepts from Greek philosophy that will provide the support to the present text are the following: arete, sophrosyne, dynamis and kalokagathia. These ideals never were parts of a realized utopia in the ancient world, but rather provided a horizon of meaning. We will claim that these ideals still provide worthy standards that can facilitate in us a better understanding of what sports is and what it could be. How can a constructive dialogue be developed which would discuss differences in understanding of sport in Ancient Greece and today? In this paper, the authors will try to answer this question from a historical and philosophical point of view. The paper is divided into three sections. The first section of the paper presents two principally different forms or models of focus in sport competitions – focus on physical excellence or focus on game. The dialectic discourse regarding these two approaches to physical activity is even more interesting due to the fact that these two models take precedence over one another depending on context. In the second section of the paper, the focus shifts to theendemic phenomenon of the Ancient Greek Olympic Games, where the topic is discussed from the perspective of philosophy with frequent historical reflections on the necessary specifics, which observeman as a physical-psychological-social-spiritual being. In the third section of this paper, the authors choose to use the thoughts and sayings of the great philosopher Plato to indicate how much this philosopher wasactually interested in the relationship between soul and body, mostly through physical exercise and sport, because it seems that philosophers who came after him have not seriously dealt with this topic in Plato’s way, although they could.

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49

محمد حماد النور, د/ عرفه. "جهود الكندي في التوفيق بين الفلسفة والإسلام." Omdurman Islamic University Journal 11, no. 2 (November 22, 2021): 183–209. http://dx.doi.org/10.52981/oiuj.v11i2.1709.

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In this research, I tackled the Arab philosopher Alkindi, the pioneer of Islamic philosophy, who is one of Islamic scholars. I tackled the meaning of word philosophy in the first chapter; then I tackled the conception of philosophy in ancient Greeks including naturalists, Stoics and Atheists as well as I tackled the way that Greek wisdom (philosophy) extracted by Arabs; particularly translation method which was used in translating many books of logic, philosophy and others. The second chapter includes Alkindi’s life; his birth, education, ancestry, his work in translation and philosophy. In the third chapter, I tackled the efforts that were done by Alkindi to harmonize between philosophy and Islam; in other words, between mentality and inspiration through his Islamic theories in which he based his own Islamic belief, his great Islamic culture and knowledge of ancients. He gave evidences and proofs to pursue his theories and ratify theories of disbelievers of Greek philosophers. I also mentioned his great and unique additions to science of philosophy, which paved the way for Islamic philosophers who appeared after his era. The research ended bya conclusion and recommendations

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Wallach, John R. "Deconstructing the Ancients/Moderns Trope in Historical Reception." Polis, The Journal for Ancient Greek Political Thought 33, no. 2 (September 20, 2016): 265–90. http://dx.doi.org/10.1163/20512996-12340099.

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Abstract:

Notably since Thomas Hobbes, canonically with Benjamin Constant, and conventionally amid Nietzschean, Popperian, Straussian, Arendtian, liberal (sc. Madison, Mill, Berlin, Rawls, Vlastos, Hansen), republican (sc. Skinner), political (sc. Finley), and sociological (sc. Ober) readings of ancient texts, contemporary scholarship on the ancients often has employed some version of the dichotomous ancient/modern or ancient/contemporary contrast as a template for explaining, understanding, and interpretively appropriating ancient texts and political practices – particularly those of ancient Greek philosophy and democracy (although Roman ideas and practices also have been invoked). In particular, this has been done to argue for some conception of political ethics and democracy. I argue that this rhetorical trope, often using Athens and Europe/America as synecdoches for antiquity and modernity, has generated narrow and distorted views of ancient texts and political practices, on the one hand, and their contemporary relevance, on the other – views that misinterpret the theoretical significance of historical phenomena and misread the potential lessons of ancient authorities. Instead, texts and practices should be read either with more qualifications or more fully against a historical dynamic of critical philosophy and political power – including its ethical, cultural, institutional, and governing elements – that is not framed by this dichotomy.

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Journal articles on the topic 'Ancient philosophy'

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