Academic literature on the topic 'Ethics, ancient – early works to 1800'
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Journal articles on the topic "Ethics, ancient – early works to 1800"
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Straumann, Benjamin. "Is Modern Liberty Ancient? Roman Remedies and Natural Rights in Hugo Grotius's Early Works on Natural Law." Law and History Review 27, no. 1 (2009): 55–86. http://dx.doi.org/10.1017/s0738248000001656.
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The Dutch humanist Hugo Grotius (1583–1645) is widely acknowledged to have made important contributions to an influential doctrine of individual natural rights. In this article I argue that Grotius developed his rights doctrine primarily out of normative Roman sources, that is to say Roman law and ethics. If this Roman tradition has been as central to Grotius's influential writing on natural rights as I claim, why has it not received more scholarly attention? The reasons lie in the view that while rights are constitutive of modern liberty, they were unknown in classical antiquity.
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Perkams, Matthias. "Die Ursprünge des spätantiken philosophischen Curriculums im kaiserzeitlichen Aristotelismus." Elenchos 36, no. 1 (March 1, 2015): 149–64. http://dx.doi.org/10.1515/elen-2015-360107.
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Abstract The paper presents the first known evidence of the so called “late ancient philosophical curriculum” ethics, physics, theology, by demonstrating that this division of philosophy can be found already in the introduction of Aspasios’s commentary on the Nicomachean Ethics. It is argued that this text can be dated roundabout 70 years earlier than the earliest reliable testimony hitherto known in Clemens Alexandrinus. Furthermore, the paper presents some neglected evidence for this curriculum from different works of Alexander of Aphrodisias. Based upon those texts and a new analysis of some already well-known passages, it proposes to regard the scheme ethics, physics, theology as an originally Aristotelian model, which has been later taken over by Platonists. This does not rule out the possibility that Platonic ideas have been influenced the scheme at a very early date.
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Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)." Философская мысль, no. 9 (September 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.
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A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal Neo-Hindu thinkers who are the real founders of ethics as philosophical discipline in India. Growing up from indigenous ancient tradition of exegesis of scriptures, Neo-Hindu conceptions of ethics are the new adogmatic interpretation of the native religious ethics in broad context of Modernity. The Bengal Renaissance thinkers had made an intellectual breakthrough in Indian philosophy. The result of intellectual works are following: 1) bringing morality to the fore in dharma to differentiate ethical issue-area as meaningful in thought and practice; 2) definition of universality of Hinduism’ s moral consciousness in the core; 3) normative ethics along with its imperatives and rules had presented as established and fixed in ancient Hindu scriptures; 4) the ethical ideal was found in images of sages and epic heroes as well as in their teachings; 5) ethical norms and ideal are practically oriented for the criticism of society’s morals and future development.
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Berestovskaya, Diana S. "Philosophical and Ethical Intensions of the Category of Heroic in L.N. Tolstoy’s Early Works." Observatory of Culture 15, no. 5 (December 14, 2018): 592–98. http://dx.doi.org/10.25281/2072-3156-2018-15-5-592-598.
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Texts of culture, which act as “generators of meaning”, are associated by Yu.M. Lotman, in his work “The History and Typology of Culture”, with the problem of memory that makes possible the reconstruction of the history of culture from its synchronic slices.The study of L.N. Tolstoy’s early works allows to judge the figurative character of the philosophical ethical intentions of the category of heroic that were embodied in the topic of “man and war”.The category of heroic is reflected in the concept of ancient philosophers — Plato (“Dialogues”), Aristotle (“Ethics”, “Poetics”), in the treatise by G. Bruno (“The Heroic Frenzies”), in the philosophy of G.W.F. Hegel (“Aesthetics”), and others. In the context of developing the idea of “man and war” and revealing Leo Tolstoy’s interest in ancient philosophy, the article aims to explore the embodiment of these intentions in the works of the great writer and to note the peculiar “echoes” of his thoughts about justice, courage or cowardice in battle by the examples of his works (the story “Raid”, “Caucasian Stories”, and others). Special attention should be paid to “Sevastopol Stories” created during the Crimean (Eastern) War by L.N. Tolstoy, an artillery officer who served in the most dangerous place of the Sevastopol defense (the 4th bastion). They reveal the essence of “true” and “false” courage, the relations between artillery soldiers and junior officers, the theme of the feat and other problems, which was later developed in the epic novel “War and Peace”.The article actualizes the issue of traditions (from Plato to Hegel), the development of Leo Tolstoy’s ideas, the analysis of human behavior in a situation of mortal danger, the problem of the heroic and the tragic, reflected in the “military” prose of writers — participants of the Great Patriotic War: Yu.V. Bondarev, V.V. Bykov, G.Ya. Baklanov, V.O. Bogomolov, K.D. Vorobyov, K.M. Simonov, and others.
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Pladek, Brittany. "‘A Radical causation’: Coleridge's Lyrics and Collective Guilt." Romanticism 23, no. 1 (April 2017): 62–74. http://dx.doi.org/10.3366/rom.2017.0307.
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This paper argues that the early lyrics of Samuel Taylor Coleridge explore the ethical work of collective guilt, a feeling with enormous Romantic and contemporary significance. Coleridge's lyrics formally model collective guilt while making a cautious case for its social value. By reading ‘Fears in Solitude’ and The Rime of the Ancient Mariner through recent work in social psychology and the philosophy of ethics, I show how Coleridge creates causalities of feeling, affirming meaningful relationships of responsibility that go beyond personal guilt. I conclude that Romantic lyric offers an ideal form not only for illustrating how collective guilt works as a ‘structure of feeling’, but also for examining the emotion's potential to create positive social change.
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Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:A Discovery of Morality in Indian Tradition (1815–1870)." Философская мысль, no. 8 (August 2023): 52–68. http://dx.doi.org/10.25136/2409-8728.2023.8.40991.
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The origin of Modern Indian ethical thought is described in the article. The author depicts the genesis of ethics as originated from the works by key personalities of the Bengal Renaissance XIX – early XX century. The juxtaposition with traditional Indian thought permits to present the intellectual process in Modern Bengal elite minds as ‘discovery of morality’. Based on hermeneutic analysis of the texts on moral problematics from Rammohun Roy and the Brahmo Samaj thinkers to Krishnamohun Banerjea, the author reconstructs the becoming of Indian ethical thought in the context of their striving for the moral regeneration of traditional society. For the first time the genesis and becoming of thinking of Indian intellectuals about morality in its connections with the present condition of social decline in colonial India are disclosed in the research. The experience of Bengal thinkers of 1815–1870th demonstrates the solution of super-task to find ethics in ancient sacred texts and next to build religiously based ethics. The super-task had been settled by the method of interpretation that permits to see high moral precepts in high faith in One God of original religion as it opposed to polytheistic Hinduism. The result of applying the method was embodied in the creative and high conception of Hindu morality based on ethical God Creator. The Bengal thinkers are firmly convinced that displaced into periphery of Hindus’ consciousness morality as a code of normative ethics must be revived and turned into leading imperatives of consciousness of people.
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Horban, Oleksandr, and Ruslana Martych. "The dynamics of bioethical discussion in religious and philosophical doctrines about the living." Skhid 3, no. 4 (December 25, 2022): 63–69. http://dx.doi.org/10.21847/1728-9343.2022.3(4).269436.
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The article presents a study of the formation and development of bioethical discourse based on the analysis of leading philosophical concepts, doctrines, and religious beliefs about the value of life in various manifestations of its being. The authors note that the beginning of axiological reflection on the problem of the living can be found in the works of ancient philosophers and the early Christian discourse as attempts to sacralise life. Moreover, the authors attribute a significant role in the development of bioethical discourse to the ethical doctrine of Kant and his opponents, representatives of the phenomenological direction of philosophical anthropology. Finally, the article notes that in modern conditions, bioethical discourse is concentrated around the axiological paradigm in the doctrine of the living. The various viewpoints are proposed to be grouped into two main approaches: the ethics of sacredness (sanctity) of life and the ethics of quality of life. These approaches have significant scientific potential, which allows for the development of bioethical doctrine, employing forming moral norms and imperatives of human behaviour, as well as establishing restrictions on human influence on the means and forms of existence of the living.
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Song, Sungsoo. "A Brief History of Liberal Education in Ancient and Medieval Europe－Focusing on the Formation and Evolution of Liberal Arts." Korean Association of General Education 16, no. 3 (June 30, 2022): 45–58. http://dx.doi.org/10.46392/kjge.2022.16.3.45.
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This paper examined the history of liberal education in ancient and medieval Europe, focusing on the formation and evolution of liberal arts using materials concerning the history of education, history of university, history of philosophy, and history of science. The elementary form of liberal education emerged at Greece in the fourth century BC. The philosophers’ tradition and the orators’ tradition made two approaches to liberal education. Greek scholarship was accepted in the form of encyclopedic publications in the Roman era, and <i>Disciplinarium libri novem</i>, the first work which contained the idea of liberal arts, was written in the first century BC. In the early medieval ages, so called dark ages, secular scholarship maintained its existence through the medium of liberal arts. In the fifth century, liberal arts became actualized into the seven liberal arts through <i>De nuptiis Philologiae et Mercurii</i>. Since the sixth century, the seven liberal arts were divided into trivium and quadrivium. In the Renaissance of the twelfth century, ancient writings were extensively translated including Aristotelian works, and the attempt to relate Greek philosophies and the seven liberal arts was tried. Circa 1250, some universities were set up in the major cities of Europe, and medieval universities were mostly organized with the faculties of arts, theology, law, and medicine. Since the late thirteenth century, the arts faculty extended the scope of liberal arts by adding three philosophies to the existing seven liberal arts: natural philosophy, metaphysics and ethics. Based on the above examination, this paper showed that the scope of liberal arts was not fixed but continuously changed, and that humanities and science were not separated in ancient and medieval Europe.
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Burmistrov, Konstantin Yu. "Jewish Philosopher from Lithuanian Forests: On Solomon Maimon and His “Autobiography”." Voprosy Filosofii, no. 2 (2022): 135–45. http://dx.doi.org/10.21146/0042-8744-2022-2-135-145.
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Solomon Maimon (1753–1800), one of the most significant Jewish philosophers of modern times, in his writings tried to critically approach the tradition of Jewish thought and compare its teachings with the views of European philosophers. In recent decades, he and his views have attracted close attention of historians of philosophy. Recently, seven volumes of his works were published in Russia, translated from German and Hebrew. One of his most famous books is his Lebensgeschichte (Autobiography), an autobiography written by him in the 1790s and revealing both the stages of his life path and spiritual development, as well as his understanding of various problems of philosophy, religion, ethics and mysticism. This book has enjoyed a reputation as a classic in the genre of “intellectual biography” for two centuries. The article discusses the main features of this book, as well as its perception in the 19th – early 20th centuries. The stereotypical image of Maimon as a freethinker Jew, a fighter against religious superstitions and social inequality, almost overshadowed his significance as an original philosopher, whose views were appreciated by I. Kant and J.G. Fichte. This attitude towards Maimon was fully reflected in the translations of his Autobiography. Our article pays special attention to the Russian translations of this book. We are publishing for the first time documents related to an attempt to publish in the 1930s a complete commented translation of Maimon’s book. Famous Soviet philosophers and translators participated in the preparation of this translation (Boris G. Stolpner, Isaak M. Alter, and others), but the book was never published for political reasons.
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Лурье, Зинаида Андреевна. "THEATER IN THE PEDAGOGY OF PHILIP MELANCHTHON." Tomsk state pedagogical university bulletin, no. 5(223) (September 26, 2022): 157–67. http://dx.doi.org/10.23951/1609-624x-2022-5-157-167.
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Рассматривается театр в педагогике Филиппа Меланхтона в первую очередь на материале его предисловий и комментариев к изданиям Теренция 1517–1519 гг., 1524–1528 гг. и 1545 г., к которому он возвращался на протяжении почти всей своей деятельности. Ранние редакции были написаны в контексте предпринятой им риторической реформы на факультете искусств Виттенберга; вторая редакция была подготовлена в рамках школьной реформы в Саксонии (для нее составлены схолии), и, наконец, последняя отражает опыт изучения Меланхтоном древнегреческой драматургии (трагедий Еврипида, Софокла и комедий Аристофана). Несмотря на достаточное число научных публикаций, исследующих обозначенные источники в различных контекстах (этике Меланхтона, его представлениях об античной драматургии и пр.), статья сосредотачивается на представлении Меланхтона о театре как педагогической практике.Анализ источников позволяет говорить о том, что Меланхтон редко разделял дискурсы театра и драмы, говоря в совокупности об их образовательных и воспитательных функциях. Разделяя богословское и светское знание (так называемое «Евангелие» и «Закон»), Меланхтон считал необходимым изучение античной литературы, философии и драматургии как ценных «историй», богатых примерами универсальной общечеловеческой этики и картинами социально-политической деятельности (речи, собрания, заседания совета и пр.). Эта идея была разработана им в его многочисленных работах по этике и богословию. Моделирование учебного процесса в школе Меланхтона на основании схолий к Теренцию позволяет предложить, что на уроках изучение текстов строилось прежде всего вокруг грамматических упражнений и изучения выражений и лексики. Тогда убеждение Меланхтона в пользе театра/драмы для этизации и социализации учеников, наряду с упоминаниями постановок в его текстах, позволяет предположить, что именно театральную деятельность Меланхтон видел инструментом формирования этики. Разумеется, он был далек от специального осмысления образовательных функций театра, однако практика постановок была заложена им как учебная практика. Мы предлагаем говорить о театре в педагогике Меланхтона как антропопрактике. The article deals with the theater in the pedagogy of Philipp Melanchthon, primarily on the material of his prefaces and comments on the publications of Terence in 1517–1519, 1524–1528. and 1545, to which he returned throughout almost his entire career. Early editions were written within the background of his rhetorical reform at the Wittenberg Faculty of Arts, the second edition was prepared as part of the school reform in Saxony (with scholia being compiled) and, finally, the last edition reflects Melanchthon’s experience of studying ancient Greek dramaturgy (the tragedies of Euripides, Sophocles and the comedies of Aristophanes). Despite a sufficient number of scientific publications exploring the indicated sources in various contexts (Melanchthon’s ethics, his ideas about ancient drama, etc.), the article focuses on Melanchthon’s idea of theater as pedagogical practice.Analysis of the sources suggests that Melanchthon rarely shared the discourses of theater and drama, speaking together about their educational and educational functions. Sharing theological and secular knowledge into categories of Gospel and Law, Melanchthon considered it necessary to study ancient literature, philosophy and drama in particular as valuable “stories” which are rich in examples of universal human ethics and give pictures of various socio-political activity (speeches, meetings, council meetings, etc.). This idea was developed by him in his numerous works on ethics and theology.Modeling of the educational process in Melanchthon’s school based on the scholia to Terence allows us to suggest that the study of texts in the classroom was built primarily around grammar exercises and the study of expressions and vocabulary. Then his conviction of Melanchthon in the use of theater/drama for ethical and social up-bringing, along with the mentions of productions in his texts, suggests that the theatrical activity was that tool of the formation of ethics. Of course, Melanchthon was far from specific understanding the educational functions of the theater, but the practice of staging was laid in his method as an educational practice. We propose in this sense to talk about the theater in Melanchthon’s pedagogy as an anthropological practice.
Dissertations / Theses on the topic "Ethics, ancient – early works to 1800"
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Koh, EunKang. "Behavior and self-constitution in early Chinese ethics." Thesis, Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B39793874.
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Labriola, Daniele. "On Plato's conception of philosophy in the Republic and certain post-Republic dialogues." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/4497.
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This dissertation is generally concerned with Plato's conception of philosophy, as the conception is ascertainable from the Republic and certain ‘post-Republic' dialogues. It argues that philosophy, according to Plato, is multi-disciplinary; that ‘philosophy' does not mark off just one art or science; that there are various philosophers corresponding to various philosophical sciences, all of which come together under a common aim: betterment of self through intellectual activity. A major part of this dissertation is concerned with Plato's science par excellence, ‘the science of dialectic' (he epistêmê dialektikê). The science of dialectic is distinguished in Plato by being concerned with Forms or Kinds as such; the science of dialectic, alone amongst the philosophical sciences, fully understands what it means for Form X to be a Form. I track the science of dialectic, from its showcase in Republic VI and VII, and analyze its place in relation to the other philosophical sciences in certain post-Republic dialogues. Ultimately, I show that, whilst it is not the only science constituting philosophy, Plato's science of dialectic represents the intellectual zenith obtainable by man; the expert of this science is the topmost philosopher. In this dissertation I also argue that Socrates, as variously depicted in these dialogues, always falls short of being identified as the philosopher par excellence, as that expert with positive knowledge of Forms as such. Yet I also show that, far from being in conflict, the elenctic Socrates and the philosopher par excellence form a complementary relationship: the elenctic philosopher gets pupils to think about certain things in the right way prior to sending them off to work with the philosopher par excellence.
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Harrop, Patrick H. "Inseminate architecture : an archontological reading of Athanasius Kircher's Turris Babel." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56976.
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Among the vast assembly of Biblical mythology, the tower of Babel stands as an exclusive representation of the limits of human endeavor. As a paradigmatic extremity, it circumscribes the field of civic artifice. Babel is the absolute limit, and in that regard, its presence is enduring and timeless. The legacy of exegetic readings are textual shades, emanating from the point source of the paradigm. Athanasius Kircher's Turris Babel is an appropriate and intentional unfolding of this condition.Firstly, that in the awakening of the Baroque scholar to history, origin materializes as the sole legitimate chronological reference.
Secondly, that the paradigmatic extremities collapse into the empirical standard of the theoretical discourse.
This thesis is a speculative study of architecture, drawn through Turris Babel, in the shadow of the paradigmatic limits of Babel. Written in three parts, each dealing with the implications of artifice in confrontation with the post-Babel adversaries of dispersion, tyranny, and decay.
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Terra, Carlos Alexandre. "Conhecimento previo e conhecimento cientifico em Aristoteles." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280524.
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Orientador: Lucas AngioniTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-15T02:14:07Z (GMT). No. of bitstreams: 1 Terra_CarlosAlexandre_D.pdf: 1626782 bytes, checksum: feb64d7b26a19056d1444d2b74012727 (MD5) Previous issue date: 2009
Resumo: Pretendemos averiguar como Aristóteles concebe a passagem do nosso conhecimento prévio do mundo ao conhecimento científico, avaliando os pressupostos e consequências de sua resposta ao paradoxo de Mênon e atentando para a metodologia científica defendida nos Segundos Analíticos. Quanto ao conhecimento preliminar necessário à edificação da ciência, procuraremos caracterizar seus tipos e também os meios pelos quais ele pode vir a ser adquirido por nós. Buscaremos estabelecer também as propriedades que o conhecimento científico deve possuir em relação à sua necessidade, universalidade e caráter explanatório. Buscaremos marcar, com precisão, a natureza da conclusão científica segundo a teoria científica aristotélica, argumentando que, nas conclusões, o atributo demonstrado, em relação com seu substrato, representa uma propriedade por si concomitante. Pretendemos averiguar como os diferentes tipos de demonstração e definição respondem a diferentes estágios de organização do saber prévio e a diferentes estágios na estruturação das demonstrações propriamente científicas, e, por conseguinte, como esses se organizam de modo a responder as quatro perguntas que toda investigação científica deve abarcar em seus dois estágios.
Abstract: Our aim is to understand how Aristotle conceives the transition of our previous knowledge of the world to our scientific understanding of it and we will do that by means of judging the presumptions and consequences of his answer to the Menon's paradox and focusing on the scientific methodology found in the Posterior Analytics. In relation to the necessary preliminary knowledge to the edification of science, we will try to characterize its types and also the means by which it can be reached by us. We will also try to settle the properties that the scientific understanding must have in relation to its necessity, universality and explanatory nature. We will mark the precise nature of the scientific conclusion according to the Aristotelian scientific theory, arguing that the attribute demonstrated in the conclusions represents a per se concomitant in relation to its substrate. We want to verify how the different types of demonstrations and definitions correspond to different stages in the organization of the previous knowledge and to different stages in the setting of the proper scientific demonstrations and hereby we will try to understand how these different demonstrations and definitions are related to themselves in order to make the scientist answer the four scientific questions that the scientific investigation must contemplate in its two stages.
Doutorado
Filosofia
Doutor em História da Filosofia Antiga
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Crowley, Timothy James. "Aristotle on the matter of the elements." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:e4b90312-72a2-404a-909c-f1cc4761b31e.
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This thesis is an investigation into the simplest material entities recognised by Aristotle's theory of nature. In general, the position I defend is that the four 'so-called elements' fire, air, water, and earth are, for Aristotle, genuine elements, i.e., the simplest material constituents, of bodies. In particular, I deal with two problems, the first concerning the relationship between the four 'so-called elements' and the primary contraries, hot-cold, dry-wet; and the second concerning the nature of the matter from which the latter come to be. Responses to these problems in the secondary literature tend to conclude that the contraries (usually together with 'prime matter'), are constitutive of the so-called elements. I reject this conclusion. In the first part of this thesis I consider, and dismiss, the alleged evidence that Aristotle denies to fire, air, water, and earth the status of genuine elements, and I argue that the status of the contraries as the differentiae of the elements effectively rules out the possibility that they could be the constituents of the latter. In the second part of this thesis I attempt to unpack Aristotle's assertion at De Gen. et Cor. II. 1 that the matter of the perceptible bodies is that from which the so-called elements come to be. I argue that the matter of the perceptible bodies, although it is that from which the elements come to be, is not the 'matter of the elements', in the sense of a matter that composes the elements. On the contrary, the 'matter of the perceptible bodies', i.e., the constitutive matter of composite bodies, is itself composed of the elements: it is a mixture of the four elements. Thus the latter can be said to come to be 'from' the 'matter of the perceptible bodies', but this must be understood in a non-constitutive sense of 'from'.
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"漢代并州和河東郡的地方精英研究." 2008. http://library.cuhk.edu.hk/record=b5893819.
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施卓凌."2008年8月".
"2008 nian 8 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leave 307-323)
Abstracts in Chinese and English.
Shi Zhuoling.
Chapter 第一章、 --- 問題的提出 --- p.1
Chapter 一、 --- 命題界定 --- p.1
Chapter 1. --- 地方精英的涵義 --- p.1
Chapter 2. --- 并州和河東郡 --- p.28
Chapter 二、 --- 前人研究回顧 --- p.33
Chapter 第二章、 --- 仕途的開放與并州地方精英 --- p.44
Chapter 一、 --- 官秩等級對精英行為的規範 --- p.44
Chapter 1. --- 官制與爵制 --- p.44
Chapter 2. --- 官秩和爵秩為綱的秩序 --- p.56
Chapter 二、 --- 并州地方精英的入仕情況 --- p.74
Chapter 1. --- 核心區：河東郡和太原郡 --- p.75
Chapter 2. --- 中間區：上黨、上郡、西河和北地郡 --- p.81
Chapter 3. --- 邊緣區(1):雲中、鴈門和代郡 --- p.84
Chapter 4. --- 邊陲區(2):定襄、五原和朔方 --- p.89
Chapter 第三章、 --- 并州政治精英的個案硏究 --- p.93
Chapter 一、 --- 河東裴氏 --- p.93
Chapter 二、 --- 上郡鮮于氏 --- p.100
Chapter 三、 --- 上黨馮氏 --- p.105
Chapter 四、 --- 和林格爾墓主 --- p.117
Chapter 五、 --- 樓煩班氏 --- p.122
Chapter 第四章、 --- 并州精英：富商與豪傑 --- p.131
Chapter 一、 --- 富商 --- p.131
Chapter 二、 --- 豪傑 --- p.169
Chapter 第五章、 --- 并州地方叛亂與地方精英 --- p.187
總結 --- p.212
附錄 --- p.222
附錄1〈前四史所見賜吏爵表〉 --- p.222
附錄2〈張家山漢簡中的名田制及繼承法表〉 --- p.224
附錄3〈并州和河東郡官員籍貫統計〉 --- p.225
Chapter 3.1 --- 〈并州和河東郡官員籍貫表〉 --- p.229
Chapter 3.2 --- 〈西漢六百石或以上官員統計圖〉 --- p.254
Chapter 3.3 --- 〈東漢六百石或以上官員統計圖〉 --- p.255
Chapter 3.4 --- 〈兩漢六百石或以上官員比較統計圖〉 --- p.256
Chapter 3.5 --- 〈兩漢六百石或以上官員統計圖〉 --- p.257
Chapter 3.6 --- 〈兩漢二千石或以上官員統計圖〉 --- p.258
Chapter 3.7 --- 〈并州二百石或以上官員分佈圖〉 --- p.259
附錄4〈考衛尉貞侯殘石碑陰〉 --- p.260
Chapter 4.1 --- 〈考衛尉貞侯殘石碑陰初步釋文〉 --- p.261
附錄5〈山西夏縣王村東漢壁畫(部分)〉 --- p.262
附錄6〈漢代并州和河東郡交通考〉 --- p.266
附錄7〈兩漢并州和河東郡外族入侵年表〉 --- p.298
參考書目 --- p.307
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Golding, Wendy Rebecca Jennifer. "The Brooklyn Papyrus (47.218.48 and 47.218.85) and its snakebite treatments." Thesis, 2020. http://hdl.handle.net/10500/26760.
Full textAbstract:
Bibliography: leaves 515-531The Brooklyn Papyrus (47.218.48 and 47.218.85) is the handbook of the Priests of Serqet who were called upon to treat snakebite victims in ancient Egypt. The first part of the Brooklyn Papyrus describes various snakes encountered by the ancient Egyptians, and the effects of the bites of these snakes. The second part of the Papyrus contains the numerous treatments that were used to treat the snakebite victims. The primary question of the thesis is to address how the ancient Egyptians treated snakebite victims; and if it is possible to identify the snakes that they encountered, as treatment often hinges on this identification. Additional questions are addressed, namely: What is the Brooklyn Papyrus exactly and what is its background? How does the Brooklyn Papyrus compare to the well-known ancient Egyptian medical papyri? How does the snakebite treatment of the ancient Egyptians compare to that of today’s treatment protocol? In order to answer these questions, this thesis provides my transliteration of the hieroglyphic writing into Latin script, and my translation into English, based on the hieratic to hieroglyphic transliteration done by Serge Sauneron in the late 1960s, and published in 1989 as Un Traité Egyptien d’Ophiologie. The primary aim of this thesis is to provide a transliteration and full English translation of the Brooklyn Papyrus, as none is currently available. It is clear that from the translation that one can discover exactly how snakebite was treated in ancient Egypt: what medicinal ingredients were used and how the patient was treated. Furthermore, from the text describing the snakes and the effects of their bites, one can indeed attempt to identify the species of snakes. It is also apparent from the Brooklyn Papyrus that the ancient Egyptians did recognise and accurately describe many effects of snakebite on the human body, as well as the different types of bite wounds: and they also understood the importance of being able to identify a species of snake as it very often impacted on the treatment to be prescribed—exactly as snakebite treatment is considered in medicine today
Biblical and Ancient studies
D. Litt. et Phil. (Ancient Near Eastern Studies)
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Lundy, Steven James. "Language, nature, and the politics of Varro’s De lingua Latina." 2013. http://hdl.handle.net/2152/22057.
Full textAbstract:
This dissertation is a historical analysis of Varro’s De Lingua Latina, a linguistic treatise composed in the 40s BCE during Rome’s transition from oligarchic Republican government to the monarchic settlement of the Augustan Principate. I advance a reading which restores contemporary political and intellectual context to the treatise, complementing and revising previous scholarship which has traditionally focused on the Greek philosophical pedigree of Varro’s work. As such, I explore Varro’s thematic emphasis on natura (‘Nature’) in his linguistic programme, which, as a term with wide-ranging intertextual functions, embodies its complex philosophical, political, and literary character.
This five-chapter dissertation is subdivided between the surviving books on etymology (Chapters 1-3) and inflection (Chapters 4-5). In Chapter 1 (“Organisation and Meaning in Varro’s Etymologies”), I explore Varro’s etymologies in De Lingua Latina, Books 5-7, and explain how his programmatic emphasis on natural philosophy conveys his unique etymological authority. In Chapter 2 (“Grammatical Discourse in De Lingua Latina”), I consider Varro’s reception of grammatical techniques of etymological exegesis, elucidating his preference for philosophical readings of poetry and the social value of literary sophistication in the late Republic. Chapter 3 (“Ethnography and Identity in Varro’s Etymologies”) develops Varro’s etymological project as a kind of ethnography of the Roman people, which contextualises Varro’s philosophical intervention in the changing circumstances of his era.
Chapters 4-5 are devoted to an analysis of Books 8-10, in which Varro describes his theory of morphological inflection (declinatio naturalis) as a platform for Latin linguistic standardisation. In Chapter 4 (“Declinatio and Linguistic Standardisation in the late Republic”), I survey the politics of linguistic standardisation in the late Republic. Mediating in a debate between Cicero and Caesar, I describe Varro’s nuanced revision of existing models of analogical inflection, and characterise his use of natura to explain linguistic standards. In Chapter 5 (“Linguistic Analogy and Natural Ratio in De Lingua Latina, Books 8-10”), I relate Varro’s linguistic innovations to contemporary shifts in cultural authority, and demonstrate how his transference of linguistic standardisation to philosophy entails a radical reorganisation of the existing political status quo.text
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Azriel, Yakov Shammai. "The Quest for the Lost Princess in Rabbi Nachman of Braslav's "Book of Stories from Ancient Times"." Thesis, 2003. http://hdl.handle.net/10500/1159.
Full textAbstract:
One of the most innovative and original Hasidic leaders and thinkers, Rabbi Nachman of Braslav (1772 – 1810), related thirteen long, complex fables during the final four years of his life. This doctoral thesis presents an analysis of the quest for the Lost Princess in Rabbi Nachman of Braslav's "Book of Stories in Ancient Times." The image of the Lost Princess and the quest to find and rescue her, which appear in four of these stories (including the first and the last ones), are central symbols in Rabbi Nachman's thought. The most important key to an analysis of this image and theme lies in understanding the symbols and concepts of the Jewish mystical tradition (the Kabbalah), as Rabbi Nachman himself suggested.Classsics, Near & Far East & Religious Studies
D. Litt. et Phil. (Judaica)
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Riesbeck, David J. 1980. "Monarchy and political community in Aristotle's Politics." Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5032.
Full textAbstract:
This dissertation re-examines a set of long-standing problems that arise from Aristotle’s defense of kingship in the Politics. Scholars have argued for over a century that Aristotle’s endorsement of sole rule by an individual of outstanding excellence is incompatible with his theory of distributive justice and his very conception of a political community. Previous attempts to resolve this apparent contradiction have failed to ease the deeper tensions between the idea of the polis as a community of free and equal citizens sharing in ruling and being ruled and the vision of absolute kingship in which one man rules over others who are merely ruled. I argue that the so-called “paradox of monarchy” emerges from misconceptions and insufficiently nuanced interpretations of kingship itself and of the more fundamental concepts of community, rule, authority, and citizenship. Properly understood, Aristotelian kingship is not a form of government that concentrates power in the hands of a single individual, but an arrangement in which free citizens willingly invest that individual with a position of supreme authority without themselves ceasing to share in rule. Rather than a muddled appendage tacked on to the Politics out of deference to Macedon or an uncritical adoption of Platonic utopianism, Aristotle’s defense of kingship is a piece of ideal theory that serves in part to undermine
the pretensions of actual or would-be monarchs, whether warrior- or philosopher-kings.text
Books on the topic "Ethics, ancient – early works to 1800"
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Aspasius. On Aristotle Nicomachean ethics 8. London: Duckworth, 2001.
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Cicero, Marcus Tullius. On moral ends. Cambridge: Cambridge University Press, 2001.
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Cicero, Marcus Tullius. Marcus Tullius Ciceroes thre bokes of duties, to Marcus his sonne, turned oute of Latine into English, by Nicolas Grimalde. Washington: Folger Shakespeare Library, 1990.
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Porphyry. Porphyry, the Philosopher, to Marcella: Text and translation with introduction and notes. Atlanta, Ga: Scholars Press, 1987.
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Plutarch. Plutarchi Chaeronensis Moralia. Athenis: Academia Atheniensis, Institutum Litterarum Graecarum et Latinarum Studiis Destinatum, 2008.
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Cicero, Marcus Tullius. The right thing to do: Cicero's De officiis. Mundelein, Illinois, USA: Bolchazy-Carducci Publishers, Inc., 2014.
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Cicero, Marcus Tullius. On duties. Cambridge [England]: Cambridge University Press, 1991.
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Accardi, Alice. Teoria e prassi del beneficium da Cicerone a Seneca. Palermo]: Palumbo, 2015.
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Plutarch. Se la virtù si debba insegnare. Napoli: M. d'Auria, 1993.
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Monte, Giovanni Battista da, 1498-1551, Democrates, Secundus, of Athens, active 2nd century, Holstenius Lucas 1596-1661, Aquila Aegidius 1496-1552, and Sommer Anton F. W, eds. Demophili Democratis et Secundi veterum philosophorum sententiae morales: Romae 1638. [Wien: Im Selbstverlag, 2009.
Find full textBook chapters on the topic "Ethics, ancient – early works to 1800"
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Brino, Omar. "Early Writings on Ethics." In The Oxford Handbook of Friedrich Schleiermacher, 417–33. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198846093.013.25.
Full textAbstract:
Abstract The short Monologen (1800) and the broad Grundlinien einer Kritik der bisherigen Sittenlehre (1803) argue for an ethical perspective based on mutually “formative” (bildende) interactions between individuals and communities as well as between peculiarity and universality. Whereas in the Monologen this perspective is presented in an “effusive” and “evocative” style, the Grundlinien develop it at a theoretically deeper level, detailing an impressive systematic confrontation with ancient, modern, and contemporaneous philosophers. The Vertraute Briefe über die Lucinde von Schlegel (1800) also consider conjugal love and the relationship of sexes from a “formative” ethical perspective. There are some differences between these early works and the later writings, both in an attenuation of the more “ideal” and “prophetic” aspects and in an accentuation of the “institutional” and “pragmatic” ones; however, the republications of the Monologen until 1829 and the systematic relationships between the Grundlinien and the late academic papers demonstrate a specific continuity on important basic principles of Schleiermacher’s “formative” ethical thought.
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Horky, Phillip Sidney, and Monte Ransome Johnson. "On Law and Justice." In Early Greek Ethics, 455–90. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198758679.003.0021.
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Archytas of Tarentum, a contemporary and associate of Plato, was a famous Pythagorean, mathematician, and statesman of Tarentum. Although his works are lost and most of the fragments attributed to him were composed in later eras, they nevertheless contain valuable information about his thought. In particular, the fragments of On Law and Justice are likely based on a work by the early Peripatetic biographer Aristoxenus of Tarentum. The fragments touch on key themes of early Greek ethics, including: written and unwritten laws, freedom and self-sufficiency, moderation of the emotions and cultivation of virtues, equality and the competence of the majority to participate in government, criticism of “rule by an individual,” a theory of the ideal “mixed constitution,” distributive and corrective justice and punishment, and the rule of law. The fragments also contain one of the only positive accounts of democracy in ancient Greek philosophy.
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Tsouna, Voula. "Philodemus on the Therapy of Vice." In Oxford Studies in Ancient Philosophy, 233–58. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780199248780.003.0007.
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Abstract Philodemus of Gadara (c.I I0-<7-40 Be), the Greek Epicurean philosopher, migrated to Italy at a relatively early age, placed himself under the patronage of the Roman patrician Lucius Calpurnius Piso Caesoninus, and founded a flourishing Epicurean community at Herculaneum. He is a near contemporary of Cicero, Lucretius, Virgil, and Horace and, although the nature and extent of his influence on each of these authors is a matter of ongoing discussion, there is significant evidence that he was known to most of them, both in person and through his writings. Fragments of his works, which survive in the charred papyri of the so-called Villa dei Papiri in Herculaneum, show him to be an intellectual of impressive range and talent. His elegant epigrams circulated from Italy to Roman Egypt, while his prose compositions targeted sma11er and varying audiences. Their subjects include poetics and literary theory, literary criticism, aesthetics, rhetoric, poetic theology, and philosophy of religion, as well as logic, epistemology, philosophical psychology, and ethics. In all these domains, Philodemus has much to contribute to the discussions of the ancients, as well as to our own.
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Parris, Benjamin. "Introduction." In Vital Strife, 1–29. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501764509.003.0001.
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This introductory chapter provides an overview of the relationship between sleep and the early modern ethics of care. For early modern monarchs, teachers, and students alike, sleep would seem to embody a paradigmatic form of carelessness, one that temporarily dissolves the psychosomatic territory on which Renaissance humanism planted its flag. Despite these humanist and political-theological antipathies toward sleep, works by writers such as Jasper Heywood, William Shakespeare, Edmund Spenser, and John Milton show signs of what can be called “humanist fatigue.” These writers value the unconscious motions of physical life, giving credence to the mysterious yet vital power of sleep. In this way, sleep and sleeplessness form the emblematic center of a fascination with paradoxes of ethical care in early modern literature, drawing attention to a mounting concern with the nature of physical life and its recovery. By tracking an intellectual current from the resurrection of Senecan drama and Stoicism in sixteenth-century English humanist thought to the later seventeenth-century vitalisms of John Milton and Margaret Cavendish, the chapter explains how the book makes a novel case for the role of Stoic cosmology and ancient virtue ethics in early modern literature and in the so-called new philosophy.
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Osler, Margaret j. "Ancients, Moderns, and the History of Philosophy: Gassendi’s Epicurean Project." In The Rise of Modern Philosophy, 129–44. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198236054.003.0007.
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Abstract Pierre Gassendi (1592-1655) is best remembered for his project of Christianizing the work of the ancient Greek atomist Epicurus, thus reintroducing it into the mainstream of philosophical thought. Gasscndi’s project was comprehensive, extending to all areas of philosophy-logic, physics, and ethics. He sought to substitute an Epicurean philosophy for the Aristotelian one which held sway in the schools. Gassendi criticized Aristotle’s philosophy in many of his works, as did other early ‘modern’ philosophers. However, he also criticized the philosophical methods of his contemporary, Rene Descartes, upon whom modernity in philosophy is so often fathered. So his relationship to the ancients and moderns is complicated. He was not opposed to innovation. On the contrary, he was a strong advocate of Copernicanism and the new natural philosophy endorsed by the intellectual broker Merscnne and his circle.
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Fagan, Brian. "Greece Bespoiled." In From Stonehenge to Samarkand. Oxford University Press, 2006. http://dx.doi.org/10.1093/oso/9780195160918.003.0007.
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The grand tour took the young and wealthy to Rome and Naples, but not as far as Greece, which had sunk into oblivion under its Byzantine emperors, who began to rule in A.D. 527. For seven hundred years Greece remained masked in obscurity as Crusaders, Venetians, and then Turks established princedoms and trading posts there. The Turks entered Athens in 1455 and turned the Parthenon and Acropolis into a fortress, transforming Greece into a rundown province of the Ottoman Empire. Worse yet, the ravages of wind, rain, and earthquake, of villagers seeking building stone and mortar, buried and eroded the ancient Greek temples and sculptures. Only a handful of intrepid artists and antiquarians came from Europe to sketch and collect before 1800, for Greek art and architecture were still little known or admired in the West, overshadowed as they were by the fashion for things Roman that dominated eighteenth-century taste. A small group of English connoisseurs financed the artists James Stuart and Nicholas Revett on a mission to record Greek art and architecture in 1755, and the first book in their multivolume Antiquities of Athens appeared in 1762. This, and other works, stimulated antiquarian interest, but in spite of such publications, few travelers ventured far off the familiar Italian track. The Parthenon was, of course, well known, but places like the oracle at Delphi, the temple of Poseidon at Sounion—at the time a pirates’ nest— and Olympia were little visited. In 1766, however, Richard Chandler, an Oxford academic, did visit Olympia, under the sponsorship of the Society of Dilettanti. The journey took him through overgrown fields of cotton shrubs, thistles, and licorice. Chandler had high expectations, but found himself in an insect-infested field of ruins: Early in the morning we crossed a shallow brook, and commenced our survey of the spot before us with a degree of expectation from which our disappointment on finding it almost naked received a considerable addition. The ruin, which we had seen in evening, we found to be the walls of the cell of a very large temple, standing many feet high and well-built, its stones all injured . . .
Conference papers on the topic "Ethics, ancient – early works to 1800"
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Boroujerdi, Sarah. "Mapping Out Race: How Afro-Iranian Migrations Redefine the ‘Aryan Myth’." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.5-4.
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If maps refer to geographies, the transing of cultural histories, and an arrival of migrant bodies, what might it mean to map out race in Iran? This work examines the ethnocentric biases that stem from the ‘Aryan Myth’—a terminology influenced by The First Persian Empire (550-330 B.C.) and further associations with the ancient Indo-Europeans by 19th century Western scholars. The kindred ties between Iranian identity and homeland through the Aryan label formulated a romanticized narration of race in Iran. The bridge between linguistics, as emphasized by theocratic terminology and ancient language associations, and geography uniformly synthesized racial affiliations between Iranians and the Aryan racial categorization. Aryan ancestry and its association with land as homeland, while formulating a singular Iranian identity, subsequently separated Iranians from Afro-Iranian populations residing north of the Persian Gulf in the next few millennia to come. Limited scholarship has been shown of the Afro-Iranian community’s presence in southern Iran, particularly during and after the period of the slave trade from East Africa in the 1800s into southern Iran. However, archives on the aftermath of slavery from within Iran and England are critical to scholarship on Afro-Iranian migrations (Mirzai 2002, p. 231), where a reclaiming of multi-ethnic identity and a renovated epistemological lens comes centerfold. This work begins with an analysis of the Indo-European migrations of 4,000 and 3,500 B.C. by examining the Iranian family origins through Nichols (1997) "The epicenter of the Indo-European linguistic spread." This will be accompanied by the Ara’s (2005) Eschatology in the Indo-Iranian traditions: The genesis and transformation of a doctrine to define the history of the term “Aryan†and its rooted ties with Indo-European migrations and geography as homeland during Achaemenid rulership. The concluding section will review Mirzai’s (2002) “African presence in Iran: identity and its reconstruction,†with an analysis of the African diaspora during the mid eighteen and early nineteen hundreds, and subsequent growth of Afro-Iranian heritage within southern Iran. Through the establishment of Afro-Iranian societies within southern Iran during the 19th and 20th centuries, socioeconomics resulting from the slave trade, and race relations during the African population settlement of the eighteen hundreds, the blossoming of an Afro-Iranian ethnic heritage led to subsequent ostracism from the larger Iranian host society.