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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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Park, E. C. "Plato and Lucretius as philosophical literature : a comparative study." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:97c3ba13-d229-429d-83fc-138fcbaf58b1.
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This thesis compares the interaction of philosophy and literature in Plato and Lucretius. It argues that Plato influenced Lucretius directly, and that this connection increases the interest in comparing them. In the Introduction, I propose that a work of philosophical literature, such as the De Rerum Natura or a Platonic dialogue, cannot be fully understood or appreciated unless both the literary and the philosophical elements are taken into account. In Chapter 1, I examine the tradition of literature and philosophy in which Plato and Lucretius were writing. I argue that the historical evidence increases the likelihood that Lucretius read Plato. Through consideration of parallels between the DRN and the dialogues, I argue that Plato discernibly influenced the DRN. In Chapter 2, I extract a theory of philosophical literature from the Phaedrus, which prompts us to appreciate it as a work of literary art inspired by philosophical knowledge of the Forms. I then analyse Socrates’ ‘prelude’ at Republic IV.432 as an example of how the dialogue’s philosophical and literary teaching works in practice. In Chapters 3 and 4, I consider the treatment of natural philosophy in the Timaeus and DRN II. The ending of the Timaeus is arguably an Aristophanically inspired parody of the zoogonies of the early natural philosophers. This links it to other instances of parody in Plato’s dialogues. DRN II.333-380 involves an argument about atomic variety based on Epicurus, but also, through the image of the world ‘made by hand’, alludes polemically to the intelligently designed world of the Timaeus. Through an examination of Plato’s and Lucretius’ polemical adaptation of their predecessors, I argue that even the most seemingly technical passages of the DRN and the Timaeus still depend upon literary techniques for their full effect. The Conclusion reflects briefly on future paths of investigation.
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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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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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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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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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Hopkins, Philip Everette. "Thinking the Greeks more Greek-like : an hermeneutic analysis of understanding in early Greek thought /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
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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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Tor, Shaul. "Mortal and divine in early Greek epistemology." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609583.
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Roth, Adam David. "Reciprocal influences between rhetoric and medicine in ancient Greece." Diss., University of Iowa, 2008. http://ir.uiowa.edu/etd/3.
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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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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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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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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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Bowden, Chelsea Mina. "Isocrates' Mimetic Philosophy." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1331049173.
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Zadorojnyi, Alexei. "Plutarch's literary paideia." Thesis, University of Exeter, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288017.
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De, Sousa Rui. "Martin Heidegger's interpretation of ancient Greek aletheia and the philological response to it." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36760.
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This thesis tries to provide a critical review of Heidegger's interpretation of ancient Greek truth in the different stages of his career and it also examines the philological response that his work on this question elicited. The publication of Sein und Zeit made Heidegger's views on a ,l h&d12;q3ia available to a wide public and thereby launched a heated debate on the meaning of this word. The introduction tries to give an account of the general intellectual background to Heidegger's interpretation of ancient Greek truth. It also looks at the kind of interpretative approach favored by the philologists responding to Heidegger's views on a ,l h&d12;q3ia . The thesis first examines his arguments on ancient Greek truth and language in Sein und Zeit from the point of view of the larger philosophical project of Heidegger's seminal work. It then looks at some initial philological responses to Heidegger along with Heidegger's views on a ,l h&d12;q3ia in a few works following the publication of Sein und Zeit . As a next step, the bulk of the philological work responding to Heidegger is carefully examined with a special focus on the interpretative approaches of the various authors. Heidegger's attempt to respond to some of these philologists is also reviewed. Finally, Heidegger's retraction of his earlier views on a ,l h&d12;q3ia is examined in light of a growing critical consensus among philologists. The very latest philological responses to Heidegger are also considered. The conclusion looks at the contributions made by Heidegger and his philological respondents to our knowledge of ancient Greek truth. Some suggestions are also made for future research on this topic.
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Ramos, Santiago. ""What's Beautiful is Difficult": Beauty and Eros in Plato's Hippias Major." Thesis, Boston College, 2015. http://hdl.handle.net/2345/bc-ir:105052.
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Thesis advisor: Marina B. McCoyThis dissertation investigates the role that eros in general, and philosophical eros in particular, plays in the search for the eidos of the beautiful in Plato’s Hippias Major. It defends the claim that noesis of the eidos of the beautiful can only be accomplished within the life of philosophical eros, that is, within the life of eros which is directed toward the good. As such this dissertation aims both to provide an interpretive key to the Hippias Major, allowing us to read the dialogue in a rich and novel way, and also to make the claim that the Hippias Major presents us with a picture of the interrelation between eros, philosophy, and beauty, and about how these three elements manifest themselves in human life. As such, some continuities and parallels can be found between it and the other two dialogues which deal most explicitly with beauty and eros, the Phaedrus and Symposium. The first five chapters interpret a particular section of the Hippias Major according to role the eros plays within it, attempting to show that eros, both in general and in its unique manifestation as philosophical eros, is a crucial mediating term for any comprehensive understanding of any section of the dialogue, and therefore of the dialogue as a whole. In each of these five chapters, I will articulate the role that eros plays within the search for obtaining a noetic glance at the eidos of the beautiful. The first chapter demonstrates how Socrates’s philosophical eros gives birth to the question about the beautiful itself within the context of a discussion about sophistry and money. The second chapter shows how Socrates’s philosophical engagement with Hippias’s definitions of the eidos of the beautiful generates a dialectic of ascent, allowing Hippias to expand his understanding of what counts as beautiful in a trajectory that mirrors Diotima’s ascent in the Symposium. The third chapter articulates the erotic significance of Socrates’s claim that the eidos of the beautiful inheres in being and not appearances. The fourth chapter gauges the erotic significance of Socrates’s and Hippias’s claim that the beautiful is good, and the good beautiful. The fifth chapter interprets the comic and tragic aspects of the dialogue in terms of philosophical eros, its rejection and fulfillment. The sixth chapter will take stock of the overall interpretation of the Hippias Major developed in the first five chapters, and will present the overarching view about the relationship between the contemplation of beauty, on the one hand, and desire for possession of beauty and moral concern, on the other, which one can glean from the character and action of Socrates in Hippias Major. It will bring this view into a conversation with the notion of “liking devoid of interest” which is found in Kant’s Critique of Judgment. The conclusion of this dissertation will underscore the principle claim, that the philosophical search for the eidos of the beautiful can neither be separated from the eros which beauty inspires in a human being, nor can it be accomplished without one’s eros benig directed toward the good, and that this philosophical search is marked by suffering and possible tragedy
Thesis (PhD) — Boston College, 2015
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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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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Buchanan, Angela S. "The Sophists and The federalist : re-examining the classical roots of American political theory." Virtual Press, 1995. http://liblink.bsu.edu/uhtbin/catkey/941733.
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The field of rhetoric has recently begun to position the Sophists as an integral part of the history of the discipline. Sophistic influence has been acknowledged in other fields as well, particularly philosophy and literary theory; however, Sophistic influence on political theory has been virtually ignored. This thesis examines the epistemology of the Sophists within the context of the debates of ancient Greece, and illustrates the connections between Sophistic thought and the ideology behind the structuring of the American federal government. Specific connections are made between the epistemology of the Sophists and that expressed in The Federalist, as well as that of earlier political theorists Thomas Hobbes and John Locke.Department of English
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Barros, Francisco de Assis Nogueira. "Eutífron de Platão: estudo e tradução." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-12052014-102643/.
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Esta dissertação tem dois objetivos principais: (i) apresentar um estudo introdutório e (ii) uma tradução integral do Eutífron de Platão. O Eutífron é um diálogo de definição. Nesta obra, Sócrates quer saber o que é o piedoso. Enquanto pergunta, examina e refuta as respostas de seu interlocutor, o filósofo também fornece um conjunto de instruções sobre como entender e responder a sua pergunta. Essas instruções podem ser entendidas como exigências ou requerimentos socráticos. O nosso estudo tentará identificar, prioritariamente, (i) o conjunto de exigências que acompanham a pergunta o que é o piedoso? e (ii) algum procedimento socrático específico que visa definir o piedoso. Quanto à tradução, utilizaremos a edição recente de E. A. Duke, W. F. Hicken, W. S. M. Nicoll, D. B. Robinson e J. C. G. Strachan (Oxford Classical Texts, 1995), que substitui a edição canônica de John Burnet na mesma coleção (Oxford Classical Texts, 1903).This dissertation has two main objectives: (i) present an introductory study and (ii) an integral translation of Platos Eutífron. The Eutífron is a dialogue of definition. In this work, Socrates wants to know what the pious is. While asks, examines and refutes the answers of his interlocutor, the philosopher also provides a set of instructions about how to understand and to answer his question. These instructions may be understood as socratic exigencies or requirements. Our study aims to try to identify, prioritarily, (i) the set of exigencies that follows the question what is the pious? and (ii) any specific socratic procedure that intends to define the pious. Concerning the translation, we will use the recent edition of E. A. Duke, W. F. Hicken, W. S. M. Nicoll, D. B. Robinson e J. C. G. Strachan (Oxford Classical Texts, 1995), that replaces the canonic edition of John Burnet of the same collection (Oxford Classical Texts, 1903).
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Hugo, Wayne. "Journeys of the learning soul: Plato to Descartes." Thesis, Rhodes University, 2004. http://hdl.handle.net/10962/d1005917.
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This thesis aims to build up a picture of what it has meant for us within the western canon to educate a human being through the depths and heights of existence. It uses narrative accounts of educational journeys from ancient, medieval and early modern sources to develop an integral picture of the spectrum of education along with the techniques and fore-structures needed to guide a student through the various stages and encounters. Key metaphors, journeys and relationships - Diotirna's ladder of beauty, Plato's cave, Philo's Abraham and Sarah, Origen's bride and Bridegroom, Plotinus' journey of the alone to the Alone, Augustine's Confessions, the tragic love of Abelard and Heloise, Dante's encounters in the infernal, purgatorial and paradisical realms of human experience, Shakespeare's great playing within the same realm, and Descartes' doubting genius provide a rich ensemble, each resonating with the next, opening out intellectual, affective, volitional, and imaginative paths through the full terrain of human existence. This multidimensional approach points towards a flexible and insightful pedagogics that works with the enormous variety and capacity of human learning rather than heavy-handedly insisting on one path, or, even worse, not recognizing and dealing with specific areas of human living that occur in the upper and lower reaches of our educational endeavours. Phenomenological, Hermeneutic and Integral methods suggested by Heidegger and Wilber amongst others were used to inform the process of research. The results of this thesis are not contained in its reconunendations but in the effects of its reading. It is itself a tool that embodies and encourages the principles of an educational tradition that has existed within the history of western learning, not seeking a return to ancient or medieval ways but to provide a backlight that assists current initiatives working with the full range of human potential.
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Gray, Benjamin D. "Exile and the political cultures of the Greek polis, c. 404-146 BC." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:a6032897-65a4-4180-a17e-7372069e27c5.
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This thesis uses the evidence for a wide range of phenomena relating to the exile of citizens, by judicial decision or through stasis, to investigate the political cultures of Greek poleis in the period c. 404-146 BC: the fundamental ideas about citizenship which were in circulation in poleis in that period. Political communication in the context of exile phenomena forced citizens to make explicit their fundamental assumptions about the criteria for civic inclusion and exclusion and about the extent and basis of civic obligation. Analysis of surviving evidence for that communication thus offers unique insights into prominent Greek ideas about citizenship. This method is applied, in chapters 1 and 2, to laws and discussions relating to, first, lawful expulsion and exclusion and, second, civic reconciliation and the reintegration of exiles; and, in chapters 3 and 4, to the political rhetoric, organisation and ideas of participants in exclusionary stasis and of exiled citizens. Wherever possible, ancient Greek philosophers’ arguments, rhetoric and assumptions are compared with those of non-philosophers. Study of the four different bodies of evidence suggests that most poleis’ political cultures were distinguished by their extremes, paradoxes, indeterminacies and contradictions. In particular, many poleis’ political cultures included very significant, radical norms of civic voluntarism, encouraging citizens to exercise extensive voluntary initiative in political contexts. Moreover, most poleis political cultures were dominated by two coexisting, radically opposed basic paradigms of the good polis and of good citizenship: these are defined in the introduction and chapter 1 as a ‘unitarian teleological communitarian’ paradigm and a ‘libertarian contractarian’ paradigm. In addition to revealing fundamental ideas of citizenship, some of the exile evidence enables study of the effects of those ideas in practice in this period: citizens’ political choices, claims and behaviour in relevant periods of stress, such as a bout of exclusionary stasis or a spell of political agitation while in exile, represent a well-defined and revealing case-study of the multiple, competing effects of those ideas on political interaction. It is argued that the exile evidence suggests that the same fundamental ideas of citizenship were conducive both to civic stability and flourishing and to destructive civic unrest.
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Лебідь, Євген Олександрович, Евгений Александрович Лебедь, Yevhen Oleksandrovych Lebid, and И. Косенко. "Древнегреческие философы о душе." Thesis, Сумский государственный университет, 2016. http://essuir.sumdu.edu.ua/handle/123456789/47553.
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Filonenko, Kostyantyn. "The technical vocabulary of al-Kindi in the Letter on the first philosophy /." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33891.
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The present work deals with establishing of the exact meaning of the technical terms used by al-Kindi in the longest of his extant philosophical treatises, The Letter on the First Philosophy. On many occasions, however, when the meaning of a term appeared to be obscure in the Letter, the evidence of al-Kindī's usage of such a term has had to be brought forward from his other philosophical works in order to elucidate its meaning as accurately as possible.Much attention has been paid to the original significance of the terms that are al-Kindī's translation of Aristotle's philosophical vocabulary. In some instances, when the difference between the Aristotelian usage and that of al-Kindī appeared to be crucial (as for example, in case of the terms ή κοvιή άίσθησις (the common sense), and al-ḥiss al-kullī (the universal sense), both usages have been given in a detailed exposition.
Whenever helpful to clarify the meaning of the terms, the definitions of philosophical terms given by al-Tahānawī in the Ka shshaf, have been included with the definitions proper to al-Kindī.
Most of the philosophical terms have been analyzed in their proper philosophical contexts, which allows not only elucidating more distinctly their meanings but also delineating the main themes of al-Kindī's philosophy.
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Franzoni, Maria Giulia. "A philosophy as old as Homer : Giacomo Leopardi and Greek poetic pessimism." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11357.
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The aim of this thesis is twofold: it explores Giacomo Leopardi's (1798-1837) interpretation of, and engagement with, Greek pessimistic thought and, through him, it investigates the complex and elusive phenomenon of Greek pessimistic thought itself. This thesis contends that Greek pessimistic thought – epitomised by but not limited to the famous wisdom of Silenus, the µὴ φῦναι topos – is an important element of Greek thought, a fundamental part of some of Greece's greatest literary works, and a vital element in the understanding of Greek culture in general. Yet this aspect of ancient thought has not yet received the attention it deserves, and in the history of its interpretation it has often been forgotten, denied, or purposefully obliterated. Furthermore, the pessimistic side of Greek thought plays a crucial role in both the modern history of the interpretation of antiquity and the intellectual history of Europe; I argue that this history is fundamentally incomplete without the appreciation of Leopardi's role in it. By his study of and engagement with ancient sources Leopardi contributed to the 19th century rediscovery of Greek pessimistic wisdom, alongside, though chronologically before, the likes of Arthur Schopenhauer, Friedrich Nietzsche, and Jacob Burckhardt. Having outlined some fundamental steps in the history of the reception of Greek pessimism, this thesis examines the cardinal components of Leopardi's reception of it: his use of Greek conceptions of humanity to undermine modernity's anthropocentric fallacy, his reinterpretation of the Homeric simile of the leaves and its pessimistic undertones, and his views on the idea that it would be best for man not to be born.
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Algodoal, Guilherme Mello Barreto. "Sobre a Expressão." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-04032008-111900/.
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Este trabalho traduz e comenta o texto aristotélico Peri\\ (Ermenei/aj assim como, trata das relações desse texto com as obras Peri\\ Yuxh=j e Kategori/ai, também de Aristóteles. As unidades simples são investigadas por Aristóteles no livro do Organon, Kategori/ai, e as unidades declarativas no livro do Organon, Peri\\ (Ermenei/aj. A alma é investigada com mais detalhe no livro Peri\\ Yuxh=j. Buscar como se constituem as relações entre esses livros significa delimitar e especificar os campos de intersecção e de ordem. Este trabalho visa fundamentar a noção semântica, lógica, orgânica e funcional da língua a partir da apreciação do conceito de incerteza aristotélico e da noção de transposição da primeira essência para a segunda essência. A maneira escolhida envolveu de modo paralelo uma leitura linear dos textos gregos e ao mesmo tempo uma investigação da relação entre a alma e a unidade: voz, pensamento e coisa na sua forma simples e declarativa. Deixando o texto falar, - ao contrário da análise formal-, esse pensamento envolve uma visão ética e social que tem em primeiro plano a visão do bem comum e da preeminência do social em relação ao individual. A valorização da língua de forma integrada como voz, pensamento e coisa permite que a significação como parte preponderante seja constituída como formação humana e dessa maneira impede que a língua seja vista como um conjunto de regras que tem por fim alcançar fins utilitários e mercadológicos. A visão aristotélica da língua é estabelecida não por relações gramaticais, mas, por meio de uma visão que integra a alma ao pensamento, a voz e as coisas. A questão do conhecimento inesgotável dentro de um processo da língua que começa e termina estabelece como principal objetivo mostrar que o ser humano é dotado de apetite de saber e tem como finalidade a atualização de suas contradições que como uma teia se manifestam no local do humano: a totalidade da alma. Essa por sua vez é inexoravelmente ligada ao corpo, mas esse não está nem dentro nem fora dela, mas se traduz no espaço completo do deslocamento, da mudança qualitativa, do crescimento e do perecimento.The purpose of this thesis was to translate and to comment on the text from Aristotles Peri\\ (Ermenei/aj, and to demonstrate the relation of this text with the following Aristotle\'s books: Peri\\ Yuxh=j and Kategori/ai. The simple units are investigated in Aristotle\'s book of the Organon: Kategori/ai . The declarative units are investigated in Aristotle\'s book of the Organon:. Peri\\ (Ermenei/aj The soul is investigated in more detail in the book: Peri\\ Yuxh=j. Searches on how the relationship amongst these books are constituted show the delimitation and specification of its intersection and order fields. The Semantic, logic, organic and function of the language are the fundament in this work for the appreciation of the Aristotelical concept of uncertainty, and also from the notion of transposition from the first essence to the second essence. The proposed way involved the linear reading of Greek texts and the investigation of the relationship between the soul and the unity: voice, thought and the thing in their simple and declarative form. The text speaking for itself replaces the formal analysis - this thought involves an ethical and social vision that takes into account in the first place the idea of the wellness of the human being and the prominence of the social in relation to the individual. To value the language in an integrated way as voice, thought and thing allows the predominant meaning to be constituted of human formation, this way preventing the language to be seen as a series of rules whose unique purpose is to achieve utilitarian and mercadological ends. The Aristotelican vision of language to establish a vision that integrates the soul to the thought, to the voice and to the things. The question of the copious knowledge inside a process of language that begins and ends establishing as its finality the updating of its contradictions and that as a web manifests itself in the essence of the human : the soul\'s totality. That is inexorably linked to the body, but not inside or outside it, it exposes itself in the complete space of transposition, the qualitative change, growth and fading.
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Johnson, Diane Louise. "Claudius Aelianus' Varia historia and the tradition of the miscellany." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25073.pdf.
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Orton, Jane. "Mathematical reasoning in Plato's Epistemology." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9791.
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According to Plato, we live in a substitute world. The things we see around us are shadows of reality, imperfect imitations of perfect originals. Beyond the world of the senses, there is another, changeless world, more real and more beautiful than our own. But how can we get at this world, or attain knowledge of it, when our senses are unreliable and the perfect philosophical method remains out of reach? In the Divided Line passage of the Republic, Plato is clear that mathematics has a role to play, but the debate about the exact nature of that role remains unresolved. My reading of the Divided Line might provide the answer. I propose that the ‘mathematical’ passages of the Meno and Phaedo contain evidence that we can use to construct the method by which Plato means us to ascend to knowledge of the Forms. In this dissertation, I shall set out my reading of Plato’s Divided Line, and show how Plato’s use of mathematics in the Meno and Phaedo supports this view. The mathematical method, adapted to philosophy, is a central part of the Line’s ‘way up’ to the definitions of Forms that pure philosophy requires. I shall argue that this method is not, as some scholars think, the geometric method of analysis and synthesis, but apagōgē, or reduction. On this reading, mathematics is pivotal on our journey into the world of the Forms.
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Sorensen, Anders Dahl. "Craftsmanship, teleology, and politics in Plato's 'Statesman'." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:990cdb12-accb-47dd-9801-75181bacd935.
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In this thesis I attempt to bring out some interesting implications of Plato’s political thought as it is presented in the Politicus. In particular, I will show how this dialogue provides a new picture of the relation between ruler and ruled; a picture that stresses the importance and responsibility of every citizen, not just of the statesman himself. This is achieved by an analysis of the notion of political craftsmanship envisaged by the main speaker of the dialogue, the Eleatic Stranger. However, before I turn to consider the Politicus itself, I provide a brief presentation of another Platonic craftsman, the demiurge of the Timaeus. As will be clear, the teleological structure, and the accompanying terminology, of his craftsmanship will mirror that of the true statesman and thus help us understand the latter’s political rule. My choice to focus on this aspect of the Politicus is motivated by the text itself. For the question of the kind of craftsmanship involved in political rule is picturesquely, yet effectively, brought to the fore by the myth in the early parts of the dialogue, which distinguishes between two rival conceptions and associates the statesman with one of them. I conclude by reflecting on the significance of my findings for Plato’s political thought as a whole.
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Martinez, Josiane Teixeira. "A defesa de Palamedes e sua articulação com o Tratado sobre o não-ser, de Gorgias." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270752.
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Orientador: Flavio Ribeiro de OliveiraTese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: O presente trabalho pretende uma interpretação individualizada do pensamento de Górgias e isenta de uma visão estereotipada sobre os sofistas. Desse modo, a partir da tradução e análise dos discursos gorgianos conhecidos como Defesa de Palamedes e Tratado sobre o não-ser ou sobre a natureza, nos propomos a investigar como esses dois discursos se articulam no que diz respeito às idéias gorgianas sobre conhecimento, linguagem e discurso. Em nossa análise, partimos do pressuposto de que os discursos remanescentes de Górgias apresentam uma coerência não apenas formal, estilística, mas também conceitual, que proporcionam, senão uma teoria explícita e categórica sobre o conhecimento e a linguagem, proporcionam ao menos certos elementos que nos permitem inferir um novo modo de pensar e conceitualizar a linguagem e o discurso em sua relação com o conhecimento
Abstract: This work is an effort to make an individualized interpretation of Gorgias¿ thought, exempt of stereotypes about the sophists. Thus, we translate and analyze Gorgias¿ texts known as Palamedes and On not being or on nature, in order to examine how these two discourses are connected in regard to the Gorgias¿ ideas about knowledge, language and discourse. In our analysis, we presuppose that the remaining Gorgias¿ texts present not only a formal and stylistic coherence but also a conceptual one, which provide, if not an explicit and categorical theory on knowledge and language, at least certain elements that allow us to infer a new way of thinking and conceptualizing the language and the discourse in relation to knowledge
Doutorado
Linguistica
Doutor em Linguística
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Isik, Ozgur Emre. "Theory And Practice: Socio-political And Philosophical Dynamics In The Evolution Of The Grid-plan In Ancient Greek Cities." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/12609643/index.pdf.
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Social, political and philosophical dynamics which supposedly played an important role in the formation of the grid-plan in ancient Greek cities are explored in this thesis. In this respect, the thesis aims to expose the socio-political and philosophical matrix of Greek society in which the grid was implemented with an emphasis on the concepts of equality, rationality and geometric harmony. Having formulated a theoretical framework, it concentrates on several cases from different regions and contexts in the Mediterranean in order to confirm this framework. The thesis investigates the nature of the Greek grid-plan within three main partsfirst the grid-plans of non-Greek cultures with which ancient Greeks had close contacts
second the relationship between the grid-plan and political power in Greek poleis with special attention to the formation of &
#8216
egalitarian&
#8217
ideals in society
third the physical expressions of the philosophical concepts of perfection, mathematical regularity and geometrical equality in the cosmos on urban pattern.
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Martin, Maria A. "Underestimated Influences: North Africa in Classical Antiquity." University of Toledo / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1301936096.
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Wood, Matthew Stephen. "Aristotle and the Question of Metaphor." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32476.
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This doctoral dissertation aims to give a comprehensive and contextual account of Aristotle’s theory of metaphor. The dissertation is organized around the central claim that Aristotle’s definition of metaphor in Chapter 22 of the Poetics, as well as his discussion of it in Book III of the Rhetoric, commit him to what I call a vertical theory of metaphor, rather than to a horizontal one. Horizontal theories of metaphor assert that ‘metaphor’ is a word that has been transferred from a literal to a figurative sense; vertical theories of metaphor, on the other hand, assert that ‘metaphor’ is the transference of a word from one thing to another thing.
In addition to the introduction and conclusion, the dissertation itself has five chapters. The first chapter sketches out the historical context within which the vertical character of Aristotle’s theory of metaphor becomes meaningful, both by (a) giving a rough outline of Plato’s critical appraisal of rhetoric and poetry in the Gorgias, Phaedrus, Ion, and Republic, and then (b) showing how Aristotle’s own Rhetoric and Poetics should be read as a faithful attempt to reform both activities in accordance with the criteria laid down by Plato in these dialogues. The second and third chapters elaborate the main thesis and show how Aristotle’s texts support it, by painstakingly reconstructing the relevant passages of the Poetics, Rhetoric, On Interpretation, Categories and On Sophistical Refutations, and resolving a number of interpretive disputes that these passages raise in the secondary literature. Finally, the fourth and fifth chapters together pursue the philosophical implications of the thesis that I elaborate in the first three, and resolve some perceived contradictions between Aristotle’s theory of metaphor in the Poetics and Rhetoric, his prohibition against the use of metaphors in the Posterior Analytics, and his own use of similes and analogical comparisons in the dialectical discussions found in the former text, the De Anima and the later stages of his argument in the Metaphysics.
In many ways, the most philosophically noteworthy insight uncovered by my dissertation is the basic consideration that, for Aristotle, all metaphors involve a statement of similarity between two or more things – specifically, they involve a statement of what I call secondary resemblance, which inheres to different degrees of imperfection among things that are presumed to be substantially different, as opposed to the primary and perfect similarities that inhere among things of the same kind. The major, hitherto unnoticed consequence I draw from this insight is that it is ultimately the philosopher, as the one who best knows these secondary similarities, who is implicitly singled out in Aristotle’s treatises on rhetoric and poetry as being both the ideal poet and the ideal orator, at least to the extent that Aristotle holds the use of metaphor to be a necessary condition for the mastery of both pursuits. This further underscores what I argue in the first chapter is the inherently philosophical character of the Poetics and the Rhetoric, and shows the extent to which they demand to be read in connection with, rather than in isolation from, the more ‘central’ themes of Aristotle’s philosophical system.
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Leonetti, Flavio Luis Mestriner. "O princípio da integridade como o princípio de potência na figura de Sócrates, segundo a obra de Xenofonte." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-19122013-110148/.
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A partir do referencial paradigmático e exemplar da figura e disciplina (eu zen) de Sócrates na obra de Xenofonte, desenvolvem-se a análise, a reflexão sobre o princípio reintegrador perante a inexorabilidade, o desconhecimento e a incerteza do real, com vistas à reconciliação proporcional, ao desenvolvimento satisfatório da integridade razoável, para que o homem possa adquirir não somente a compreensão filosófica, mas também condições de resistência, de flexibilidade estratégica - enfim, a capacidade suficiente de transformação e relacionamento com os problemas fundamentais da existência.From the paradigmatic reference and example of socratic discipline (eu zen) in the Xenophons works, the reflections about the re-integrating principle facing the inexhaustible, uncertain and unknown reality can be developed, searching the proportional reconciliation, the satisfactory and reasonable integrity for the human being to acquire not only the philosophical understanding, but also the conditions of resistence, of strategic flexibility the sufficient capacity to deal with and transform the fundamental problems of existence.
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Borges, Guilherme Roman. "O direito constitutivo: um resgate greco-clássico do Nóminon Éthos como Eutaksía Nómini e Dikastikí Áskisis." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/2/2139/tde-02052012-152859/.
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A pesquisa pretendeu encontrar na experiência jurídica grega dos séc. VI a IV a.C. um novo modal normativo, para além dos clássicos permitido, proibido, facultado, cujo conteúdo se emoldurasse num caráter constitutivo. A partir dos estudos do direito grego desenvolvidos desde o final do séc. XIX, especialmente daqueles trabalhados pelos atuais scholars europeus e norte-americanos, buscou-se resgatar nesta experiência uma forna de pensar o conteúdo normativo de modo diverso do presente, tentando escavar na leitura da norma e no relacionamento dos homens com o fenômeno jurídico uma maneira de ver o direito enquanto direito constitutivo de virtudes e de subjetividades austeras. Para tanto, foram fundadas algumas premilinares essenciais, capazes de justificar o porquê dos estudos sobre o direito grego sobretudo no Brasil ; a necessidade de olhar a experiência clássica como algo radicalmente diverso e novo experiência exterior e não recobro histórico; bem como o método arqueogenealógico condutor da aproximação com os antigos. Em seguida, foram levantadas as principais contribuições da experiência jurídica grega, do seguinte modo: a análise da juridicidade (norma e jusracionalidade), da estrutura deste jurídico (instituições, materialidade e processualidade), e do modo de agir/ser normativo (educação jurídica, jurista e essência do direito). Ao final, aspirou-se definir os traços desta forma de ver a experiência jurídica grega enquanto direito constitutivo: uma maneira peculiar de ler a filosofia do direito enquanto saber constitutivo, os contornos deste direito bem como os seus vetores epistemológicos e seu fimThe research has intended to find in Greek juridical experience between the VI and IV centuries b.C a new normative modal as an exclusive moral issue normative modal beyond the classical allowed, forbiden and granted. Drawing heavily on the current North-American and European scholars and also since by those started at the bottom of XIX century, the research has tried to dig up in the norm and the relationship between citizents and that one, a particular manner of think law as constitutive law of virtues and austere subjectives. After has founded some essential questions: the reason of study greek law namely in Brazil and the construction of the thesis greek approach like the archeogenealogical method and the outside philosophical experience, the research has defined the substance of ancient greek law: starting from the singular structure of law and its applications, passing by the rationality, the basic material e procedure rules and arriving at normative way of acting and being. Finally, the research has attempted to define the features of this way of looking at ancient greek law experience as constitutive law, by analyzing a particular way of read philosophy of law as constitutive thinking, the outlinings of this law and the epistemological vector and its bounds as well.
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Felício, Thiago Harrison 1986. "A primazia da phrónesis sobre a philosophía em Epicuro." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279645.
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Orientador: João Carlos Kfouri Quartim de MoraesDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Investigamos o tema da primazia da phrónesis sobre a philosophía na Carta a Meneceu, em algumas Máximas e Sentenças de Epicuro e em alguns testemunhos tardios. No passo 132, de Carta a Meneceu, lemos que a phrónesis é mais preciosa do que a philosophía, sendo que a primeira é tida como uma sabedoria prática e contínua, indispensável à vida do sábio, e a segunda como um saber teórico e igualmente como um exercício, cujo principal objetivo é livrar o homem dos temores oriundos de vãs opiniões, atuando de maneira terapêutica, à semelhança de um remédio. Comparando as noções que a Carta nos revela com outras passagens que fazem referência a tais termos, podemos constatar que em nenhum momento Epicuro demonstra desprezo pela philosophía. Então, como podemos localizar e compreender os motivos que o levam a declarar a primazia de uma sabedoria sobre a outra? Para responder a essa pergunta, buscamos tanto os comentários de intérpretes já consagrados da tradição quanto os de intérpretes mais recentes. Além disso, traduzimos a Carta a Meneceu e algumas passagens do corpus epicurista
Abstract: We did an investigation of the theme of the primacy of the phrónesis over the philosophía in the Letter to Menoeceus, in some of the Maxims and Sentences of Epicurus and in some late testimonies. In the line 132 of the Letter to Menoeceus we read that the phrónesis is more precious than the philosophía. The phrónesis is taken as a practical and continuous wisdom, essential to the life of the sage, whereas the philosophía is taken as a theoretical wisdom and also as an "exercise", whose main goal is to free the man from the fears of vain opinions, acting in a therapeutic way, as a medicine. Comparing the notions which the Letter reveals with other passages that make reference to such terms, we note that Epicurus doesn't show contempt for the philosophía. So how can we locate and understand the reasons why the philosopher declares the primacy of the phrónesis over the philosophía? To answer this question we researched both comments of interpreters already enshrined in the tradition as the comments of the latest interpreters. In addition we translated the Letter to Menoeceus and some passages of the Epicurean corpus.
Mestrado
Filosofia
Mestre em Filosofia
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Berger-Di, Donato Andrea. "THE RE-BIRTH OF DANCE THROUGH THE SOUL OF TRAGEDY: ON NIETZSCHE'S BIRTH OF TRAGEDY BECOMING BODY IN THE TEXT AND DANCE OF ISADORA DUNCAN." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/48671.
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DancePh.D.
In her autobiography, Isadora Duncan recalled an assertion made by Karl Federn: "Only by Nietzsche, he said, will you come to the full revelation of dancing expression as you seek it" (Duncan 1995, 104). Duncan also told her students to read Nietzsche's The Birth of Tragedy, as if it was their "Bible" (Duncan 1928, 108). These statements justify an examination of Nietzsche's The Birth of Tragedy as an imperative source for understanding the depth of her dance philosophy. This dissertation asks what it means to see Duncan's philosophy of dance and its practice in the context of this nineteenth-century German philosopher. It examines Nietzsche's words and ideas about the birth of tragedy and how they become body in the writings and dance of Isadora Duncan. This dissertation focuses on the philosophical idea of the "tragic idea" according to Nietzsche's and Duncan's interpretations and applications of philosophy bodied forth in dance. This tragic idea comes from an emerging idea in intellectual history initiated by followers of Kant. The idea of drawing from Greek tragedy a philosophy that could be used in philosophical thought to debate the meaning and function of art and even life was particular to German thinkers, philosophers and literati. While it drew from Greek tragic plays a philosophy, German thought on tragedy differed from the ancients in that it was applied as a philosophy for life. The ideas on Greek tragedy that Nietzsche situates his own within were developed within and against the Romantic aesthetic. The characteristics of Romantics provide context for understanding the use of tragedy as a source for thought and art. Although Nietzsche came to oppose aspects of Romanticism, his first book was in part a dialogue with German Romantic thought and aesthetics. Nietzsche's idea of tragic philosophy in his The Birth of Tragedy is examined in precedence to Duncan's use of his book. This dissertation provides an historical contextualization of the idea of a tragic philosophy to show that Duncan's choice to base her dance philosophy on Nietzsche's tragic philosophy follows this historical philosophical thread. As Nietzsche both dedicated The Birth of Tragedy to Wagner and based the book on Wagner's interpretation of Greek tragedy (Williamson 2004, 238), and Duncan wrote on and danced to Wagner, Wagner is relevant within the specific context of understanding Duncan's dance as a philosophical practice of The Birth of Tragedy. This dissertation, then, looks into Duncan's writings as a way to read Nietzsche's The Birth of Tragedy, and through these texts to interpret some aspects alive within the Romantic mood. In addition, this dissertation incorporates as part of both the literature and the analysis of Duncan's moving image, an embodied voice of personal experience from its writer, who has practiced this dance intimately. I weave my personal experience into the dissertation, using my experience in dancing within this dance form to reflect on the ideas presented here. The tragic idea as I see it within this movement drives the dancer's ideas about dance as an expressive art form. A tragic philosophy/wisdom motivates the imagination, the range of emotional expression and the physical body as it shapes and moves itself in, through and around space. A tragic sensibility represents a quality of investigation about the range of human experience that happens in and from out of the body. It comes from deep within the body's inner space and emotional and physical aliveness. It is an idea that the dancer is conscious of and actively engaged in as a process of dancing (for oneself) and making dance (as performative).
Temple University--Theses
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Hogan, Conor. "A Merely Comic Conclusion: A Comparative Analysis of Xenophon’s Spartan Constitution." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2162.
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In this paper, I hope to do a small part to bridge the gap that has emerged in this scholarly debate between the historicist and Straussian views of Spartan society. To that end, this paper will analyze the Spartan Constitution according to the Straussian method. That is, I will engage in a close reading of the text, only referencing outside, secondary sources directly when necessary and appropriate. In other cases, their views will simply color this analysis and be referenced as supporting evidence in footnotes. Strauss chose to have only a superficial interaction with the existing scholarship at the time of publishing his essay, and I therefore believe it will be more beneficial to see what this approach would look like from the historicist perspective. When the same approach is taken, the heart of both camps’ arguments will be exposed, allowing them to be more easily compared.
The paper will begin with a reading exploring the themes of Xenophon’s work according to a historicist perspective. After a brief aside explaining and motivating the Straussian esoteric argument to a greater extent, the paper will move on to a similar close-reading of the Spartan Constitution, following Strauss’ essay where appropriate and extending his arguments where necessary. Through this process, the paper aims to show that the perceived separation between the historicist and Straussian interpretations appears to be much greater than it, in reality, is.
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Galgano, Nicola Stefano. "A transgressão de Melisso: o tema do não-ser no eleatismo." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-08032010-123212/.
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Os historiadores da filosofia parecem quase todos de acordo ao atribuir a Parmênides o início da reflexão a respeito do ser. Mas no Poema encontramos também um discurso a respeito do não-ser. A deusa, a voz de Parmênides, diz que o caminho do não-ser é caminho impercorrível e que ademais, o não-ser não pode nem ser dito e nem ser pensado como origem da geração e da corrupção das coisas. Melisso aparentemente leva esse preceito à últimas conseqüências, pois se não há geração e corrupção, para ele o mundo é infinito, eterno, uno e imutável. Além disso, Melisso nega totalmente os fenômenos, julgando-os um engano dos sentidos. Surge a pergunta: eles estarão falando do mesmo não-ser? Este trabalho tem por objetivo estabelecer as noções respectivas de não-ser em Parmênides e em Melisso. Verificadas as noções de não-ser, elas são comparadas de forma a evidenciar as diferenças: a noção de não-ser de Parmênides aponta para a contradição (noção ontológica); a noção de não-ser de Melisso aponta para o nulo (noção lógica). O trabalho conclui que Melisso transgride o preceito da deusa parmenidiana, usando o não-ser no discurso e no pensamento, pois para ele já não era um conceito contraditório, mas um conceito de ausência, próximo ao nosso conceito de zero. Como complemento, a pesquisa aponta que na seqüência histórica, o conceito de não-ser criticado pelos filósofos posteriores é mais o conceito de Melisso do que aquele de Parmênides. Esse apontar complementar é obtido com um rápido sobrevôo nas filosofias de Górgias e de Platão, com o intuito de abrir a problemática dos próximos passos da pesquisa. Nosso trabalho confirma também o isolamento histórico de Parmênides, tendo sido um inovador sem seguidores.Almost all the philosophy historians seem to agree attributing to Parmenides the beginning of the reflection about being. In the Poem, however, we also find a speech about not being. The goddess, voice of Parmenides, says that the way of not being is a non accessible way and furthermore not being cannot be said nor thought as the origin of coming-to-be and passingaway of all things. Melissus seems to convey that precept to its boundaries, for if there is no coming-to-be and no passing-away, the world is infinite, eternal, one and immutable. Furthermore, Melissus denies the entire world of experiences, considering it a mistake of senses. There arises a question: are they speaking about the same? This work aims to set up the notions of not being in Parmenides and Melissus. Once examined that notions, they are confronted to make evident he difference: the notion of not being in Parmenides points towards a contradiction (ontologic notion); the notion of not being in Melissus points towards the null (logic notion). The work reaches the conclusion that Melissus transgresses the precept of the parmenidian goddess, using not being in saying and thinking, for it wasnt, in his vision, a contradictory concept, but a concept of absence, close to our concept of zero. In order to complement, our inquiry indicates that, in the historical sequence, the concept of not being rejected by subsequent philosophers is more the Melissus concept than Parmenides one. The direction given is obtained in a quickly overflying in Gorgias and Platos philosophies, with the aim of opening the problematic to next steps of inquiry. Our work confirms also the loneliness of Parmenides, for he was a renovator without followers.
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Rees, William J. "Cassius Dio, human nature and the late Roman Republic." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:75230c97-3ac1-460d-861b-5cb3270e481e.
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This thesis builds on recent scholarship on Dio’s φύσις model to argue that Dio’s view of the fall of the Republic can be explained in terms of his interest in the relationship between human nature and political constitution. Chapter One examines Dio’s thinking on Classical debates surrounding the issue of φύσις and is dedicated to a detailed discussion of the terms that are important to Dio’s understanding of Republican political life. The second chapter examines the relationship between φύσις and Roman theories of moral decline in the late Republic. Chapter Three examines the influence of Thucydides on Dio. Chapter Four examines Dio’s reliance on Classical theories of democracy and monarchy. These four chapters, grouped into two sections, show how he explains the downfall of the Republic in the face of human ambition. Section Three will be the first of two case studies, exploring the life of Cicero, one of the main protagonists in Dio’s history of the late Republic. In Chapter Five, I examine Dio’s account of Cicero’s career up to the civil war between Pompey and Caesar. Chapter Six explores Cicero’s role in politics in the immediate aftermath of Caesar’s death, first examining the amnesty speech and then the debate between Cicero and Calenus. Chapter Seven examines the dialogue between Cicero and Philiscus, found in Book 38. In Section Four is my other case study, Caesar. Chapter Eight discusses Caesar as a Republican politician. In Chapter Nine, I examine Dio’s version of the mutiny at Vesontio and Caesar’s speech. Chapter Ten examines Dio’s portrayal of Caesar after he becomes dictator and the speech he delivers to the senate. The Epilogue ties together the main conclusions of the thesis and examines how the ideas explored by Dio in his explanation of the fall of the Republic are resolved in his portrait of the reign of Augustus.
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McDonald, Matthew William McDonald. "The Good, the Bad, and the Grouch: A Comparison of Characterization in Menander and the Ancient Philosophers." Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461335881.
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Lynch, Tosca. "'Training the soul in excellence' : musical theory and practice in Plato's dialogues, between ethics and aesthetics." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4290.
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This thesis offers a technically informed examination of Plato's pervasive, though not innocent, use of musical theory, practice and musical concepts more generally within the ambitious ethical project outlined in many of his dialogues: fostering the ‘excellence' of the soul. Starting from Republic 3, Chapter 1 will focus specifically on music stricto sensu in order to assess Plato's interpretation of the basic ‘building blocks' of musical performances, creating a core repertoire of musical concepts that will prepare the way to analyse Plato's use of musical terms or categories in areas that, at first sight, do not appear to be immediately connected to this art, such as politics, ethics and psychology. Chapter 2 examines a selection of passages from Laws 2 concerning the concept of musical beauty and its role in ethical education, demonstrating how Plato's definition is far from being moralistic and, instead, pays close attention to the technical performative aspects of dramatic musical representations. Chapter 3 looks first at the harmonic characterisation of the two central virtues of the ideal city, sophrosyne and dikaiosyne, showing how their musical depictions are not purely metaphoric: on the contrary, Plato exploited their cultural implications to emphasise the characteristics and the functions of these virtues in the ideal constitution. The second half of Chapter 3 analyses the Platonic portrayal of musical παρανομία, studying both its educational and psychological repercussions in the dialogue and in relations to contemporary Athenian musical practices. Chapter 4 looks at how different types of music may be used to create an inner harmonic order of passions in the soul in different contexts: the musical-mimetic education outlined in the Republic, the musical enhancement of the psychological energies in the members of the Chorus of Dionysus in the Laws, and finally the role of the aulos in the Symposium.
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Müller, Enrico. "Die Griechen im Denken Nietzsches." Berlin : De Gruyter, 2005. http://catalog.hathitrust.org/api/volumes/oclc/62900863.html.
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Clark, Seth A. "Know Yourself and You Will Be Known: The Gospel of Thomas and Middle Platonism." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cgu_etd/92.
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The Gospel of Thomas is a collection of 114 sayings attributed to Jesus and is primarily composed of rhetorical statements that were used to preserve the teachings of itinerant Greek philosophers. These collections were used to persuade individuals to join the philosophical schools represented, much like the early followers of the Jesus movement would use his teachings to convince others to join them as well. However, the theological background for the text is still debated because it contains esoteric and enigmatic references not fully understood by most scholars. This work argues that the theological and philosophical background for the Gospel of Thomas is the Alexandrian School of Middle Platonism. This background contains an understanding of the divine, the secret nature of the teachings in the text, and the presence of daemons in the cosmos. In short, this is my attempt at supplying the hermeneutical key to the text or at least supplying a valid ideological background on which the Jesus tradition is cast in the Gospel of Thomas.
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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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Taylor, Barnaby. "Word and object in Lucretius : Epicurean linguistics in theory and practice." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:c0ed507b-6436-4c84-8457-34fa707af79a.
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This thesis combines a philosophical interpretation of Epicurean attitudes to language with literary analysis of the language of DRN. Chapters 1-2 describe Epicurean attitudes to diachronic and synchronic linguistic phenomena. In the first chapter I claim that the Epicurean account of the first stage of the development of language involves pre-rational humans acting under a ‘strong’ form of compulsion. The analogies with which Lucretius describes this process were motivated by a structural similarity between the Epicurean accounts of phylogenetic and ontogenetic psychology. Chapter 2 explores the Epicurean account of word use and recognition, central to which are ‘conceptions’. These are attitudes which express propositions; they are not mental images. Προλήψεις, a special class of conception, are self-evidently true basic beliefs about how objects in the world are categorized which, alongside the non-doxastic criteria of perceptions and feelings, play a foundational role in enquiry. Chapter 3 offers a reconstruction of an Epicurean theory of metaphor. Metaphor, for Epicureans, involves the subordination of additional conceptions to words to create secondary meanings. Secondary meanings are to be understood by referring back to primary meanings. Accordingly, Lucretius’ use of metaphor regularly involves the juxtaposition in the text of primary and secondary uses of terms. An account of conceptual metaphor in DRN is given in which the various conceptual domains from which Lucretius draws his metaphorical language are mapped and explored. Chapter 4 presents a new argument against ‘atomological’ readings of Lucretius’ atoms/letters analogies. Lucretian implicit etymologies involve the illustration, via juxtaposition, of language change across time. This is fully in keeping with the Epicurean account of language development. Chapter 5 describes Lucretius’ reflections on and interactions with the Greek language. I suggest that the study of lexical Hellenisms in DRN must be sensitive to the distinction between lexical borrowing and linguistic code-switching. I then give an account of morphological calquing in the poem, presenting it as a significant but overlooked strategy for Lucretian vocabulary-formation.
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Piloidis, Loukas. "Ethics in Artificial Intelligence : How Relativism is Still Relevant." Thesis, Södertörns högskola, Medie- och kommunikationsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-41760.
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This essay tries to demarcate and analyse Artificial Intelligence ethics. Going away from the traditional distinction in normative, meta, and applied ethics, a different split is executed, inspired by the three most prominent schools of thought: deontology, consequentialism, and Aristotelian virtue ethics. The reason behind this alternative approach is to connect all three schools back to ancient Greek philosophy. Having proven that the majority of arguments derive from some ancient Greek scholars (Socrates, Plato, Aristotle), a new voice is initiated into the discussion, Protagoras the Sophist. A big advocate of -the later conceived- humanism and relativism, Protagoras is used as a prism to examine a new ethical model that is based on the personalization of agents. In other words, even though theories of objectivity have overflown contemporary discussions of finding a robust ethical model for Artificial Intelligence agents, there is potential in a subjective model, personalised after each and every user.
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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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Griffin, Michael J. "The reception of the Categories of Aristotle, c. 80 BC to AD 220." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:f4149a7e-2ad0-4d7b-b428-2ba55acf22d3.
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This thesis focuses on the ancient reception of the Categories of Aristotle, a work which served continuously, from late antiquity into the early modern period (Frede 1987), as the student’s introduction to philosophy. There had previously been no comprehensive study of the reception of the Categories during the age of the first philosophical commentaries (c. 80 BC to AD 220). In this study, I have collected, assigned, and analyzed the relevant fragments of commentary belonging to this period, including some that were previously undocumented or inexplicit in the source texts, and sought to establish and characterize the influence of the early commentators’ activity on the subsequent Peripatetic tradition. In particular, I trace the early evolution of criticism and defense of the text through competing accounts of its aim (skopos), which would ultimately lead Stoic and Platonic philosophers to a partial acceptance of the Categories and frame its role in the later Neo-Platonic curriculum.