Journal articles on the topic 'Philosophy, Ancient – Greek influences'
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1
Anakwue, Nicholas Chukwudike. "The African Origins of Greek Philosophy: Ancient Egypt in Retrospect." Phronimon 18 (February 22, 2018): 167–80. http://dx.doi.org/10.25159/2413-3086/2361.
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The demand of philosophising in Africa has faced a history of criticism that has been particularly Eurocentric and strongly biased. However, that trend is changing with the emergence of core philosophical thinking in Africa. This paper is an attempt to articulate a singular issue in this evolution—the originality of African philosophy, through Ancient Egypt and its influence on Greek philosophy. The paper sets about this task by first exposing the historical debate on the early beginnings of the philosophical enterprise, with a view to establishing the possibility of philosophical influences in Africa. It then goes ahead to posit the three hypotheses that link Greek philosophy to have developed from the cultural materiality of Ancient Egypt, and the Eurocentric travesty of history in recognising influences of philosophy as from Europe alone, apart from Egypt.
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Świercz, Piotr. "Veritative ontology: reinterpreting Ancient Greek philosophy." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 1 (2021): 7–33. http://dx.doi.org/10.25205/1995-4328-2022-16-1-7-33.
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This article proposes a revision of the traditional interpretation of ancient Greek ontology and indicates what consequences this revision may have for political reflection. The basis for the interpretation laid out here lies in classicist Charles H. Kahn’s work on the meaning and function of the verb “to be” (einai) in ancient Greek. Kahn asserts that the original and fundamental meaning of einai was veritative (veridical) rather than existential – it was used to signify truth, not existence. Though the significance of Kahn’s research has been widely acknowledged, the influence of his analyses on interpretations of Greek ontology seems disproportionately small in comparison. The veritative interpretation remains on the margin of studies dominated by the existential interpretation. My article is meant as a contribution to the project of building a veritative interpretation of Greek ontology. I intend to show, using certain examples, the forms of this interpretation and possibilities it presents. For scholars of ancient Greek philosophy, it is often difficult to distinguish between its ontological and epistemological aspects. As I will try to show, this state of affairs results from a post factum imposition of the existential interpretation on Greek thought. The problem is greatly reduced when we use the veritative paradigm in place of the existential paradigm. It also becomes easier to grasp the unity of Greek philosophy, especially the unity of ontology and epistemology. A veritative interpretation of Greek ontology carries with it important consequences for our understanding of Greek political philosophy as well. One of the key consequences is a “formal” (as opposed to “material”) understanding of concepts fundamental to Greek political reflection, such as the “good” and “justice.” As a result, discussion on ancient Greek political and legal reflection can be conducted from a fruitful new perspective.
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Alieva, Olga V. "Testing Burrows' Delta on Ancient Greek Authors." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 693–705. http://dx.doi.org/10.25205/1995-4328-2022-16-2-693-705.
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This paper tests the effectiveness of Burrow’s Delta Method on a corpus of selected prose writings in ancient Greek. When tested on a corpus of fourteen and eight authors, the method yields good results with relatively small samples (1000, 3000, and 5000 words) and different word frequency vectors (100, 200, 500 words), but its performance is worse with texts of similar genres (oratory, historical or medical writings). We conclude that it is the generic proximity that influences the results of classification most. However, in cases where confusion is more likely, such as the writings of Demosthenes and Aeschines, the method proves effective for shortlisting potential authors. Shortlists can give an adequate idea of a sample’s nearest neighbors while leaving some freedom for the researcher in interpreting the results.
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Spalva, Rita. "Dance in Ancient Greek Culture." SOCIETY, INTEGRATION, EDUCATION. Proceedings of the International Scientific Conference 2 (May 9, 2015): 451. http://dx.doi.org/10.17770/sie2012vol2.523.
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The greatness and harmony of ancient Greece has had an impact upon the development of the Western European culture to this day. The ancient Greek culture has influenced contemporary literature genres and systems of philosophy, principles of architecture, sculpture and drama and has formed basis for such sciences as astronomy and mathematics. The art of ancient Greece with its penchant for beauty and clarity has been the example of the humanity’s search for an aesthetic ideal. Despite only being preserved in its fragments, the dance of ancient Greece has become an example worthy of imitation in the development of classical dance as well as the 20th century modern dance, inspired by the notions of antique dance by Isadora Duncan. Research in antique dance helps sunderstand the historical relationships in dance ontology, axiology and anthropology.
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Radu, Mirela. "Medicine versus philosophy." Romanian Journal of Military Medicine 120, no. 2 (August 2, 2017): 32–36. http://dx.doi.org/10.55453/rjmm.2017.120.2.5.
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The ancient Greek medicine was based on the principle that philosophy influences all natural sciences as a whole. The doctor had, first of all, a humanistic formation followed by study of applied sciences specific to medicine. If humanism is purely theoretical, medicine is an applied science and the two-philosophy and medical knowledge, despite the apparent antinomy are able to create a union to the benefit of humanity. Medicine is the art of treating patients, identifying diseases and malady prevention. In its endeavor, medicine is based on the findings of numerous other fields such as physics, chemistry, anatomy, physiology, etc. Philosophy, on the other hand, can be defined as an attempt to understand human life as a whole. It is inevitable that the two ways of dealing with human beings to have influenced each other and the history of mankind. Both forms of knowledge have a major impact and influence on the world. Philosophy, understood in its older meaning, urged towards the prophylaxis and treatment of diseases of the soul whereas medicine, relying on philosophical teachings is aimed at healing the body and study its psychosomatic features.
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Kujawa, Anna. "Plethon wobec tradycji teologicznej Greków." Symbolae Philologorum Posnaniensium Graecae et Latinae 31, no. 1 (October 12, 2021): 107–27. http://dx.doi.org/10.14746/sppgl.2021.xxxi.1.9.
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Byzantine philosopher Georgios Gemistos Pletho (1355–1452) is regarded as the first Philhellene who rejected Christianity and attempted to restore the pogan religion of Hellenic gods. In his last work Books of Laws (Νόμων συγγραφή) he presents his own system of theology based on ancient philosophy and Greek mythology. The aim of the paper is to outline some main features of Plethon’s theology and to show the influence of Greek tradition on it.
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Costa Carvalho, Magda. "Apresença de Plotino no pensamento de Henri Bergson: arqueologia de uma relação." Philosophica: International Journal for the History of Philosophy 29, no. 58 (2021): 107–28. http://dx.doi.org/10.5840/philosophica2021295818.
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Henri Bergson’s statements on Plotinus are an interesting case-study for his readers, contrasting between an avowed sympathy (in the Courses at the Collège de France) and an almost absence of references (in his writings). While Bergson-the-professor is interested in the study of Plotinus’ work for its own sake, Bergson-the-philosopher identifies the Neoplatonist with the matrix of an entire metaphysical body of knowledge: the Ancient Greek philosophy. The article seeks to highlight the articulation between the professor and the philosopher, exploring the scope of Plotinian influences in the construction and consolidation (albeit implicit) of Bergson’s thought - whether by adherence or demarcation -, focusing on three essential concepts: soul, sympathy, and causality.
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Baron, Arkadiusz. "Greek Models of Life up to Plato’s Philosophy and its Influence on the Christian Life in the Early Church." Theological Research. The Journal of Systematic Theology 3, no. 1 (July 31, 2016): 5–24. http://dx.doi.org/10.15633/thr.1679.
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This article deals with the issue of ancient Greek models of life up to the time of Plato’s philosophy. The author presents in a brief way the ideals in the writing of Homer’s and Hesiod’s, in the Pericleus’ speech from the Peloponnesian war, the Spartans, Pythagoreans and Plato’s model of life and education. Next he tries to describe how and which of these models were assimilated by Christians in the first centuries and which were rejected. The purpose of this article is to show how important ancient Greek culture and philosophy was for Christians not to mention the Greek language in which the New Testament was written. Understanding the development of theology in the early Greek Church requires knowledge of ideals and values which were important for people before accepting the Jesus Gospel.
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Сергей Михайлович, Пинаев,. "FIRE IN THE LIFE CREATION OF MAXIMILIAN VOLOSHIN." Вестник Тверского государственного университета. Серия: Филология, no. 4(75) (December 8, 2022): 155–62. http://dx.doi.org/10.26456/vtfilol/2022.4.155.
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М.А. Волошину, поэту и философу, было свойственно обострённое восприятие основных стихий, составляющих мироздание. В этой связи неоднократно говорилось о влиянии на Волошина древнегреческой философии. M.A. Voloshin, a poet and philosopher, was characterized by an acute perception of the basic elements that make up the universe. In this regard, the influence of ancient Greek philosophy on Voloshin has been repeatedly mentioned.
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Makhortova, Varvara. "Classical Antiquity in the Poetry of Sophia de Mello Breiner Andresen." Stephanos Peer reviewed multilanguage scientific journal 44, no. 6 (December 30, 2020): 96–102. http://dx.doi.org/10.24249/2309-9917-2020-44-6-96-102.
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The article analyses the influence of Ancient Greek philosophy and mythology, noticeable in the poetry of Sophia de Mello Breyner Andresen. The results of the analysis show that Sophia de Mello’s poetry, seemingly non-philosophic, is based on the ideas close to the theories proposed by ancient philosophers from Pre-Socratics philosophers to Socrates, Plato and Aristotle. The ideas of the unity between the human being and the Universe, as well as Plato’s theory of the Truth, the Good and the Beauty gain the special importance for the Portuguese writer. The ancient myths are reinterpreted by Sophia de Mello. The Ancient Greece is represented as the symbol of harmony between the human being and the Nature.
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Prokopakis, E. P., P. W. Hellings, G. A. Velegrakis, and H. Kawauchi. "From ancient Greek medicine to EP³OS." Rhinology journal 48, no. 3 (September 1, 2010): 265–72. http://dx.doi.org/10.4193/rhino09.211.
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The manuscripts of eminent Byzantine physicians from the 4th to the 14th century contain extensive information on various otorhinolaryngological issues. In their work, the early knowledge of rhinological disease from definition and symptoms to conservative treatment and surgical intervention is intriguing. Most of this meticulous knowledge was developed through time, beginning mainly from Hippocrates and the Hellenistic period. Thereafter, medicine developed through Roman and Byzantium times to finally influence European medicine and later the rest of the Western world. History of medicine reflects the history of mankind itself, and otorhinolaryngology follows closely this path. Our goal is to slim down and illuminate the most challenging of the vast amount of information on rhinological issues contained in the original Greek text of Hippocrates, and mainly in the hagiographical texts of Byzantine medical writers. In particular, we focus on rhinological diseases from antiquity till the time being, following the journey of evolution of topical and nebulizer therapy for sinonasal inflammatory diseases in Greece, from "milothris" to modern nasal sprays, leading to an understanding of the philosophy of our predecessors and the roots of modern rhinology.
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Lanza, Craig. "Nietzsche and Ancient Greek, Oral Culture: A glimpse of his philosophy through the anachronistic lens of some 20th century classicists." Agonist 16, no. 1 (July 30, 2022): 33–46. http://dx.doi.org/10.33182/agon.v16i1.2181.
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In the 1920s, a brilliant scholar and classist named Milliam Parry made a unique discovery. In studying oral, epic poets in the Balkans, Parry discovered that Homer’s classic texts were obviously orally composed and bear all of the hallmarks of such compositions. Parry, who passed away tragically at a young age, was followed by a host of scholars who argued that much of ancient Greek culture was oral and poetic in nature and that the shift towards a written culture brought with it fundamental changes in worldview. Oral culture involved a circular notion of temporality focused less on permanence, and was essentially a culture of becoming. Many of these classicists have argued that the early Greek writings essentially “recorded” oral, performative works and therefore, the likes of Homer, Hesiod, and Heraclitus were essentially products of an oral and poetic tradition. By contrast, written culture brought with it an appreciation of exactitude, valued permanence and paved the way for “Classical Metaphysics.” Friedrich Nietzsche, before he became a philosopher, was an accomplished, young philologist. Although Nietzsche wrote years before Parry, Nietzsche’s interest in the early ancients such as Heraclitus and attic tragedy reflects an appreciation of oral culture. Nietzsche writing after the post-Darwinian, reorganization of human knowledge did not just reject “Classical Metaphysics' ' and Christanity. Nietzsche was also a philologist who truly understood ancient cultures and his project was greatly influenced by this ancient, oral Greek culture, even if he did not describe it in that fashion.
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Markotic, Lorraine. "Paternity, Enframing, and a New Revealing: O'Brien's Philosophy of Reproduction and Heidegger's Critique of Technology." Hypatia 31, no. 1 (2016): 123–39. http://dx.doi.org/10.1111/hypa.12216.
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This article seeks to demonstrate the importance of the philosophical work of Mary O'Brien. It does so by showing how O'Brien's work counters Heidegger's strict differentiation between the ancient Greek metaphysics of presence and modern technological thinking. O'Brien's ideas indicate two critical lacunae in Heidegger's interpretation of the ancient Greeks: the latter's attempt to secure paternity and their overlooking of birth as a form of unconcealment. According to O'Brien, the way in which we understand and experience human reproduction influences both our sense of self and our sense of continuity. According to Heidegger, the way in which things are brought forth or unconcealed is fundamental to our being‐in‐the‐world. Neither O'Brien nor Heidegger lived to see the current advancements in reproductive technology, but both would consider them significant and meaningful beyond their social, political, and even ethical implications. Furthermore, recent reproductive technology draws attention to birth as revealing—although as increasingly Enframed. Rapid changes in reproduction may reveal Enframing as Enframing, and also show that technology is not something that we can simply master. But for this to occur, we must take into account the radical critique and rethinking of Heidegger's philosophy implied by O'Brien's thought.
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Lloyd, Geoffrey. "Adversaries and authorities." Proceedings of the Cambridge Philological Society 40 (1994): 27–48. http://dx.doi.org/10.1017/s0068673500001814.
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The strategic aim of the set of studies I have embarked on in collaboration with the sinologist Nathan Sivin is to examine Greek and Chinese philosophy and science afresh. Limiting our main inquiries to the period down to about A.D. 300, when Christianity came to be a major factor in the Graeco-Roman world and Buddhism began to be an important influence in China, we aim to ask questions concerning the differences in the ways in which philosophy and science were done in ancient Greece and China, why there should have been such differences, and what the philosophy and science done owed to the social, political and institutional background of the circumstances in which they were produced. It is high time that historians of Greek and Chinese science stopped treating their subjects principally as happy hunting grounds for point-scoring, chalking up anticipations of modern science, and especially priority claims as to who did what first. For they could clearly not have been a preoccupation of the ancients themselves.
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Bottalico, Lucrezia, Ioannis Alexandros Charitos, Nikolaos Kolveris, Donato D'Agostino, Skender Topi, Andrea Ballini, and Luigi Santacroce. "Philosophy and Hippocratic Ethic in Ancient Greek Society: Evolution of Hospital - Sanctuaries." Open Access Macedonian Journal of Medical Sciences 7, no. 19 (October 13, 2019): 3353–57. http://dx.doi.org/10.3889/oamjms.2019.474.
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The aim of this paper is to offer a new perspective of the Hippocratic thought and how it influenced the evolution of the medical art till now, highlighting the ethical aspects and hospital born from ancient temples and sanctuary. Ethics is defined as a set of values, principles, and rules that regulate human behavior and relate to how human actions can significantly affect not only their own lives but also the lives of others. The essence of a culture can be perceived by the philosophy and the means by which is placed against the illness and its treatment. In this sense, the medical anthropology of every age is an indicator of its culture and help us understand its basic dimensions such as life and death.
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Santacroce, Luigi, Lucrezia Bottalico, Kastriot Haxhirexha, Skender Topi, and Ioannis A. Charitos. "Pre-Chemistry Concepts and Medical Therapy among Ancient Physicians through the Pre-Socratic Philosophers." Endocrine, Metabolic & Immune Disorders - Drug Targets 20, no. 9 (November 5, 2020): 1470–77. http://dx.doi.org/10.2174/1871530320666200508115041.
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Background: Chemistry as experimental science began in the seventeenth century, when it began moving away from being one of the alchemical doctrines and toward analyzing matter and its transformations using scientific methods. Previously, the ancient Pre-Socratic philosophy through observation of nature was concerned with the laws that govern the natural world and the property of matter. Later, the Hellenistic Alexandrian culture took possession of the Hermetic doctrines of the Egyptians, mixing them with pre-Socratic thought and Gnosticism. At this historical moment, therefore, there was a fusion of the Greek philosophical patrimony and the Hellenistic and Alexandrian influences on medicine. The Hermetic gnosis evolved over time to become alchemy and then to usher in the birth of chemical science. Many doctors were wandering philosophers who dealt with cosmogony to understand the body and diseases and to discover new healing drugs for treatment, and thus they were the first chemist therapists. Methods: The influence of ancient physicians through the pre-Socratic philosophy for these prochemical theories and practice has been researched through ancient texts, so these texts have been referenced to determine the legacy of paleo-chemicals doctrines. Results: The study of various texts in particular from the Pre-Socratic age and the eminent physicians underline that, despite a different approach to the cosmogonic concepts of nature and the matter, the medicine of that age had an important influence on chemistry as an experimental science, especially concerning therapy with drugs. Conclusions: The Pre-Socratic philosophers have influenced the medical practice and guided it toward the concept of the properties of matter for medical treatment and an understanding of the causes of diseases.
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Bauks, Michaela. "“Soul-Concepts” in Ancient Near Eastern Mythical Texts and Their Implications for the Primeval History." Vetus Testamentum 66, no. 2 (March 21, 2016): 181–93. http://dx.doi.org/10.1163/15685330-12301251.
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In an occidental perspective, influenced by classical Greek and Hellenist philosophy, the soul is the immaterial part of the human, which becomes, in its incorporeality, the immortal “remainder” of a person after his death. The comparaison of soul concepts (cf. Hasenfratz) in Ancient Near Eastern, Egyptian, Greek archaic texts with the data of the Primeval History exhibits indeed a similar “concept of man” (anthropology), but a lesser elaborate concept of “souls” in the Biblical context.
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Baron, Arkadiusz. "The Influence of Aristotelianism, Epicureanism, Cynicism, and Stoicism on Human Life in the Early Church." Theological Research. The Journal of Systematic Theology 3, no. 1 (July 31, 2016): 25–42. http://dx.doi.org/10.15633/thr.1680.
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This article deals with the issue of ancient Greek models of life proposed by Aristotle, Epicurus and the Stoics. The author tries to describe how and which of these models were assimilated by Christian society during the first centuries and which were rejected. The purpose of this article is to show how important Aristotle’s, the Stoics and Epicurus’ philosophy was for Christians in the advancement of the Christian lifestyle among the Greek societies. Understanding the development of theology in the early Greek Church requires knowledge of the ideals and values that shaped the thinking and behavior of people before they heard about the Gospel of Jesus.
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Pozdnyakov, Sergey N. "Orphic-Pythagorean tradition as a channel of the religious influence of Egypt on Plato's doctrine of the immortality of the soul." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 21, no. 2 (June 24, 2021): 159–63. http://dx.doi.org/10.18500/1819-7671-2021-21-2-159-163.
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The article considers one of the particular problems of cross-cultural interaction between Ancient Greece and Egypt - the mediating role of the Orphic-Pythagorean tradition in the Egyptian influence on the Platonic doctrine of the immortality of the soul. This problem is rarely touched upon in the national science, although its study allows one to discover new aspects in the development of ancient Greek philosophy. The methodological basis is the historical-comparative scientific analysis. The author analyzes the historical context that created favorable conditions for the Greeks to get acquainted with the culture of Ancient Egypt. The controversial nature of the evidence and hypotheses about the stay of Pythagoras and Herodotus in Egypt is noted. The objective difficulties that could arise in the process of obtaining information from the Egyptian priests are listed. The problem of linguistic communication and methods of transmitting a special character of Egyptian religious knowledge is being actualized. The need for an intracultural mechanism for processing and assimilating information obtained through contacts of alien traditions is emphasized. Alternative sources and channels of influence of Egyptian religious culture on the Orphic-Pythagorean tradition, examples and methods of possible borrowing are given. It is concluded that there is an internal Greek impulse for the development of the Orphic-Pythagorean tradition and Plato’s creative originality in the process of creating the doctrine of the immortality of the soul.
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Kovalev, А. А. "Dualism of Good and Evil in Early Antique Philosophy." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 1(29) (2021): 46–54. http://dx.doi.org/10.24151/2409-1073-2021-1-46-54.
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The author analyzes the dualism of good and evil in early antique philosophy, primarily in the legacy of the Presocratics. The influence of pre-Socratic ideas about the phenomenon of evil and its dialectical relationship with the good, not just on Socrates and whole high Greek philosophical classics, but also on Stoics, is explored. Using methods of historical and philosophical analysis as well as a comparativist approach, the author concludes that good and evil as cosmogonic categories in ancient Greece and Rome acquired the features of ethical and sociopolitical categories in the high classics.
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Ames, Robert Landau. "The Technology of Happiness: Philosophy, the Body, and Ghaz?l?’s K?m?y?-yi sa??dat." Comparative Islamic Studies 9, no. 2 (September 27, 2016): 121–39. http://dx.doi.org/10.1558/cis.v9i2.27043.
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This article suggests a repositioning of philosophy’s disciplinary boundaries in terms of the analyses of ancient Greek philosophy carried out late in the career of Michel Foucault, which, under the influence of Pierre Hadot’s conception of philosophy as a way of life, set out to highlight "the care of the self" as the practical core of the Ancient philosophical enterprise. In light of this shift in disciplinary boundaries, the article seeks to deepen the ongoing reconsideration of Ab? H?mid Muhammad ibn Muhammad al-Ghaz?l?’s position vis-à-vis philosophy by highlighting the role of the body and self-care in his ethical writing. Though recent scholarship has come to reject the notion that Ghaz?l? simply did away with philosophy in Islam, even the studies of his constructive incorporation of Avicennan thought have stopped short of highlighting bodily discipline as a central feature of spiritual exercise across these categories.
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Brovkin, Vladimir V. "On the Role of Greek Philosophy in the Formation of Hellenistic Monarchies." Vestnik Tomskogo gosudarstvennogo universiteta, no. 460 (2020): 61–68. http://dx.doi.org/10.17223/15617793/460/7.
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The article deals with the question of the influence of Greek philosophy on the formation of Hellenistic monarchies. According to one point of view, theories of Greek philosophers on kingship played an important role in the formation of absolutism in the Hellenistic monarchies. It is believed that it is in the classical Greek philosophy that the ideas on absolute monarchy as the best state structure and on the legal rights of an outstanding person to royal power were developed. In the course of the study, the author infers that Greek philosophy did not have a significant impact on the formation of absolutism in Hellenistic monarchies. The Greek philosophers’ doctrines of kingship were significantly different from the type of power that was characteristic of the Hellenistic monarchies. Leading political philosophers of the IV century BC Plato and Aristotle were supporters of two types of monarchy: a moderate monarchy in which the royal power is limited by law and an absolute monarchy based on the exceptional virtue of the king. In the Hellenistic monarchies, the unlimited power of the king was originally associated with military-political power. At the same time, the author finds that Greek philosophy had an indirect influence on the formation of absolute monarchies in the period of early Hellenism. This influence consisted in the fact that Greek philosophers criticized the sociopolitical system of Greece and the main types of polity of the state – democracy and oligarchy. Plato and Aristotle sharply criticized extreme forms of oligarchy and democracy in their works. At the same time, as the author has established, philosophers were supporters of moderate democracy and oligarchy. The sophists, the cynics and the Cyrenaics also actively criticized the values and traditions of polis. Thus, Greek philosophers unwittingly contributed to the weakening of the polis and the formation of absolute monarchies. The author has also found that Greek philosophers influenced the formation of the enlightened character of the rule of individual Hellenistic kings. Philosophers contributed to the upbringing of high moral qualities in the Hellenistic kings. This influence was especially evident in Alexander the Great, Ptolemy I Soter, Ptolemy II Philadelphus and Antigonus II Gonatas. In the final part of the article, the author comes to the conclusion that the main role in the formation of absolute monarchies in the period of early Hellenism was played by the ancient Eastern political traditions, as well as by the nature of the formation of Hellenistic kingdoms and their ethnic composition.
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Sarnowsky, Jürgen. "Place and Space in Albert of Saxony's Commentaries on the Physics." Arabic Sciences and Philosophy 9, no. 1 (March 1999): 25–45. http://dx.doi.org/10.1017/s0957423900002599.
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Albert of Saxony, master of Arts at Paris from 1351 until 1361/62, has left two commentaries on the Physics of Aristotle. Since he was well aware of the tradition, his writings may serve for an analysis of the transmision of ideas from the ancient and Arabic philosophers into the fourteenth century. In this paper, this is exemplified by the problems of place and space, especially by those of the definition of place and of the immobility of place, of natural place and of the location of the last and outermost sphere. As a result, four modes emerge how an author of the fourteenth century may have been influenced by tradition. Ancient Greek or Pre-Socratic philosophers were mainly known through Aristotle, and thus their opinions were mostly refuted; the same holds true for later ancient or Arabic authors known through the commentaries of Averroes; the influence of the authors of the thirteenth century was present though their texts may not have been directly consulted; and, finally, the contemporary authors were known, but nearly never quoted. Thus, though there was a line of tradition from Aristotle into the fourteenth century, there was also room for proper “medieval” solutions.
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Mytilinaki Kennedy, Maria. "During the Long Greek Crisis: Jan Fabre, The Greek Festival, and Metakénosis." Performance Philosophy 4, no. 1 (August 30, 2018): 25–38. http://dx.doi.org/10.21476/pp.2018.41209.
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During the fiscal, political, and social disorder caused by the Greek crisis, Greek cultural production has turned to obscure moments of Greek history, such as the Ottoman period, in an attempt to reframe dominant narratives. For Greek cultural politics, rejecting, or at least questioning the ancient past -- that was until now seen as the only valuable past -- is a way for Greek artists to reject Western perspectives on Greek culture and claim their own set of criteria by which to experience their national past. This aspect of the crisis, which is in some ways a renewed principle of historiographic judgment, inevitably presents itself in comparison to the highly influential Enlightenment philosophy of metakénosis. A term coined by Adamantios Korais (1748-1833), metakénosis referred to the transfer of the ideas of European liberal humanism through translation into Modern Greek, while dismissing Eastern influences in Greek culture. European thought of the seventeenth and eighteenth centuries was assumed by Korais to be based on classic Greek ideals, and its re-translation into Greek was undertaken in earnest in order to inspire sentiments of national unity, confidence in Greek letters, and continuity with the classical past.For this proposed article, I examine Korais’s highly consequential principle and its legacy by looking at a recent scandal in the Greek theatre world, that of Jan Fabre’s short-lived appointment as artistic director of the Greek Festival in 2016. A large group of Greek theatre artists circulated a letter of protest in which they asked Fabre to resign. In their responses to Jan Fabre’s perceived appropriation of their festival, these artists seemed to be reversing the metakénosis model as they expressed their opposition to standards of cultural value imposed from abroad. The context of the crisis, as fiscal crisis, but also as a new paradigm of krisis as judgment, was instrumental in voicing this protest.
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Shokri, Mehdi. "Rhetoric Tradition and Democracy: Isocrates’ Role in Ancient Greek Political Idea. Start Point of Western Political Philosophy." Studia Humana 4, no. 3 (July 1, 2015): 14–36. http://dx.doi.org/10.1515/sh-2015-0017.
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AbstractPolitical participation and the public education that have always been deployed to support the incipient progress of the civic life are revived in the modern political discourses. It has been believed that the age of pre-Socrates was the age of the Sophists whose acrid fallacy works occupied the political sphere, a malaise in government. However, speaking non-traditionally in the modern pedagogical system, there were some pre-Socratic thinkers and political philosophers/orators who’s works are the backbone of modern discourse on this matter. It will be examined whether any part of the classical rhetoric apparatus can be recovered and put to a good practice in the modern education and modern political participation. This point will be illustrated, furthermore, in this paper by alleging the importance of rhetoric, its role in Ancient Greek Democracy, and its influence on the modern concepts of power and democracy, as a continual element in a historical-political life. The further consideration is whether there was any democraticPolisexisted in Ancient Athens and then, if there was, what characteristics it consisted of. Moreover, whether such concept can or should be considered in modern political discourses. In this sense, the liberal, non-dogmatic strain of the sophistry of Isocrates tradition urges us to indicate that the findings of this educational principles are, if not necessary, but adjutant complementary metes to our modern political knowledge of the states. In the end, it is inquired to see comparatively that how the tradition of rhetorical art and the concept of power in the Ancient Greek society have pertained to the modern democratic elements and whether we are able to empower this influential element in modern states.
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Gray, Benjamin. "A Civic Alternative to Stoicism: The Ethics of Hellenistic Honorary Decrees." Classical Antiquity 37, no. 2 (October 1, 2018): 187–235. http://dx.doi.org/10.1525/ca.2018.37.2.187.
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This article shows how the public inscriptions of Hellenistic poleis, especially decrees in honor of leading citizens, illuminate Greek ethical thinking, including wider debates about questions of central importance for Greek ethical philosophers. It does so by comparing decrees' rhetoric with the ethical language and doctrines of different ancient philosophical schools. Whereas some scholars identify ethical views comparable to Stoic ideas in Hellenistic decrees, this article argues that there are more significant overlaps, especially in decrees from Asia Minor dating to after 150 BC, with fourth-century BC ethical philosophy, especially Aristotle's, and its Hellenistic continuators. The overlaps between decrees and philosophers' approaches had complex, diverse causes (section 4), probably sometimes including philosophical education and influence. Comparison of philosophy and epigraphy shows that, in the same way as the polis continued to flourish after Chaironeia, critical reflection about the ethical foundations of civic life also remained vibrant, among both philosophers and citizens.
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Goncharova, O. M. "Anthropological Aesthetics of Greek Antiquity as a Narrative of Philosophical Discourse." Anthropological Measurements of Philosophical Research, no. 21 (June 30, 2022): 84–93. http://dx.doi.org/10.15802/ampr.v0i21.260340.
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Purpose. The article aims to define the philosophical narratives about the "beautiful human" of Greek antiquity in the coordinates of the triad of "natural", "social" and "cultural" body. Theoretical basis. When achieving this purpose, the author based on the conceptual provisions of the philosophical anthropology of Н. Plessner, in particular, concerning the attitude of a limited body to its limit as an empirical comprehension of a human him/herself and the world. Developing the position of the body as a socio-cultural phenomenon and proceeding from the definition of corporeality as a "transformed human body under the influence of social and cultural factors, which has socio-cultural meanings and performs certain socio-cultural functions" (I. Bykhovskaya) (transl. by O. G.), the triad of "natural", "social" and "cultural" body was used as a methodological basis to analyse the research object. Originality lies in the explication of the peculiarities of aesthetic and anthropological discourse in Ancient Greek philosophy, not only through the prism of the dichotomy of "soul" and "body", but also through the prism of the triad "natural", "social" and "cultural" body, allowing rethinking of the narratives concerning the "beautiful human" of the formation period of the European anthropological aesthetics in Antiquity. Conclusions. The anthropological aesthetics of Greek Antiquity is masculine aesthetics, the aesthetics of the male "cultural body". If a man is an epistemological subject, he is able, despite the ugliness and abomination of his natural body, to reach the level of the cultural body, the level of "personal existence of corporeality". As for the female corporeality, since the Ancient Greek philosophy does not provide the status of an epistemological subject for a woman, she remains at the level of "social body".
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ARVAS, Hamdullah. "Yanlış Bir İnşanın Düzeltilmesi: ‘Kelâm’ İsminin Özgünlüğü Problemi." ULUM 3, no. 2 (December 31, 2020): 263–78. http://dx.doi.org/10.54659/ulum.766895.
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What are the sources of the term of kalâm? In the emergence of this term, is the external influences of Islamic thought were decisive than internal dynamics or not? This naming problem is also the process of self-fulfillment of a prophecy. At the beginning, the first group orientalists exemplified the concept of ‘kalâm’ through the word ‘logos’, which expresses thought, consciousness and logic in Ancient Greek to improve understanding of their readers. Subsequent orientalists imposed a truth value by way the using this information as reference. Some Muslim scholars who wanted to support religious knowledge with philosophy encouraged this understanding even if they did not want to. Thus, the claim that the term ‘kalâm’, whose relationship with logic was given over the Arabic language, was taken from the Greeks was adopted. In fact, there is no evidence in Islamic classical sources confirming this. This understanding is a result of the Greek West-centered perspective. In our article prepared to draw attention to this situation, the conceptual ground on which the naming of the kalâm science is based on Islamic thought has been investigated. The thesis of the word ‘kalâm’, the ability of speech, the speech of God, the reading of the Qur'an and the reason for defending a claim and its defense forms belongs to Islamic thought. It was detected that the meaning similarity between ‘kalâm’ and ‘logos’ is due to the commonness of natural language and basic human experiences.
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Tarrant, Harold. "Living by the Cratylus Hermeneutics and Philosophic Names in the Roman Empire." International Journal of the Platonic Tradition 3, no. 1 (2009): 1–25. http://dx.doi.org/10.1163/187254708x397414.
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AbstractThis paper is about an aspect of philosophic life, showing, in the case of one Platonic dialogue in particular, that the texts that later Platonists employed in a quasi-scriptural capacity could influence their lives in important ways. The Cratylus was seen as addressing the question of how names could be regarded as 'correct', raising the role of the name-giver to the level of the law-giver. It begins with the question of how a personal name could be correct. The ancient text that offers us most evidence of the philosophic manipulation of proper names is Porphyry's Life of Plotinus, which makes it quite clear that the revision of individuals' names, and in particular the giving of a Greek name to those of non-Greek origins, had become a regular practice. The name, it seems, was intended to capture something of the actual nature of the individual in question. There is evidence that the practice goes back to the age of Lucian, and specifically to the circle of Numenius, whose own name is also that of a bird. His religious dialogue Hoopoe suggests that there was something special in bird-names; Lucian's Gallus reincarnates Pythagoras as a bird, while his Death of Peregrinus has the eponymous sham philosopher ultimately adopting a bird-name too. Curiously, the final name that Porphyry bears also closely recalls the name of a bird. This may be explained as the apt naming of one who rose to the highest philosophic vision in accordance with the 'flight of the mind' passage in Plato's Phaedrus.
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Joksimović, Milena. "Rediscovering the Greeks." Tabula, no. 17 (November 16, 2020): 169–204. http://dx.doi.org/10.32728/tab.17.2020.6.
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The article explores the impact of Byzantines on Istrian Humanism and Renaissance. In the introduction author describes the alienation of the territories which used to be Eastern and Western part of the Roman Empire and, congruently, the fate of the classical (particularly Greek) heritage in the Dark and Middle Ages in those territories. This is followed by a description of the historical events that led to rapprochement of the East and West, with particular emphasis on the Byzantine exodus to Italy. The author then provides a methodological framework by analyzing the main aspects of „rediscovering” Greek cultural heritage and the influence of the Byzantine immigrants on them. The author than turns to Istria, providing, first, a short summary of Istrian contacts with the Greek cultural heritage throughout history and then the settlement of the Byzantines in Istria. The main part of the article follows, containing a detailed analysis of the described elements of „rediscovering” Greek cultural heritage – interest in Greek language, literature, culture and philosophy (particularly Neoplatonism), in translations, the editing and publishing of Greek classics, as well as in the presence of the idea of a common European identity based on a common ancient heritage, and the voices advocating for the formation of a united Christian European front against the Ottomans.
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Bremmer, Jan N. "Opening Address at the Symposium: Epigraphical Evidence for the Formation and Rise of Early Śaivism." Indo-Iranian Journal 56, no. 3-4 (2013): 205–10. http://dx.doi.org/10.1163/15728536-13560302.
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In my contribution I note the influence of emergent Latin and Greek epigraphy on the birth of Indian epigraphy as well some differences in the location of inscriptions between ancient Greece and India. Subsequently, I make some observations on the usage of the terms ‘sect’ and ‘sectarian’ in the study of Indian religion.
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Leonard, Miriam. "TRAGEDY AND THE SEDUCTIONS OF PHILOSOPHY." Cambridge Classical Journal 58 (November 26, 2012): 145–64. http://dx.doi.org/10.1017/s1750270512000048.
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Since antiquity, Greek tragedy has continually preoccupied philosophers. From Plato and Aristotle, to Hegel and Nietzsche, many of the most interesting ideas in the history of thought have been developed through a dialogue with tragedy. This article explores the continuities and ruptures between Plato and Aristotle's reading of tragedy and the so-called “philosophy of the tragic” which emerged in the late eighteenth century. The influence of this modern tradition has been so profound that, even today, no reading ofAntigone, ofOedipusor of theBacchaeis not also, at least unconsciously, in dialogue with Hegel, with Freud and with Nietzsche. Although there is some recognition that the philosophical understanding of tragedy has historically shaped the discussion of ancient drama, classicists remain resistant to returning to its insights to further the study of classical texts. This article aims to redress the situation not only by revealing the persistent traces of the philosophy of the tragic in our modern critical vocabulary, but also by arguing that a renewed interest in this tradition will invigorate debates within our field. By looking at the examples of the French feminists Hélène Cixous' and Luce Irigaray's interpretations of Sophocles and Aeschylus, the article investigates the apparent tension between historicist and universalising readings of tragedy and argues that these two approaches are not necessarily incompatible.
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Shulga, Daniil, Jianwen Chen, and Golovko Golovko. "Nomadic World, the Greco-Bactrian kingdom and China: ethno-cultural situation in the South of Central Asia in the 3rd – 2nd cent. BCE." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 587–608. http://dx.doi.org/10.25205/1995-4328-2020-14-2-587-608.
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After the dissolution of the Empire of Alexander of Macedon the layer of Hellenized aristocracy began to appear in Asia under the influence of mixed marriages and cultural syncretism. The announcement of the establishment of the independent state of Bactria made by Diodotus I triggered the appearance of a special culture, characterized by the mixture of Iranian, North Indian and Greek cultural elements. Ultimately, its subsequent spread to the East lead to influence on the China-dominated world. Based on all the mentioned above, the given article aspires to collect and analyze the data, primarily from narratives as sources and foreign literature, for the purpose of researching the processes that connected two ancient and very influential civilizations – Greece and China. The main stages of explicit and implicit relations between China and Hellenistic Bactria is defined. The role of nomad cultures in establishment of connections between West and East is determined and exemplified by the events of the 3rd century B.C. and the early 1st century B.C. Conditional character of the names, referred to nomad entities by ancient writers, is analyzed. We show the controversy of interpretation the given names with the ethnic groups in modern meaning as well as the range of sources on the relations between Greco-Bactrian Kingdom and China and their characteristics. Finally, we construe the equal role of nomads, Chinese and Hellenes in the described contacts of ancient societies.
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ADAMSON, PETER. "VISION, LIGHT AND COLOR IN AL-KINDĪ, PTOLEMY AND THE ANCIENT COMMENTATORS." Arabic Sciences and Philosophy 16, no. 2 (August 10, 2006): 207–36. http://dx.doi.org/10.1017/s0957423906000312.
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Al-Kindī was influenced by two Greek traditions in his attempts to explain vision, light and color. Most obviously, his works on optics are indebted to Euclid and, perhaps indirectly, to Ptolemy. But he also knew some works from the Aristotelian tradition that touch on the nature of color and vision. Al-Kindī explicitly rejects the Aristotelian account of vision in his De Aspectibus, and adopts a theory according to which we see by means of a visual ray emitted from the eye. But in the same work, al-Kindī draws on Philoponus’ commentary on Aristotle's De Anima. His borrowing from this commentary, via an Arabic paraphrase of the De Anima, was crucial in the development of al-Kindī's new ‘ ‘ punctiform analysis of light.” Conversely, two broadly Aristotelian works by al-Kindī, which explain the reason things are colored, engage with problems about color dealt with in the Aristotelian tradition ( e.g. by Alexander of Aphrodisias ). But here the Aristotelian theory, and in particular the Aristotelian notion of the transparent, is abandoned in order to accommodate the visual ray theory expounded in De Aspectibus.
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Zysk, Kenneth. "From symposion to goṣṭhī: The Adaptation of a Greek Social Custom in Ancient India." Studia Orientalia Electronica 9, no. 1 (September 12, 2021): 83–111. http://dx.doi.org/10.23993/store.102235.
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The symposion, a male social gathering that began in ancient Greece, was a social institution by and for men, hence a type of men’s society as we might understand it in modern parlance. Its manifestation on the Indian subcontinent has to date not been fully explored. In its original form, the symposion consisted of three main elements: alcohol, sex, and intellectual pursuits in the form of literature and philosophy, commonly understood by the popular phrase “wine, women, and song”. These sympotic elements find their equivalents in a wide range of Sanskrit literature, which include medicine (Āyurveda), eroticism (Kāmaśāstra), polity (Arthaśāstra), epics, and rhetoric (Alaṃkāraśāstra), as expressed in the Carakasaṃhitā, the Kāmasūtra, the Arthaśāstra, the Mahābhārata and Rāmāyaṇa, and the Kāvyamīmāṃsā. The literary evidence indicates that the three sympotic elements came to full blossom in urban Indian men’s social gatherings or goṣṭhīs dating to a few centuries before the Common Era. The paper combines this literary evidence with archaeological sources to show how a foreign social custom contributed to an indigenous institution of men’s society in ancient India by a process of adaptation. It would appear that as the institution moved into different parts of the Indian subcontinent, it increasingly came under Brahmanic influence, which led to an important ideological change that stressed literary and intellectual pursuits over alcohol and sex. Under royal patronage, the goṣṭhī finally became a means for the development of Sanskrit and Indian literature and drama.
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Maia, A., and S. Nascimento. "The concept of Evil in Psychiatry: Philosophy, neurobiology and clinical implications." European Psychiatry 65, S1 (June 2022): S671. http://dx.doi.org/10.1192/j.eurpsy.2022.1726.
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Introduction Although difficult to define, the concept of evil is widely used and implicitly influences psychiatric judgements and diagnosis. Most definitions of evil rely on classical philosophical concepts, but it remains controversial if evil is a concept by itself or rather a dysfunction on the ability to experience goodness. Also, it is unclear if there is a neurobiological basis for evil or if it is entirely dependent on socio-cultural beliefs. Objectives In this work, we intend to systematize evidence on the philosophical definitions and neurobiological correlates of evil, and reflect on its implications in clinical psychiatry. Methods Literature review. Results The concept of evil has been a theme of debate since the ancient Greek, where Plato argued that evil was a result of ignorance and Aristoteles saw morality as a guide for education and politics. Nietzsche claimed that evil was a dangerous concept that was created by the church, while Hannah Arendt underlined the banality of evil by highlighting “thoughtlessness” that frequently justify evil acts. From a neurobiological perspective, studies assessing individuals with neuro-psychiatric conditions associated with evil-related behavioral abnormalities have been suggesting a potential role of frontal and limbic structures, as well as of the serotonergic system. However, several of these studies assessed presumed correlates of evil, such as antisocial personality disorder or impulsive-aggressive behavior. Conclusions Despite the polemic frontier between neurosciences and morality, a conceptual insight over the definition of evil is vital to guide comprehensiveness and clinical approach when dealing with deviant evil-like behaviors. Disclosure No significant relationships.
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Mehmeti, Sami. "The influence of canon law on ius commune in its formative period." SEEU Review 11, no. 2 (December 1, 2015): 153–64. http://dx.doi.org/10.1515/seeur-2015-0034.
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AbstractIn the Medieval period, Roman law and canon law formedius communeor the common European law. The similarity between Roman and canon law was that they used the same methods and the difference was that they relied on different authoritative texts. In their works canonists and civilists combined the ancient Greek achievements in philosophy with the Roman achievements in the field of law. Canonists were the first who carried out research on the distinctions between various legal sources and systematized them according to a hierarchical order. The Medieval civilists sought solutions in canon law for a large number of problems that Justinian’s Codification did not hinge on or did it only superficially. Solutions offered by canon law were accepted not only in the civil law of Continental Europe, but also in the English law.
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Belejkanicova, Michaela. "The ethical in Jan Patočka’s thought: Sacrifice and care for the soul." Ethics & Bioethics 12, no. 1-2 (June 1, 2022): 1–12. http://dx.doi.org/10.2478/ebce-2022-0002.
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Abstract In his two works from the 1970s, Patočka proposes a very personal way that the spiritual crisis, which manifests itself as a techno-scientific reality of Gestell, can be overcome. Patočka argues that the only way to escape spiritual decline is through sacrifice. This study examines how the ethical is represented in Patočka’s philosophy. It focuses on his two main concepts of sacrifice and care for the soul and explores the relationship between them. Through a close reading of Plato and Europe (1973), ‘Four Seminars’ (1973), and his essay ‘The dangers of technicization’ (1973), this study reveals how Patočka proposes that the ethical can be implemented within the realm of the political. Drawing a parallel between Socrates’ and Patočka’s lives and fates, this study points to the significance of ethics in political life – both in the ancient Greek polis of Socrates’ time and in communist Czechoslovakia in Patočka’s time. This approach highlights the influence that the philosophy of Socrates had on Patočka’s thinking.
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Leavitt, Frank J. "Democracies Restricting Democratic Rights: Some Classical Sources and Implications for Ethics of Biometrics." Scientific World JOURNAL 11 (2011): 463–73. http://dx.doi.org/10.1100/tsw.2011.47.
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Ancient Greek and 17thcentury English philosophy are not usually discussed along with the ethics of biometrics and data sharing. Academic ethics today, however, suffers from a lack of background in classical texts. We may discuss whether biometrics and data sharing are consistent with democracy, but if we do not know what democracy is, then we cannot know what actions are consistent with it. I shall discuss how and why democracies have restricted the rights of their citizens. I will give the most attention to two paradigms that have most influenced modern democratic thinking: 17thcentury English democracy and ancient Athens. I do not accept the dogma that the Athenians were obviously wrong to try and then to condemn Socrates. His death-loving doctrine could not but have weakened the will of the youth to work and fight for the good of Athens. I will try to understand the Athenians' point of view and their need to defend their security. At the end, I will apply these lessons to biometrics and data sharing for security reasons.
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Panchenko, Dmitri. "Lycurgus, the Celestial Patron of Sparta." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 674–92. http://dx.doi.org/10.25205/1995-4328-2020-14-2-674-692.
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The ancient authors knew nothing certain about Spartan lawgiver Lycurgus save that he lost his eye (allegedly because of the opposition to his reforms). This small detail provides the best indication to the original character of Lycurgus. Greek, Indian, Iranian and other texts repeatedly mention the eye of a highest god, and there were Sumerian precedents for that. The idea of the eye of god was initially connected with the notion of the celestial pole and its symbolic representation. An important and characteristic function of the all-seeing Eye was to oversee justice and right order, just as ‘the eye of Zeus’ does in Hes. Op. 267. Spartan one-eyed Lycurgus was a god of that type. Conscious efforts of fifth century’s Spartan politicians who were able to influence contemporary poets and writers turned Lycurgus into a lawgiver of a kind of Athenian Solon.
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Jurgaitis, Nedas. "Zur Entstehung und Entwicklung des begriffes „Konzept“ in der kognitiven Semantik." Vārds un tā pētīšanas aspekti: rakstu krājums = The Word: Aspects of Research: conference proceedings, no. 25 (November 23, 2021): 251–59. http://dx.doi.org/10.37384/vtpa.2021.25.251.
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The present article deals with the genesis of the notion “concept” in German cognitive semantics. The aim of the study is to present the origin and development of the notion “concept” from a diachronic perspective. The genesis of the notion “concept” in linguistics, particularly cognitive semantics, is an object of discussion. It reveals a connection between ancient ideas about word meaning and trends in modern linguistics. The roots of the notion can be traced back to ancient Greek philosophy – the concept debuts as a primal notion of mental experiences in Aristotle’s writings. However, the controversial translation of ancient works leaves room for scientific discussion regarding the prototype of the notion. In the Middle Ages, the word concept originated in European languages from Latin, later establishing itself in scientific discourse through the influence of Neo-Scholasticism, Frege’s conception of logic and the semiotic triangle, as well as the principle of the arbitrariness of linguistic signs. Finally, the notion concept gains importance in the transition from objective to the subjective perception of the meaning of linguistic units (the shift from structuralism to cognitivism) and becomes under the influence of cognitive psychology, the central term in cognitive linguistics in the 1970s and 1980s. The unconventional use of the notion in linguistic studies, on the one hand, makes meta-analyses of the semantics of certain concepts more difficult; on the other hand, it favours disciplinary and methodological diversity in today’s linguistic research.
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Pronin, Alexandr. "Hellenes in the Eccentropolis: Ancient Greek Culture as the basis of Theatrical Theories of the Russian Avant-garde (N. Evreinov, G. Kryzhitsky)." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 753–62. http://dx.doi.org/10.25205/1995-4328-2022-16-2-753-762.
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The article analyzes the dynamic aspects of the manifestation of the "mythologeme of antiquity" in the theatrical theory of the outstanding figure of the Russian avant-garde Nikolai Evreinov, reveals the degree of influence of his most important postulate about the Dionysian nature of drama on the philosophical and artistic concept of the "theater of spirit and flesh" Georgy Kryzhitsky as a theorist of the early FEKS (Factory of the eccentric actor), compares their key landmarks in the history of antiquity as avant-gardists. The previously unexplored material of the theoretical works of G. is introduced into scientific circulation. Kryzhitsky of the beginning of 1921-1922, on the basis of which the hypothesis is put forward that the author, almost forgotten today, sought to realize the retrotopia of "theatrical Hellenism" in post-revolutionary Petrograd (Eccentropolis).
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Ladas, Ioannis. "Expanding Engelhardt’s cogitation: Claim for Panorthodox Bioethics." Conatus 3, no. 2 (December 31, 2018): 9. http://dx.doi.org/10.12681/conatus.19397.
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In June 2018 the Texan philosopher and distinguished bioethicist Tristram Engelhardt, Jr. crossed the great divide to meet his maker, as he would probably put it. His work remains till now the most systematic effort to fully revise Bioethics based on the doctrines of the Orthodox Christian theology, while it is also apreciseaccount ofEthics and Bioethics in the “after God” era. Engelhardt was anexcellent master of ancient Greek, medieval, western and eastern philosophy, and after heconverted from the Roman Catholic to the Eastern Orthodox Church – officially the Orthodox Catholic Church – he indulged in the works of the Holy Fathers andbecame greatly influenced by them. This is clearlymanifest in his views and continuous reference to Fathers and Ecclesiastical Writers. His conversion crucially influenced not only his bioethical views, but also his entire philosophical system. This magnificent journey obviously turned the Texan philosopher into a true Theologist – not in the academic sense, but in the one the Orthodox Catholic Church accepts, according to which “a Theologist is a person of God, from God, before God and speaks to praise God”. Engelhardt was not the first to deal with bioethical issues under the spectrum of Orthodox Theology, but he was the first to unravel both secular and Western-Church Bioethics and suggest a totally different version of Bioethicsbased on the principles of Orthodox ethics, the ceremonial and esoteric life of the Orthodox Church, having previously made himself a true communicant of both the paternal tradition and dogmatic teaching.
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Kudláček, Martin. "The Influence of Dualism and Pragmatism on Physical Education." Physical Culture and Sport. Studies and Research 46, no. 1 (December 1, 2009): 109–15. http://dx.doi.org/10.2478/v10141-009-0008-y.
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The Influence of Dualism and Pragmatism on Physical EducationPhysical education is an area in which most professionals focus only on the body and its needs. Most PE teachers do not believe that having an understanding of philosophy is important in order to be a good teacher. One might ask why the physical educators think this. Looking at the history of philosophy we might find the answer within philosophy itself. Physical education is an unquestionable part of the school curriculum, but it does not have the same value as other subjects. The importance of PE is underestimated as school administrators stress the importance of academic subjects. The reason why physical education is so strongly separated from academic disciplines is because of its roots in ancient Greek times, when the soul was separated from the body. Medieval scholars stressed the importance of soul and cursed body as the nest of sins. From then on we have had dualism, a term which is widely adopted by western society. Dualism is so deep in us that we do not realize its impact any more. Other strong educational influence came from great thinkers such as: Comenius (1592-1670), Rousseau (1712-1778) and Dewey (1859-1952). Particularly Dewey's influence on American education, society, psychology, philosophy and way of life is significant. An importance of the experience is valued by Pragmatism. Pragmatists believe that the curriculum should be focused on the child and not on facts, they remind us about the role of education in society, and about the realization of the deep roots of division of our bodily and mental functions. The opportunities offered by the pragmatist's approach to education can help us to improve U.S. education, particularly physical education, and thus to use this to improve the state of American society.
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Balcomb, Anthony O. "Of Iron Cages, Double Binds, Epistemological Crises, and Environmental Destruction." Religion & Theology 21, no. 3-4 (2014): 358–79. http://dx.doi.org/10.1163/15743012-02103007.
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The Western worldview, otherwise known as the modern worldview, has its origins in ancient Greek culture and its best known analyst and critic is Max Weber. Weber described the rationalization processes by which it came about as involving the disenchantment of the world, the disengagement of the autonomous self from the world in order to become its central agent, the objectification of the cosmos and the bureaucratization of all aspects of human life with the intention of mastery and control. This has led to what Weber called the Iron Cage in which modern human beings find themselves, unable to escape the alienation that such disengagement has brought about but equally unable to find an alternative. The exploitative nature of the western project is the basic cause of the contemporary destruction of the environment. Gregory Bateson probes more deeply into the alienating influences of the modern worldview which he says is based on its inability to understand the world holistically, which will inevitably lead to the world’s destruction. At the heart of this condition is his theory of the double bind. His advocacy for a more holistic understanding of the world resonates with postmodern critics in the fields of philosophy, anthropology, and theology, all of whom are advocating engagement, vulnerability, and participation as opposed to separation, prediction, and control.
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Krasniqi, Nysret. "Sema and Soma in the Poems about Death by Constantine P. Cavafy." Anafora 9, no. 2 (2022): 265–83. http://dx.doi.org/10.29162/anafora.v9i2.3.
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The aim of this article is to analyse Constantine P. Cavafy’s poems on death with the help of theoretical and hermeneutical literary principles and the interplay of the Greek words sema (“a grave”) and soma (“the body”). The aim is to study their forms and symbolisms as one of the fundamental motifs of Cavafy’s oeuvre. Simultaneously, the article will compare the poetic symbols with ancient philosophy on death (exemplified by Plato), as well as with the later authors’ (for instance, Stéphane Mallarmé’s) symbolistic considerations of death, which inspired Cavafy’s, modern, poetry. Through a textual analysis of his poetry on death, the poet’s influence and the sense of destruction he arouses in the reader will be explored. Furthermore, the article will focus on the thymotic power of his poetry, arguing that this author of historical heritage—that is, of the inheritance of Eros inheritance—is also an author of the inheritance of Thanatos.
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Huilin, Yang. "Matteo Ricci and Michel Foucault’s Readings of Epictetus." Christianity & Literature 68, no. 1 (November 15, 2018): 36–54. http://dx.doi.org/10.1177/0148333118791307.
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In The Hermeneutics of the Subject, Foucault constantly refers to Epictetus’ doctrines, using the relationship between “care of oneself” ( epimeleia heautou) and “know yourself” ( gnōthi seauton) to trace the transition of ancient Greek philosophy towards Christian thought and the emergence of the “modern mode of being subjects.” Interestingly, when China started to open to Western thought during the Qing Dynasty, Epictetus’ book Encheiridion was among the first of the Western classics translated and introduced to China by Matteo Ricci, who named it The Book of 25 Paragraphs or 25 Sayings. Matteo Ricci’s translation of Encheiridion into Chinese was an endeavor to bridge Western and Chinese educational traditions, and Ricci’s own monograph, The True Meaning of the Lord of Heaven, aimed to “persuade the Chinese literati and high officials by quoting Chinese classics.” By using Michel Foucault’s reading as a guide to understanding Epictetus, this article will reevaluate the influence of Epictetus on Ricci and on Ricci’s subsequent readings of Chinese philosophy, particularly the relationship between zhi (knowing) and xing (application). The goal of these intra-lingual and inter-lingual readings will be to suggest how the difference between a perception and an application might affect ethical practice as well as our current understandings of subjectivity.
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Hamdi, Sabiatul, Muslimah Muslimah, Khabib Musthofa, and Sardimi Sardimi. "Mengelaborasi Sejarah Filsafat Barat dan Sumbangsih Pemikiran Para Tokohnya." Jurnal Pemikiran Islam 2, no. 1 (December 5, 2021): 151. http://dx.doi.org/10.22373/jpi.v2i1.11378.
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The main problem in this study is that there are many misunderstandings about philosophy that are considered to cloud the mind, so heavy, maybe even infidel. Especially in Western philosophy which became the forerunner of the existence of philosophy until now. Therefore, it is important to study more deeply about Western philosophy in order to gain a comprehensive understanding. This study aims to understand: (1) the history of the emergence and periodization of Western philosophy, (2) the characteristics of Western philosophy, and (3) the figures of Western philosophy and their thoughts. The method used in this study is a literature study with content analysis from various references relevant to the study of western philosophy. The results of this study show that: (1) the true philosophy began to be echoed when people began to ask about the origin of everything that exists in this universe, then the thought developed. Western philosophy became the beginning of the forerunner of the philosophers of philosophizing in Greece, starting from the ancient Greek centuries, classical centuries, medieval, to modern and today. (2) The prominent characteristics of western philosophy are that they are still influenced by mythology (ancient Greece), there are philosophers' thoughts that can only be obtained from testimonies/stories, and the way of philosophizing that is guided by the church. (3) Famous Western philosophers include Socrates, Thomas Aquinas and Rene Descartes. These three figures contributed to the world of science. AbstrakPermasalahan utama dalam kajian ini adalah banyaknya kesalahpahaman mengenai filsafat yang dianggap memperkeruh pikiran, begitu berat, bahkan mungkin dapat mengkafirkan. Terlebih pada filsafat Barat yang menjadi cikal bakal dari eksistensi filsafat hingga kini. Karena itu penting menelaah lebih dalam mengenai filsafat Barat agar memperoleh pemahaman yang komprehensif. Kajian ini bertujuan memahami tentang: (1) sejarah kemunculan dan periodisasi filsafat Barat, (2) karakteristik dari filsafat Barat, dan (3) tokoh filsafat Barat beserta pemikirannya. Metode yang digunakan dalam kajian ini adalah studi kepustakaan dengan analisis konten dari berbagai referensi-referensi yang relevan dengan kajian filsafat barat. Hasil dari kajian ini menunjukkan bahwa: (1) filsafat sejatinya mulai digemakan ketika orang-orang mulai menanyakan tentang asal dari segala sesuatu yang ada di alam semesta ini, kemudian berkembanglah pemikiran tersebut. Filsafat barat menjadi awal dari cikal bakal para filsuf berfilsafat di Yunani yang dimulai dari abad Yunani kuno, abad klasik, pertengahan, hingga modern dan saat ini. (2) Karakteristik filsafat barat yang menonjol di antaranya masih dipengaruhi oleh mitologi (Yunani kuno), ada pemikiran filsuf yang hanya didapat dari kesaksian/cerita belaka, dan cara berfilsafat yang dibimbing gereja. (3) Tokoh-tokoh filsafat Barat yang terkenal di antaranya Socrates, Thomas Aquinas dan Rene Descartes. Ketiga tokoh tersebut memberi sumbangsih bagi dunia ilmu pengetahuan
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Drigas, Athanasios, and Lizeta Bakola. "The 8x8 Layer Model Consciousness-Intelligence-Knowledge Pyramid, and the Platonic Perspectives." International Journal of Recent Contributions from Engineering, Science & IT (iJES) 9, no. 2 (June 30, 2021): 57. http://dx.doi.org/10.3991/ijes.v9i2.22497.
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<p>The concept of knowledge is an issue that concerns a swarm of scientists. In now days a battery of researches are trying to detect appropriate strategies to improve cognitive and metacognitive skills. Since ancient times many questions have been raised about what knowledge is (what we mean when we say that someone knows something or what we attribute to a person who we say knows something) and how we can gain knowledge. Moreover how knowledge and information in general is influenced by its transmission is also an important and widely debated problem, which takes different forms depending on the ways (philosophy) or media (technologies) and the era of transmission. In this article we will try to review the pyramid of knowledge in the process of the years getting started from the era of antiquity by affiliating its data with the musings of the Greek philosophers to prove that all the philosophical prepossessions and theories of the past are timelessness and undisputed. <strong></strong></p>
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DOLUKHANYAN, Aelita. "Main Theses of the Armenian Translation of the Definitions by Hermes Trismegistus." WISDOM 7, no. 2 (December 9, 2016): 136–41. http://dx.doi.org/10.24234/wisdom.v7i2.147.
Full textAbstract:
Academician Sen Arevshatyan, a great connoisseur of medieval philosophy, enumerates a series of philosophical and theological works, translated in the middle of the 5th century and the beginning of the 6th century, the texts of which have been preserved only in Armenian. Among them one shall cite seven works by Philo of Alexandria and the Definitions by Hermes Trismegistus.
The text of the Hermes’ work, which has an international value, was prepared to publication by academician Hacob Manandyan and it was printed in the journal “Banber Matenadarani” (“The Messenger of the Matenadaran”). To prepare the critical text of the work under study H. Manandyan has utilized six manuscripts kept in the Mashtots Matenadaran of Yerevan, the most ancient of which was written in the 13th century, before 1282.
The Definitions by Hermes Trismegistus were translated into Old Armenian at the second half of the 5th century. Translations made in that period from Greek and Hellenic works have deeply influenced Armenian authors of the Golden Age.
The careful study of this philosophical treaty shows numerous relations between this work and those of the Armenian authors of the 5th century and the following period.
The Armenian translation of Hermes Trismegistus’ work proves how much the scientific thought was developed in Armenia still in the 5th century. The fact of the translation of the Definitions by Hermes Trismegistus shows that in the 5th century Neo-Platonism was among the fundamental directions of Armenian philosophy and it is not fortuitous that David the Invincible became the greatest figure of this philosophical direction in Armenia