Working beyond the inclination to inaugurate alternative theoretical traditions alongside canonical sociology, this article demonstrates the value of recovering latent gender theory from within classic concepts—in this case, Weber’s “charisma.” Close readings of Weber reveal, (a) tools for theorizing extraordinary, non-masculinist agency, and, (b) clues that account for the conventional wisdom (popular and scholastic) that charisma is “not for women.” While contemporary movements may be tempted to eschew charismatic leadership per se because of legacies of dominance by men, there is (...) value in Weber’s formulation, which anticipated the performative turn in social theory that would destabilize biologistic gender ontologies. Value in this exchange also flows back to Weber: by confronting his intermittent tendency to describe charisma in terms that we now recognize as “customs of manly power,” we reveal heretofore unseen imperfections (i.e., traditionalist modes of legitimation) in his ideal-type. This engagement thus demonstrates an empowering mutuality between contemporary gender theory and “the classics.” The article ends by theorising the nexus of gender and charisma in the case of Trump, pointing to possibilities for vitiating Donald Trump’s charisma, as well as for anti-Trumpian charisma. (shrink)

As the youngest work in the Platonic corpus, the Axiochus interacts with other texts in the corpus as well as with its contemporary philosophical milieu. How it does so, however, and what the purpose of the work is, is still unclear. This paper proposes a new theoretical approach to this text, arguing that the Axiochus anchors a number of innovations. It discusses three innovations in particular: the introduction of philosophical therapy in Platonism, the use of Epicurean arguments in Academic philosophy, (...) and a renovated Platonism on the contemporary philosophical scene. The Axiochus aims, so this paper argues, to make these innovations acceptable to different audiences by anchoring them in the Socratic dialogue and the therapeutic paradigm of philosophy, respectively. (shrink)

In the Platonic Alcibiades, Socrates raises two central philosophical questions: Who are we? and: How ought we to take care of ourselves? He answers these questions, I argue, in his famous comparison between eyes and souls. Both answers hinge upon dialectic: self-care functions through dialectic because we are communicating beings. I adduce arguments for this from the set-up and language of the comparison passage. Another important indication is that Socrates expressly refers back to an earlier, aborted attempt to describe who (...) we are in terms of using discourse. Rather than recommending to Alcibiades a life of contemplation apart from interpersonal exchange, Socrates presents such exchange as central to our self-improvement and identity. (shrink)

Degrowth cannot be realised from within a capitalist society, since growth is the sine qua non for capitalism. But, societies are no blank slates; they are not built from scratch. Putting these two thoughts together seems to make degrowth logically impossible. In this paper we argue that this paradox can be solved with the use of classical and contemporary concepts from the social sciences. We illustrate the use of these concepts with reference to studies on current practices and patterns of (...) food production and consumption. The concept of social mechanism is used to illustrate how social practices can simultaneously reinforce and challenge the dominant (food) regime. We argue that current discussions on degrowth fail to envision how such contrasting developments are linked, and that the degrowth paradox originates in the idea of capitalism and the steady-state economy as alternative systems. The paradox dissolves with studies of mechanisms and social practices that show how the two systems are not autonomous, but 'hybridised' and come into existence and gain shape as reactions to each other. (shrink)

This publication deals with the practical philosophy in Barhebraeus's enclyclopaedia of Aristotelian wisdom "Butyrum sapientiae". The three Syriac books on Ethics, Politics and Economy are unique and the only specimens of its kind, surviving in the Syriac language and literature.

This publication deals with the practical philosophy in Barhebraeus's enclyclopaedia of Aristotelian wisdom "Butyrum sapientiae". The three Syriac books on Ethics, Politics and Economy are unique and the only specimens of its kind, surviving in the Syriac language and literature.

This publication deals with the practical philosophy in Barhebraeus's enclyclopaedia of Aristotelian wisdom "Butyrum sapientiae". The three Syriac books on Ethics, Politics and Economy are unique and the only specimens of its kind, surviving in the Syriac language and literature.

The Socrates of the dialogue Axiochus seems to advance incompatible arguments in his attempt to cure Axiochus of his fear of death. Is this incompatibility a foreseen and accepted consequence of the author’s therapeutic strategy? This paper argues that it is rather an intended and functional inconsistency: it serves to stimulate critical thinking in order to anchor philosophical conviction more deeply in the reader’s soul. The paper musters support for this reading by drawing attention to the different levels of inconsistency (...) in the dialogue; the multiple ways in which the text thematizes inconsistency; the importance of exercising judgement in the text; and the motivating concern of superficial persuasion. (shrink)

In this article I engage with Foucault’s reading of the Platonic dialogue Alcibiades in his Hermeneutics of the Subject, developing his view that this text offers a model of the self-constitution of the subject. Foucault’s reading is part of his larger aim to find alternative conceptualizations of subjectivity besides the Cartesian ones that he thinks have dominated modern thought. His reading has been contested; but I argue that the Alcibiades does indeed develop a notion of subjectivity as reflexive and self-constituting. (...) Moreover, two aspects of the text that Foucault misrepresents make even clearer the distance of its notion of subjecthood from a Cartesian view. First, the reflexive subject of the Alcibiades, though viewed as essentially intellectual, is the result of an ascetic practice of self-constitution. Second, this practice is essentially interpersonal, operating through reciprocal and equal dialectic. (shrink)

Name der Zeitschrift: Philologus Jahrgang: 160 Heft: 2 Seiten: 360-365.

Journal Name: Philologus Issue: Ahead of print.

This is the first collected volume dedicated to Olympiodorus of Alexandria, the last pagan Platonic philosopher at the end of antiquity.

Die Werke der beiden Philosophen, Soziologen und Asthetiker Walter Benjamin und Georg Simmel sind von der Frage nach der Kultur, genauer nach der Kultur der Moderne durchzogen. Entgegen anderen 'Klassikern' der Kulturwissenschaft konzipierten sie ihre Theorie und Kritik nicht von 'grossen Zusammenhangen' her, sondern erfassten die moderne Kultur in ihrer ganzen phanomenalen Breite, also in den alltaglichen Lebensweisen und der Dingkultur, und gelangten erst in Verdichtung dieser Beobachtungen zu Erkenntnissen des Allgemeinen, Typischen. Die Konfrontation der Schriften der Autoren erlaubt neben (...) einem langst uberfalligen Beitrag zur Rezeptionsgeschichte Simmels zugleich ein vertieftes Verstandnis beider Werke. Simmels Betrachtung der modernen Versachlichung, der Temposteigerung des Lebens sowie der Vielfalt moderner Lebensstile, die er zentral in seiner Philosophie des Geldes vorgenommen hatte, wurde von Benjamin besonders in seinem Passagen-Werk rezipiert und weitergefuhrt - wenn auch angesichts einer radikal veranderten geschichtlichen Wirklichkeit und mit anderen geschichtsphilosophischen Schlussfolgerungen. Beide Autoren teilen dabei einen rein deskriptiven Kulturbegriff, aus dem heraus sie Ansatze zu einer Phanomenologie der Moderne, Kulturphilosophie und Methodologie entwickeln, die sich noch in den heutigen Kulturwissenschaften als 'anschlussfahig' erweisen. (shrink)

Every Christian who carefully reads the message of St. Apostle Paul, can not do it pay attention to the number of times he uses, so to speak, military terminology. Suffice it to read the sixth chapter of the epistle to the Ephesians - the words, which is also St. Mr. Patriarch Joseph finished his Testament: "Fix in the Lord and in the power of his power. Put on a full armor of God so that you can resist the tricks devilish (...) For we have to fight not against the body and blood, but against the beginning, against the authorities, against the rulers of this world of darkness, against the spirits of malice Therefore, take a full weapon God so that you can resist and... stand firmly. Stand, then, girth Your hips are right, putting on the armor of justice, and putting your legs ready preaching the gospel of peace. (shrink)

儒教・仏教という知的伝統と、西洋哲学という新たな知が出会った明治。近代化と伝統の間で花開く新たな知の深層を明らかにする!