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  1. 'In the Guise of Science' : Literature and the Rhetoric of 19th-Century English Psychiatry.Helen Small - 1994 - History of the Human Sciences 7 (1):27-55.
  • Euripides' Heracles in the Flesh.Brooke Holmes - 2008 - Classical Antiquity 27 (2):231-281.
    In this article, I analyze the role of Heracles' famous body in the representation of madness and its aftermath in Euripides' Heracles. Unlike studies of Trachiniae, interpretations of Heracles have neglected the hero's body in Euripides. This reading examines the eruption of that body midway through the tragedy as a part of Heracles that is daemonic and strange, but also integral to his identity. Central to my reading is the figure of the symptom, through which madness materializes onstage. Symptoms were (...)
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  • Diviners and Divination in Aristophanic Comedy.Nicholas D. Smith - 1989 - Classical Antiquity 8 (1):140-158.
  • Irony and Inspiration: Homer as the Test of Plato’s Philosophical Coherence in the Sixth Essay of Proclus’ Commentary on the Republic.Daniel James Watson - 2017 - International Journal of the Platonic Tradition 11 (2):149-172.
    _ Source: _Volume 11, Issue 2, pp 149 - 172 Even among sympathetic readers, there abides a sense that Proclus’ attachment to his authorities at least partially blinds him to Socratic irony. This has serious implications for his conciliation of Homer and Plato in the Sixth Essay of his _Commentary on the Republic_. A significant number of the passages in Plato’s dialogues, which Proclus takes as necessitating their agreement, appear to be examples of Socrates’ ironic mode. If this apparent necessity (...)
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  • Mystery Inquisitors: Performance, Authority, and Sacrilege at Eleusis.Renaud Gagnéé - 2009 - Classical Antiquity 28 (2):211-247.
    The master narrative of a profound crisis in traditional faith leading to a hardening of authority and religious persecution in late fifth-century Athens has a long scholarly history, one that maintains a persistent presence in current research. This paper proposes to reexamine some aspects of religious authority in late fifth-century Athens through one case-study: the trial of Andocides in 400 BCE. Instead of proposing a new reconstruction of the events that led to this trial, it will compare and contrast the (...)
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  • Helen in the Iliad; Ca Usa Belli and Victim of War: From Silent Weaver to Public Speaker.Hanna M. Roisman - 2006 - American Journal of Philology 127 (1):1-36.
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  • Tearing Apart the Zagreus Myth: A Few Disparaging Remarks on Orphism and Original Sin.Radcliffe G. Edmonds Iii - 1999 - Classical Antiquity 18 (1):35.
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  • Psychological Agency: Theory, Practice, and Culture.Stephen Rojcewicz - 2009 - Journal of Phenomenological Psychology 40 (2):223-230.
  • Euhemerus in Context.Franco De Angelis De Angelis & Benjamin Garstad - 2006 - Classical Antiquity 25 (2):211-242.
    Euhemerus, the famous theorist on the nature of the gods who lived around 300 BC, has usually been discussed as a disembodied intellectual figure, with scholars focusing on his literary and philosophical sources and influence. Although he is called “Euhemerus of Messene,” there is uncertainty as to where he was born, lived, and worked, in particular whether he came from Sicilian or Peloponnesian Messene. Until now, the conquests of Alexander the Great and the establishment of the Successor Kingdoms have been (...)
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  • On Misunderstanding Heraclitus: The Justice of Organisation Structure.David Shaw - 2018 - Philosophy of Management 18 (2):157-167.
    Writers on organisational change often refer to the cosmology of Heraclitus in their work. Some use these references to support arguments for the constancy and universality of organisational change and the consignment to history of organisational continuity and stability. These writers misunderstand the scope of what Heraclitus said. Other writers focus exclusively on the idea that originated with Heraclitus that the universe is composed of processes and not of things. This idea, which has been particularly associated with Heraclitus’s thought from (...)
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  • Responsibility and Justice in Aristotle’s Non-Voluntary and Mixed Actions.Andre Santos Campos - 2013 - Journal of Ancient Philosophy 7 (2):100.
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  • Building Beauty: Kantian Aesthetics in a Time of Dark Ecology.K. August - unknown
    In the aftermath of a normalized Foucaultian world with an all encompassing web of biopower, one remaining hope is to cultivate nimbleness. Nimbleness is an embodied aesthetic sensitivity to the material presence. Cultivating nimbleness is a particular style of cultivation; it is to willfully gather together one’s self in the wake of a formative force far richer than the derivative web of living power relationships of human embeddness within a horizon of social, economical, political and historical subjectivating power relations; which (...)
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  • Emotions, Ethics, and the "Internal Ought".Robert C. Solomon - 1996 - Cognition and Emotion 10 (5):529-550.
  • From Hippolyta to Hu: Colonization, Appropriation, and the Liberal Self.Michael J. Seidler - 1997 - The European Legacy 2 (7):1115-1136.
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  • Oracles of Orpheus? The Orphic Gold Tablets.Crystal Addey - 2012 - International Journal of the Platonic Tradition 6 (1):115-127.
    This article is currently available as a free download on ingentaconnect.
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  • Emotional Disorder.Demian Whiting - 2004 - Ratio 17 (1):90-103.
  • 'Shame' as a Neglected Value in Schooling.David Tombs - 1995 - Journal of Philosophy of Education 29 (1):23–32.
  • Star Music: The Ancient Idea of Cosmic Music as a Philosophical Paradox.E. Heyning - manuscript
    This thesis regards the ancient Pythagorean-Platonic idea of heavenly harmony as a philosophical paradox: stars are silent, music is not. The idea of ‘star music’ contains several potential opposites, including imagination and sense perception, the temporal and the eternal, transcendence and theophany, and others. The idea of ‘star music’ as a paradox can become a gateway to a different understanding of the universe, and a vehicle for a shift to a new – and yet very ancient – form of consciousness. (...)
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  • Persuasion, Falsehood, and Motivating Reason in Plato’s Laws.Nicholas R. Baima - 2016 - History of Philosophy Quarterly 33 (2).
    In Plato’s Laws, the Athenian Stranger maintains that law should consist of both persuasion (πειθώ) and compulsion (βία) (IV.711c, IV.718b-d, and IV.722b). Persuasion can be achieved by prefacing the laws with preludes (προοίμια), which make the citizens more eager to obey the laws. Although scholars disagree on how to interpret the preludes’ persuasion, they agree that the preludes instill true beliefs and give citizens good reasons for obeying the laws. In this paper I refine this account of the preludes by (...)
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  • Colloquium 3.Mark L. McPherran - 1993 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 9 (1):112-129.
  • Commentary on Inwood.Margaret Graver - 1999 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):44-56.
  • Commentary on Mitsis.Gisela Striker - 1988 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 4 (1):323-354.
  • Imre Lakatos.Paul Feyerabend - 1975 - British Journal for the Philosophy of Science 26 (1):1-18.
  • Deep Disagreement and the Virtues of Argumentative and Epistemic Incapacity.Jeremy Barris - 2018 - Informal Logic 38 (3):369-408.
    Fogelin’s Wittgensteinian view of deep disagreement as allowing no rational resolution has been criticized from both argumentation theoretic and epistemological perspectives. These criticisms typically do not recognize how his point applies to the very argumentative resources on which they rely. Additionally, more extremely than Fogelin himself argues, the conditions of deep disagreement make each position literally unintelligible to the other, again disallowing rational resolution. In turn, however, this failure of sense is so extreme that it partly cancels its own meaning (...)
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  • Euhemerus in Context.Franco Angelis de Angelides & Benjamin Garstad - 2006 - Classical Antiquity 25 (2):211-242.
    Euhemerus, the famous theorist on the nature of the gods who lived around 300 BC, has usually been discussed as a disembodied intellectual figure, with scholars focusing on his literary and philosophical sources and influence. Although he is called “Euhemerus of Messene,” there is uncertainty as to where he was born, lived, and worked, in particular whether he came from Sicilian or Peloponnesian Messene. Until now, the conquests of Alexander the Great and the establishment of the Successor Kingdoms have been (...)
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  • I. The History That is in Philosophy.Anthony O'Hear - 1985 - Inquiry: An Interdisciplinary Journal of Philosophy 28 (1-4):455-466.
  • Contributions of Neuropsychology to the Study of Ancient Literature.Franco Fabbro, Anastasia Fabbro & Cristiano Crescentini - 2018 - Frontiers in Psychology 9.
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  • ¿ Hubo Ritos de Paso Cruentos En El Orfismo?Ana Isabel Jiménez San Cristóbal - 2009 - Synthesis (la Plata) 16.
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  • Purification Through Emotions: The Role of Shame in Plato’s Sophist 230b4–E5.Laura Candiotto - 2018 - Educational Philosophy and Theory 50 (6-7):576-585.
    This article proposes an analysis of Plato’s Sophist that underlines the bond between the logical and the emotional components of the Socratic elenchus, with the aim of depicting the social valence of this philosophical practice. The use of emotions characterizing the ‘elenctic’ method described by Plato is crucial in influencing the audience and is introduced at the very moment in which the interlocutor attempts to protect his social image by concealing his shame at being refuted. The audience, thanks to Plato’s (...)
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  • The Descent of Shame1.Heidi L. Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566-594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  • The Descent of Shame.Heidi L. Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566 - 594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  • How Homeric is the Aristotelian Conception of Courage?Andrei G. Zavaliy - 2017 - Southern Journal of Philosophy 55 (3):350-377.
    When Aristotle limits the manifestation of true courage to the military context only, his primary target is an overly inclusive conception of courage presented by Plato in the Laches. At the same time, Aristotle explicitly tries to demarcate his ideal of genuine courage from the paradigmatic examples of courageous actions derived from the Homeric epics. It remains questionable, though, whether Aristotle is truly earnest in his efforts to distance himself from Homer. It will be argued that Aristotle's attempt to associate (...)
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  • Matricidal Madness in Foucault's Anthropology: The Pierre Rivière Seminar.John M. Ingham - 2007 - Ethos: Journal of the Society for Psychological Anthropology 35 (2):130-158.
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  • Matricidal Madness in Foucault's Anthropology: The Pierre Rivière Seminar.John M. Ingham - 2007 - Ethos: Journal of the Society for Psychological Anthropology 35 (2):130-158.
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  • The First Sophists and Feminism: Discourses of the “Other”.Susan C. Jarratt - 1990 - Hypatia 5 (1):27-41.
    In this essay, I explore the parallel between the historical exclusions of rhetoric from philosophy and of women from fields of rational discourse. After considering the usefulness and limitations of deconstruction for exposing marginalization by hierarchical systems, I explore links between texts of the sophists and feminist proposals for rewriting/rereading history by Cixous, Spivak, and others. I conclude that sophistic rhetoric offers a flexible alternative to philosophy as an intellectual framework for mediating theoretical oppositions among contemporary feminisms.
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  • The First Sophists and Feminism: Discourses of the "Other".Susan C. Jarratt - 1990 - Hypatia 5 (1):27 - 41.
    In this essay, I explore the parallel between the historical exclusions of rhetoric from philosophy and of women from fields of rational discourse. After considering the usefulness and limitations of deconstruction for exposing marginalization by hierarchical systems, I explore links between texts of the sophists and feminist proposals for rewriting/rereading history by Cixous, Spivak, and others. I conclude that sophistic rhetoric offers a flexible alternative to philosophy as an intellectual framework for mediating theoretical oppositions among contemporary feminisms.
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  • Aeschynē in Aristotle's Conception of Human Nature.Melissa Marie Coakley - unknown
    This dissertation provides a thorough examination of the role of aeschynē in Aristotle’s conception of human nature by illuminating the political and ethical implications of shame and shamelessness and the effect of these implications in his treatises. It is crucial, both to one’s own personhood and eudaimonia as well as to the existence of a just and balanced state, that aeschynē be understood and respected because of the self-evaluating ability that it maintains. The aim of this work is to show (...)
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  • Hesiod's Proem And Plato's Ion.Suzanne Stern-Gillet - 2014 - Classical Quarterly 64 (1):25-42.
    Plato's Hesiod is a neglected topic, scholars having long regarded Plato's Homer as a more promising field of inquiry. My aim in this chapter is to demonstrate that this particular bias of scholarly attention, although understandable, is unjustified. Of no other dialogue is this truer than of the Ion.
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  • Risk Interpretation: Between Doctor and Patient.Fernando Rosa - 2004 - Topoi 23 (2):165-176.
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  • Theognis of Megara and the Divine Creating Power in the Framework of Semiotic Textology: An Application of János Sándor Petöfi’s Theory to Archaic Greek Literature. [REVIEW]Mauro Giuffrè - 2012 - Journal of Logic, Language and Information 21 (3):325-346.
    This paper is a demonstration of an application of Semiotic Textology to a limited case study. The main aspects of Semiotic Textology, the theory elaborated by Petöfi, are presented; secondly the linguistic aspects of the interpretation of lines 133–134 of the Theognis of Megara’s poem, analysed in the framework of said theory, are presented. All the relevant syntactic, semantic, pragmatic information involved in text processing have been considered. Through fixed steps, it is shown that text processing is not exclusively a (...)
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  • Decision.Storrs Mccall - 1987 - Canadian Journal of Philosophy 17 (2):261 - 287.
    We all make decisions, sometimes dozens in the course of a day. This paper is about what is involved in this activity. It's my contention that the ability to deliberate, to weigh different courses of action, and then to decide on one of them, is a distinctively human activity, or at least an activity which sets man and the higher animals apart from other creatures. It is as much decisio as ratio that constitutes the distinguishing mark of human beings. Homo (...)
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  • The Nanotechnological Golem.Alexei Grinbaum - 2010 - NanoEthics 4 (3):191-198.
    We give reasons for the importance of old narratives, including myths, in ethical thinking about science and technology. On the example of a legend about creating artificial men we explore the side effects of having too much success and the problem of intermediate social status of bioengineered artefacts.
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  • Aristotle and Confucius on the Socioeconomics of Shame.Thorian R. Harris - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):323-342.
    The sociopolitical significance Aristotle and Confucius attribute to possessing a sense of shame serves to emphasize the importance of its development. Aristotle maintains that social class and wealth are prerequisites for its acquisition, while Confucius is optimistic that it can be developed regardless of socioeconomic considerations. The difference between their positions is largely due to competing views of praiseworthy dispositions. While Aristotle conceives of praiseworthy dispositions as “consistent” traits of character, traits that calcifiy as one reaches adulthood, Confucius offers us (...)
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  • Beyond Postmodernism: Restoring the Primal Quest for Meaning to Political Inquiry. [REVIEW]Louis Herman - 1997 - Human Studies 20 (1):75-94.
    My paper picks up a long ignored suggestion of Sheldon Wolin - that we use Thomas Kuhn''s analysis of scientific revolutions to examine the crisis of "normal" political science. This approach allows us to see the connection between the state of the discipline and the larger crisis of meaning afflicting modernity. I then use Eric Voegelin''s notion of a multicivilizational "truth quest" - or search for meaning - to make a case for institutionalizing "extraordinary" or "revolutionary" political science. I attempt (...)
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  • Ωσπερ Οι Κορyβαντιωντεσ: The Corybantic Rites in Plato's Dialogues.Ellisif Wasmuth - 2015 - Classical Quarterly 65 (1):69-84.
    Plato makes explicit references to Corybantic rites in six of his dialogues, spanning from the so-called early Crito to the later Laws. In all but one of these an analogy is established between aspects of the Corybantic rites and some kind of λόγος: the words of the poets in the Ion, Lysias' speech in the Phaedrus, and the arguments of Euthydemus and Dionysodorus, the personified Laws and Socrates in the Euthydemus, Crito and Symposium respectively. Plato's use of Corybantic analogies is (...)
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  • Does Modern Moral Philosophy Rest on a Mistake?Roger Crisp - 2004 - Royal Institute of Philosophy Supplement 54:75-93.
    Someone once told me that the average number of readers of a philosophy article is about six. That is a particularly depressing thought when one takes into account the huge influence of certain articles. When I think of, say, Gettier's article on knowledge, or Quine's ‘Two Dogmas’, I begin to wonder whether anyone is ever likely to read anything I write. Usually the arguments of these very influential articles have been subjected to widespread analysis and interpretation. The case of Elizabeth (...)
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  • The Second Stasimon of the "Oedipus Tyrannus".R. P. Winnington-Ingram - 1971 - Journal of Hellenic Studies 91:119-135.
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  • The Withering of Shared Life Through the Loss of Biodiversity.Dominique Lestel - 2013 - Social Science Information 52 (2):307-325.
    The article defends a conception of ecology that considers what ecosystems mean not only in themselves but also for themselves. Each living being is thus a message for another living being, and not merely a functional piece in a physical process of energy exchange or in an evolutionary process in which individual reproduction is all that counts. The article deems that the hatred of the animal kingdom characteristic of Western history and the resulting atrophy of our imagination of the living (...)
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  • Reflections on the Project of a Renewed Polis: After Athens and Jerusalem.Vrasidas Karalis - 2010 - Thesis Eleven 102 (1):6-23.
    This article discusses the historical opposition in the Western world between Athens as the centre of democratic political thinking, reason and philosophical knowledge and Jerusalem as the centre of religion, faith and revelation. It examines the historical trajectory of the debate from early Christianity to this day with special emphasis on the work of Leo Strauss and Eric Voegelin; it addresses the relation between faith and reason as two existential and political principles reinforcing each other and explores the symbiotic relationship (...)
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  • Assessing Internal Affairs.Hymie Anisman & Robert M. Zacharko - 1982 - Behavioral and Brain Sciences 5 (3):422-423.