Mutual feedback between human-made environments and facets of thought throughout history has yielded two myths: the Garden and the Citadel. Both myths correspond to Jung’s feminine and masculine collective subconscious, as well as to Nietzsche’s premise of Apollonian and Dionysian impulses in art. Nietzsche’s premise suggests, furthermore, that the feminine myth of the Garden is time-bound whereas the masculine myth of the Citadel, or the Ideal City, constitutes a spatial deportment. Throughout history the two myths have continually molded the built (...) environment and thought, but the myth of the Ideal City – from Plato to Descartes to modernity – came to dominate city-form and ensuing aspects of contemplation. This relationship seems to have shifted during the twentieth century. Intellectual dispositions have begun to be largely nurtured by an incongruous city-form emerging from the gap between the incessant promise for an automated, well-functioning city, on the one hand, and looming alienation, coupled with the factual, malfunctioning city, on the other hand. Urban decay, a persisting and time-bound urban event that is a byproduct of this configuration, suggests the ascent of the Garden myth in post-modern city-form. (shrink)

This lecture explores the political import of Chrysippus' account of why and how one should live as a citizen of the cosmos, and it makes a case for seeing this account as the invention of political cosmopolitanism. (The preprint uploaded here is the final English draft on which the German translation was based.).

The idea that there is a distinctively practical use of reason, and correspondingly a distinctively practical form of knowledge, unites many otherwise diverse voices in the history of practical philosophy: from Aristotle to Kant, from Rousseau to Marx, from Hegel to G.E.M. Anscombe, and many others. This volume gathers works by scholars who take inspiration from these and many other historical figures in order to deepen our systematic understanding of questions raised by their work that still are, or ought to (...) be, at the center of contemporary philosophical debate: the form and nature of practical reasoning, agential self-consciousness or practical knowledge, how knowledge of the good relates to our motivational capacity, and the shape of philosophical thinking about sound forms of living together. Accordingly, the volume is divided into three parts: action theory, meta-ethics, and political philosophy. This fusion of perspectives delivers novel possibilities not only for answering the systematic questions outlined above, but also for understanding both what unifies and distinguishes those historical voices that have sought to articulate the concept of practical reason. “This fascinating volume brings out the richness and profundity of an oft-neglected approach to understanding human agency, one that foregrounds action as itself an exercise of reason. Essays on ethics, mind, action, and political philosophy explore the history, substance, and implications of this idea, cutting across while also revealing the unity underlying various parts of philosophy that are typically treated separately.” – Eric Marcus, Auburn University. (shrink)

When people now talk about a relationship as being “Platonic”, they mean that the relationship is a non-sexual friendship. But what did Plato himself say about different kinds of relationship, and how did his name come to be associated with non-sexual relationships? While Plato’s Symposium has been the center of attention for his views on love, I argue that the Phaedrus and Laws VIII provide a much clearer account of Plato’s views. In these dialogues, Plato distinguishes between two kinds of (...) love and three kinds of lover. The two kinds of love are fundamentally oriented towards different objects: one kind of love is focused on the body of the beloved and seeks to extract as much bodily pleasure from them as possible, whereas the other kind of love is focused on the soul and seeks to benefit the beloved by improving their character. There is a lover for each kind of love, and a third kind of lover who is torn between these two opposing objects of love. Notably, in the kind of love directed towards the soul, the lovers will not engage in sexual activity. I argue that this is because Plato thinks that the natural function of sex is the procreation of good children and that engaging in such an intensely pleasurable activity risks making the lovers intemperate and lacking in self-control. Thus Plato thinks that the best kind of relationship is one of love (and not just friendship) but is nonetheless non-sexual. (shrink)

In this paper I explore the role of manners and morals. In particular, what is the connection between emotional demeanor and the inner stuff of virtue? Does the fact that we can pose faces and hide our inner sentiments, i.e., 'fake it,' detract from or add to our capacity for virtue? I argue, following a line from the Stoics, that it can add to our virtue and that, as a result, moral education needs to take seriously both a commitment to (...) good character and a commitment to the 'aesthetic' of character. (shrink)

Immanuel Kant was possibly both the most influential racist and the most influential moral philosopher of modern, Western thought. So far, authors have either interpreted Kant as an “inconsistent egalitarian” or as a “consistent inegalitarian.” On the former view, Kant failed to draw the necessary conclusions about persons from his own moral philosophy; on the latter view, Kant did not consider non‐White people as persons at all. However, both standard interpretations face significant textual difficulties; instead, I argue that Kant's moral (...) egalitarianism is so thin as to remain almost entirely useless as an antidote to racism. (shrink)

Against the traditional reading of Cynic cosmopolitanism, this essay advances the thesis that Diogenes’ world citizenship is a positive claim supported by philosophical argument and philosophical example. Evidence in favor of this thesis is a new interpretation of Diogenes’ syllogistic argument concerning law (nomos) (D.L. 6.72). Important to the argument are an understanding of Diogenes’ philanthropic character and his moral imperative to ‘re-stamp the currency’. Whereas Socrates understands his care as attached specially to Athens, Diogenes’ philosophical mission and form of (...) care attach not to his native Sinope but to all humanity. An important result is that Diogenes’ Cynicism provides an ancient example of cosmopolitanism that is philanthropic, minimalistic, experimental, and utopian. (shrink)

_ Source: _Volume 10, Issue 1, pp 1 - 39 Through a novel set of texts drawn from Plato, Porphyry, Plotinus, Ps. Julian, Proclus, Hermeias, Synesius and Damascius, I explore how anagogic _erōs_ in master-disciple relationships in Neoplatonism contributed to the attainment of self-knowledge and to the transmission of knowledge, authority and inspired insights within and outside the _diadochia_. I view anagogic _erōs_ as one of the most important channels of non-discursive pedagogy and argue for the mediating power of anagogic (...) _erōs_ in the attainment of the main goal of the Platonist: reorienting desire from sensible to intelligible beauty and changing one’s ontological status to become like god and attain union with the divine. After considering the problematic nature of Socratic _erōs_, its skeptics and detractors, I discuss the dynamics of philosopher-disciple relationships and the experience of anagogic _erōs_ in the following: the attack on Porphyry and defense by Plotinus following Porphyry’s recital of an ecstatic poem on _Hieros Gamos_, the concealment of anagogic _erōs_ behind the authoritative façade of an oracle, the intensely devotional private letters of Ps. Julian to the aged Iamblichus and of Synesius to his female master Hypatia; the identification of anagogic _erōs_ with theurgic ascent in Syrianus’s school according to Proclus and Hermeias and the experiences of anagogic _erōs_ outside the _diadochia_ in Damascius’ _Philosophical History_. I conclude that the true and correct practice of philosophy had much, if not everything to do with the anagogic _erōs_ between the true philosopher, the bacchant and the philosopher in training, aspiring to become transformed from thyrsus-bearer into bacchant. The privileged and exalted status given to the divine lover ensured the transmission of the philosophical tradition in all its richness, preserving both its discursive and non-discursive aspects as a system of thought, as a way of life and as a way of being and loving. (shrink)

_ Source: _Volume 63, Issue 3, pp 293 - 350 It is widely agreed that there is a gap between the personal and the social ethics of the Stoics due to the difficulty of harmonizing personal and social _oikeiōsis_. By reconstructing Epictetus’ theory of _oikeiōsis_, this paper aims to show that, in his ethics, there is no such gap, and this for two reasons: first, his account of social _oikeiōsis_ is not meant to ground his social ethics; second, his theory (...) of personal _oikeiōsis_ is a philosophical construct designed to provide a naturalistic justification to the utopian social project of the cosmopolis rather than to ground his personal ethics. (shrink)

The article reviews the uses of the term ‘oikonomia’ in Greek-speaking antiquity and illustrates how the term was used in all spheres of human existence and in various arts and sciences, usually denoting the prudent dispensation of the field resources. In this era the arts and sciences also received their own economies, and the term oikonomia, designating in most cases the prudent management of resources, appears in political theory, military strategy, law, finance, medicine, literary criticism, architecture, music, history and rhetoric. (...) Among all the spheres, arts and sciences that were economized, the story of oikonomia in the field of rhetoric is at the center of this article’s attention. As shown, the concept of oikonomia took an intermediate form between the realm of thought – that is, the domain of philosophy – and the realm of public speech – the domain of politics. (shrink)

For Seneca, the firmness of the Wise is shown in his ability to remain calm against attacks, as he explains in his treatise of that name. Attacks can come in the form of injustice, iniuria, and disparagement, contumelia; Seneca proves that neither of them affects the wise man. Contumelia is linked to contemptus in definition and conceptualization so that the remarks on how to deal with disparagement contain clues as to what contemptus means for Seneca. The article argues that Seneca (...) understands the term in a double sense: First, contemptus denotes a reprehensible attitude. Second, it designates a kind of indifference which is to be understood in the context of Stoic apatheia. (shrink)

The position of Socrates in Plato’s earlier dialogues is often seen as an anticipation of contemporary political theories. This article takes issue with the claim that Socrates anticipated modern theories of deliberative democracy. It examines three early Platonic dialogues and argues that the Socrates presented in the dialogues is actually far more dogmatic in ethical as well as religious matters than such annexations of Socrates can acknowledge. Furthermore, Socrates does not develop a theory that would support Athenian democracy. Although politically (...) inactive within the Athenian political framework, Socrates is nonetheless depicted in the Gorgias as formulating an “ethical” view of politics. According to this conception, true politics is always virtue‑ oriented. It is a matter of improving the characters of one’s fellow citizens, and is detached from the question of how political power should be distributed. Socrates’ political outlook is echoed in several Hellenistic philosophical schools, the Stoics in particular. (shrink)

En el contexto de su crítica a la fenomenomenología husserliana Michel Henry apela a la caracterización de los errores de la perspectiva hetero-afectiva remitiéndose a sus orígenes en la tradición sintetizados en los parámetros de la “gnosis griega” y su compromiso con la racionalidad entendida como comprensión de “objetos puestos a distancia”. La revisión de los alcances de esta categoría revela, sin embargo, que existen tratamientos en el pensamiento griego que apelan a la auto-afección y la inmanencia para dar cuenta (...) de elementos que exceden la dimensión ek-stática. En este trabajo se revisa el planteo henryano para mostrar sus puntos de contacto con el estoicismo, especialmente a partir de la teoría de Hierocles a propósito de la oikeîosis. Este recorrido permitirá sugerir que entre ambos planteos existe una compatibilidad estructural que hace posible apelar a claves de interpretación similares para dar cuenta de la convivencia de mecanismos de explicación que apelan a lo auto-afectivo y lo hétero-afectivo en un conjunto coherente. (shrink)

The principate of Augustus coincided with a surge of interest in the short Aristotelian treatise which we now entitle Categories, contributing to its later installation at the outset of the philosophical curriculum and its traditional function as an introduction to logic. Thanks in part to remarks made by Plutarch and Porphyry , the origin of this interest has often been traced to Andronicus of Rhodes: his catalogue and publication of the Aristotelian corpus began with the Categories and may have drawn (...) fresh attention to a previously obscure treatise. But the later Neoplatonic sources name several other philosophers who also discussed the Categories and played an important role in crafting its interpretation during the first centuries of our era. For example, the Neoplatonist Simplicius discusses the views of Stoics and Platonists who questioned the Categories' value as a treatment of grammar or ontology, while others defended its usefulness as an introduction to logic. These early debates, as these later sources suggest, exercised a lasting influence on the shape of subsequent philosophy and philosophical education within and beyond the Aristotelian tradition. (shrink)

This article discusses the difference between comradeship, brotherhood, and friendship in a military context. The difference between these bonds will be made clear with the help of the story of Achilles and Patroclus, poems of the war poets, and Aristotle's books on friendship in the Ethica Nicomachea, amplified with insightful reflections on this classical text by several present-day philosophers.

Republicanism may seem to be a nostalgic politics of place that is incapable of responding to the challenges of globalization.The burden of this essay is to demonstrate that this view is both right and wrong - right in regarding republicanism as a politics of place, butwrong in thinking that such a form of politics is irrelevant to an increasingly interconnected world. On the contrary, the republican concern for place provides the basis for the responsible, public-spirited action that cosmopolitan theorists need (...) to sustain their visions of global politics. (shrink)

The Roman imperial Stoics were familiar with exile. I argue that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a ‘citizen of the world’, a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an ‘indifferent’ that poses no obstacle to happiness. But other people are our fellow cosmic citizens (...) regardless of their language, race, ethnicity, customs, or country of origin. Our natural affinity and shared sociability with all people require us to help refugees and embrace them as welcome neighbors. Failure to do so violates our common reason, justice, and the gods’ cosmic law. (shrink)

The word ‘cosmopolitan’, which derives from the Greek word kosmopolitês (‘citizen of the world’), has been used to describe a wide variety of important views in moral and socio political philosophy. The nebulous core shared by all cosmopolitan views is the idea that all human beings, regardless of their political affiliation, do (or at least can) belong to a single community, and that this community should be cultivated. Different versions of cosmopolitanism envision this community in different ways, some focusing on (...) political institutions, others on moral norms or relationships, and still others focusing on shared markets or forms of cultural expression. The philosophical interest in cosmopolitanism lies in its challenge to commonly recognized attachments to fellow citizens, the local state, parochially shared cultures, and the like. (shrink)

Stoicism was one of the new philosophical movements of the Hellenistic period. The name derives from the porch (stoa poikilê) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held. Unlike ‘epicurean,’ the sense of the English adjective ‘stoical’ is not utterly misleading with regard to its philosophical origins. The Stoics did, in fact, hold that emotions like fear or envy (or impassioned sexual attachments, or passionate love of anything (...) whatsoever) either were, or arose from, false judgements and that the sage—a person who had attained moral and intellectual perfection—would not undergo them. The later Stoics of Roman Imperial times, Seneca and Epictetus, emphasise the doctrines (already central to the early Stoics' teachings) that the sage is utterly immune to misfortune and that virtue is sufficient for happiness. Our phrase ‘stoic calm’ perhaps encapsulates the general drift of these claims. It does not, however, hint at the even more radical ethical views which the Stoics defended, e.g. that only the sage is free while all others are slaves, or that all those who are morally vicious are equally so. Though it seems clear that some Stoics took a kind of perverse joy in advocating views which seem so at odds with common sense, they did not do so simply to shock. Stoic ethics achieves a certain plausibility within the context of their physical theory and psychology, and within the framework of Greek ethical theory as that was handed down to them from Plato and Aristotle. It seems that they were well aware of the mutually interdependent nature of their philosophical views, likening philosophy itself to a living animal in which logic is bones and sinews; ethics and physics, the flesh and the soul respectively (another version reverses this assignment, making ethics the.. (shrink)

Tristan J. Rogers ABSTRACT: What might a Stoic approach to politics look like? David Goodhart aptly describes the political divide pervading Western societies in terms of the ‘somewheres,’ who are communitarian, rooted in particular places, and resistant to social and political change, versus the ‘anywheres,’ who are cosmopolitan, mobile, and enthusiastic embracers of change. Stoicism ….

This thesis examines the Platonic brand in utopian fiction. It looks at Plato's dialogues, H. G Wells' A Modern Utopia and Aldous Huxley's Brave New World. The modern texts provide opportunities to observe the effects of ideas found in the dialogues, helping illustrate their implications for the Platonic utopia. Understanding the implications of Plato's textual criticism found in his dialogues is indispensable in understanding how his dialogues are to be understood and what may be understood to be his utopia. This (...) thesis is divided into four chapters; the first two chapters are further divided into sub-headings to assist with navigation of the argument. The first chapter isolates meaning from vocabulary and sets out Socrates' understanding of the relationship between the two entities. The second chapter proceeds to set out Socrates understanding of the hermeneutic effect on the interplay of his dialectic and interlocutors. The third chapter sets out how Socrates seeks to mitigate the distortion of articulated ideas. The fourth chapter concludes the argument stating that Plato's dialogues can only be understood as a unity, that his utopia cannot have a finality, instead it is fluid, free, continuing, Socratic, dialectic. (shrink)

This essay considers how ancient Stoic cosmopolitanism – roughly, the claim all human beings are members of the same “cosmopolis”, or universal city, and so are entitled to moral concern in virtue of possessing reason – informs Stoic thinking about how we ought to treat non-human entities in the environment. First, I will present the Stoic justification for the thesis that there are only rational members of the cosmopolis – and so that moral concern does not extend to any non-human (...) part of the natural world – and explore the foundations of these views in Stoic physics. Next, I will show that, like other anthropocentric theories, Stoic cosmopolitanism allows for environmental preservation and protection of non-human entities, so long as these activities ultimately benefit human beings. However, because the Stoics include the appreciation of natural beauty as a component of the happy life, this justification is not as feeble as it might seem. Humans are naturally set up to contemplate the order and complexity of the universe, and so environmental degradation and species loss, in marring this harmonious system, frustrates the achievement of the human goal. After exploring these facets of Stoic philosophy, and assessing to what extent they might justify environmental conservation, I close with a critical appraisal of Stoic theory – specifically, of the claims that (i) only humans possess reason and (ii) only rational creatures are deserving of moral concern. (shrink)