Greek Philosophers of the Hellenistic Age examines an important but frequently neglected group of philosophers writing after Aristotle between the third and first centuries B.C. The work of a distinguished intellectual historian, this book is based on an erudite reading of a vast number of primary sources: the Greek and Latin writings of the philosophers, and the fragments, paraphrases, and testimonies from their lost works. Kristeller explores the thought of Epicurus; Zenon and Cleanthes, the founder of the Stoic (...) class='Hi'>school and his successor; Pyrrhon and Arcesilaus, the founder of Skepticism and the philosopher who introduced it into the Platonic Academy; and Chrysippus, the third head of the Stoic school and its most important representative. Other figures include Carneades and Philo of Larissa, the second and third representatives of Skepticism in the Platonic Academy, respectively; Panaetius, the first leader of Middle Stoicism; and Antiochus of Ascalon, the head of the Academy, who led it back from Skepticism and prepared Middle Platonism, which paved the way for Neoplatonism. Originally presented as a series of lectures before the Scuola Normale Superiore in Pisa, Italy, Greek Philosophers of the Hellenistic Age assesses a group of philosophers who exerted an enormous influence upon pagan and Christian writers of late antiquity - including Cicero and St. Augustine - and on many medieval and early modern philosophers, theologians, and other thinkers. (shrink)

This chapter contains sections titled: A Brief History of Philosophical Schools in Antiquity Life in the Schools Specific Characteristics of Philosophy in the Hellenistic Schools Bibliography.

Peter Adamson offers an accessible, humorous tour through a period of eight hundred years when some of the most influential of all schools of thought were formed: from the third century BC to the sixth century AD. He introduces us to Cynics and Skeptics, Epicureans and Stoics, emperors and slaves, and traces the development of Christian and Jewish philosophy and of ancient science. Chapters are devoted to such major figures as Epicurus, Lucretius, Cicero, Seneca, Plotinus, and Augustine. But in (...) keeping with the motto of the series, the story is told 'without any gaps, ' providing an in-depth look at less familiar topics that remains suitable for the general reader. For instance, there are chapters on the fascinating but relatively obscure Cyrenaic philosophical school, on pagan philosophical figures like Porphyry and Iamblichus, and extensive coverage of the Greek and Latin Christian Fathers who are at best peripheral in most surveys of ancient philosophy. A major theme of the book is in fact the competition between pagan and Christian philosophy in this period, and the Jewish tradition also appears in the shape of Philo of Alexandria. Ancient science is also considered, with chapters on ancient medicine and the interaction between philosophy and astronomy. Considerable attention is paid also to the wider historical context, for instance by looking at the ascetic movement in Christianity and how it drew on ideas from Hellenic philosophy. From the counter-cultural witticisms of Diogenes the Cynic to the subtle skepticism of Sextus Empiricus, from the irreverent atheism of the Epicureans to the ambitious metaphysical speculation of Neoplatonism, from the ethical teachings of Marcus Aurelius to the political philosophy of Augustine, the book gathers together all aspects of later ancient thought in an accessible and entertaining way. (shrink)

Greek Philosophers of the Hellenistic Age examines an important but frequently neglected group of philosophers writing after Aristotle between the third and first centuries B.C. The work of a distinguished intellectual historian, this book is based on an erudite reading of a vast number of primary sources: the Greek and Latin writings of the philosophers, and the fragments, paraphrases, and testimonies from their lost works. Kristeller explores the thought of Epicurus; Zenon and Cleanthes, the founder of the Stoic (...) class='Hi'>school and his successor; Pyrrhon and Arcesilaus, the founder of Skepticism and the philosopher who introduced it into the Platonic Academy; and Chrysippus, the third head of the Stoic school and its most important representative. Other figures include Carneades and Philo of Larissa, the second and third representatives of Skepticism in the Platonic Academy, respectively; Panaetius, the first leader of Middle Stoicism; and Antiochus of Ascalon, the head of the Academy, who led it back from Skepticism and prepared Middle Platonism, which paved the way for Neoplatonism. Originally presented as a series of lectures before the Scuola Normale Superiore in Pisa, Italy, Greek Philosophers of the Hellenistic Age assesses a group of philosophers who exerted an enormous influence upon pagan and Christian writers of late antiquity - including Cicero and St. Augustine - and on many medieval and early modern philosophers, theologians, and other thinkers. (shrink)

This comprehensive sourcebook makes available in the original Latin and Greek the principal extant texts required for the study of the Stoic, Epicurean and sceptical schools of philosophy. The material is organised by schools, and within each school topics are treated thematically. The volume presents the same texts as are translated in The Hellenistic Philosophers, Volume 1. The authors provide their own critical apparatus, and also supply detailed notes on the more difficult texts. This volume is (...) equipped with a large annotated bibliography. (shrink)

Changes in the nature and conception of philosophy reflect changes in the modes in which philosophy was pursued during the first thousand years of the formation and influence of Aristotle’s philosophy. In the Hellenic period, philosophy consisted of inquiry and discussion, oral or written, in expositions or dialogues. Recording other positions, past or present, that is, history, was part of both modes of philosophizing. In the Hellenistic period, philosophy moved into schools and libraries and became scholastic and scholarly. (...) The schools interpreted doctrines and methods, and the libraries edited books and classified the branches of knowledge and letters. The history of philosophy became records of the opinions of philosophers and the successions of schools, or histories of sciences and arts. Aristotelianism was formed among the Hellenistic schools of philosophy, and members of the Peripatetic school wrote the first histories of science. Aristotle’s works were not needed in either enterprise. His books were preserved, lost, forgotten, and emended, and editors determined their authenticity, contents, structure, and order. In the period of the Roman Empire, philosophy was rejoined to rhetoric, dialectic, and sophistic. It was the period of the Second Sophistic, during which political and forensic rhetoric declined, the Platonic dialectic of dialogues and Ideas was transformed into the Neoplatonic dialectic of hierarchies and the One, and Sophistic assumed therapeutic functions in conjunction with medicine, and theatrical and mass-educational functions as epideictic rhetoric. The works of Aristotle were epitomized and interpreted, and Aristotelian words and ideas entered into the formation of a new organization of the liberal arts, a new transcendental theology, and new forms of literature and literary criticism. (shrink)

This is a survey of the history, organization and activities of hellenistic and roman philosophical schools, followed by a study of the way in which these schools shaped the notion and practice of philosophy during this period.

In the two golden centuries that followed the death of Socrates, ancient philosophy underwent a tremendous transformation that culminated in the philosophical systematizations of Plato, Aristotle and the Hellenistic schools. Fundamental figures other than Plato were active after the death of Socrates; his immediate pupils, the Socratics, took over his legacy and developed it in a variety of ways. This rich philosophical territory has however been left largely underexplored in the scholarship. This collection of eleven previously (...) unpublished essays by leading scholars fills a gap in the literature, providing new insight into the ethics, metaphysics, and epistemology as developed by key figures of the Socratic schools. Analyzing the important contributions that the Socratics and their heirs have offered ancient philosophical thought, as well as the impact these contributions had on philosophy as a discipline, this book will appeal to researchers and scholars of Classical Studies, as well as Philosophy and Ancient History. (shrink)

In this paper, we pause to assess a long-standing and ongoing outreach programme by King’s College London and The Philosophy Foundation. In it, philosophy students at university are recruited and trained to facilitate philosophy sessions for pupils who go to schools with high rates of free school meals. This paper describes every stage of that programme, from the recruitment and training of students to the difficulties that can accrue along the way. It also argues that the programme has (...) a benefit which is underappreciated and understudied in the literature on philosophy in schools, which is that it fosters cultural capital among the pupils who participate in it. As such, the paper serves both as a proof of concept for a high-quality, cost-effective philosophical outreach programme and as an impetus for further research into the effects of such programmes. (shrink)

The mathematical scenario in Italy during the Late Middle Ages and the Renaissance is mainly dominated by the treatises on the abacus, which developed together with the abacus schools. In that context, between approximately the last thirty years of the fourteenth century and the first twenty years of the sixteenth century, the manuscript and printed tradition tell us of queries and challenges, barely known or totally unknown, in which the protagonists were abacus masters. We report in this work on (...) the most significant examples and draw out interesting cues for thoughts and remarks of a scientific, historical and biographical nature. Five treatises, written in the fifteenth and sixteenth century, have been the main source of inspiration for this article: the Trattato di praticha d’arismetricha and the Tractato di praticha di geometria included in the codices Palat. 573 and Palat. 577 (c. 1460) kept in the Biblioteca Nazionale of Florence and written by an anonymous Florentine disciple of the abacist Domenico di Agostino Vaiaio; another Trattato di praticha d’arismetrica written by Benedetto di Antonio da Firenze in 1463 and included in the codex L.IV.21 kept in the Biblioteca Comunale of Siena; the Tractatus mathematicus ad discipulos perusinos written by Luca Pacioli between 1477 and 1480, manuscript Vat. Lat. 3129 of the Biblioteca Apostolica Vaticana; and Francesco Galigai’s Summa de arithmetica, published in Florence in 1521. (shrink)

The present essay focuses on the Frankfurt School’s views on relations between philosophy and science. The author specifically concentrates on Horkheimer, the School’s leader, and Habermas, its most prominent contemporary representative. In her reconstruction of the Frankfurt School’s approach to the dependencies between philosophy and science the author—similarly to the Frankfurt theoreticians—abstains from treating it abstractly, instead placing it in its social and historiosophical context. The essay’s leading thesis is that the Frankfurt School sees philosophical (...) self-reflection as a remedy for the crisis in European culture, visible since the beginnings of the modern era in the rise of instrumental thinking. The author reminds that the assumption of philosophy’ primacy over science—or the primacy of wisdom over knowledge—has found avid support among philosophers of other eras and other schools of thought. (shrink)

This article outlines the contributions of the Kraków School to the field of science and religion. The Kraków School is a group of philosophers, scientists, and theologians who belong to the milieu of the Copernicus Center for Interdisciplinary Studies. The members of the group are engaged in inquiries pertaining to the relationship between theology and various sciences, in particular cosmology, evolutionary theory, and neuroscience. The article includes a presentation of the historical background of the School, as well (...) as its main original contributions pertaining to the history of the interactions between science and religion, the rationality and mathematicity of the universe, theology of science, and the role of logic in theology. (shrink)

We take into account two areas of the logical research of the Lvov-Warsaw School. First, we consider a new approach to research in the history of logic introduced and practiced by Łukasiewicz and some of his followers. In this style of doing history of logic, the knowledge of original philosophical and logical texts was combined with competence in modern logic. This method resulted in many important discoveries both in history and in logic and philosophy. At the same time, (...) we pay attention to contemporary historical research devoted to the logic created by the School itself. In this context, we present an overview of the six papers included in the special issue ‘Logic and its History in the Lvov-Warsaw School’. These papers were presented at an international symposium, ‘History in/of the Lvov-Warsaw School’, held in October 2022 in Warsaw, and they cover various aspects of historical-logical and logical achievements of the School. They concern topics from history of ancient logic, history of modern proof theory, and the issues of applying logic to philosophy and theology in the same way as the one implemented at the Lvov-Warsaw School. (shrink)

The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline but as a worldly art of grappling with issues of daily and urgent human significance. In this classic work, Martha Nussbaum maintains that these Hellenistic schools have been unjustly neglected in recent philosophic accounts of what the classical "tradition" has to offer. By examining texts of philosophers such as Epicurus, Lucretius, and Seneca, she recovers a valuable source for current moral and political thought and encourages (...) us to reconsider philosophical argument as a technique through which to improve lives. Written for general readers and specialists, The Therapy of Desire addresses compelling issues ranging from the psychology of human passion through rhetoric to the role of philosophy in public and private life. (shrink)

The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline but as a worldly art of grappling with issues of daily and urgent human significance. In this classic work, Martha Nussbaum maintains that these Hellenistic schools have been unjustly neglected in recent philosophic accounts of what the classical "tradition" has to offer. By examining texts of philosophers such as Epicurus, Lucretius, and Seneca, she recovers a valuable source for current moral and political thought and encourages (...) us to reconsider philosophical argument as a technique through which to improve lives. Written for general readers and specialists, The Therapy of Desire addresses compelling issues ranging from the psychology of human passion through rhetoric to the role of philosophy in public and private life. (shrink)

The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline, but as a worldly art of grappling with issues of daily and urgent human significance: the fear of death, love and sexuality, anger and aggression. Like medicine, philosophy to them was a rigorous science aimed both at understanding and at producing the flourishing of human life. In this engagingly written book, Martha Nussbaum maintains that these Hellenistic schools have been unjustly neglected in recent philosophic accounts (...) of what the classical "tradition" has to offer. By examining texts of philosophers committed to a therapeutic paradigm - including Epicurus, Lucretius, Sextus Empiricus, Chrysippus, and Seneca - she recovers a valuable source for current moral and political thought and encourages us to reconsider philosophical argument as a technique through which to improve lives. In describing the contributions of Hellenistic ethics, Nussbaum focuses on each thinker's treatment of the question of emotion. All argued that many harmful emotions are based on false beliefs that are socially taught, and that good philosophical argument can transform emotions, and, with them, both private and public life. Written for general readers and specialists, this book addresses compelling issues ranging from the psychology of human passion through rhetoric to the role of philosophy in public and private life. (shrink)

In the Nyāya school of Classical Indian Philosophy, the concept of word meaning is described in detail; however, the theory of metaphor seems to clash with the theory of word meaning. This paper explores the theory of meaning in the early Nyāya theory and whether metaphor is compatible with it. The Nyāya theory of meaning is a 'basis for application' (pravrttinimitta) model: words pick out references because of the conventions and practices of use. Yet, these words can come to (...) refer to something completely different by pushing off its conventional usage and taking on a metaphorical meaning. If the referent is determined on the basis of the properties it possesses, how it is possible that only some properties are applied to a referent in metaphorical cases when, conventionally, a referent must possess all of the properties before the word is applied to it? This paper will investigate three main questions: 1) what is the nature of a referent according to the Nyāya?; 2) what is the mechanism for metaphorical transfer that allow some properties to transfer and not others?; and 3) what are the philosophical implications of the Naiyāyikas understanding of meaning? (shrink)

In the field of philosophy, the common view of philosophy as an essentially Western discipline persists even today, while non-Western philosophy tends to be undervalued and not investigated seriously. In the field of Japanese studies, in turn, research on Japanese philosophy tends to be reduced to a matter of projecting existing stereotypes of alleged Japanese cultural uniqueness through the reading of texts. In Nothingness in the Heart of Empire: The Moral and Political Philosophy of the Kyoto School in Imperial (...) Japan, Harumi Osaki resists both these tendencies. She closely interprets the wartime discourses of the Kyoto School, a group of modern Japanese philosophers who drew upon East Asian traditions as well as Western philosophy. Her book lucidly delves into the non-Western forms of rationality articulated in such discourses, and reveals the problems inherent in them as the result of these philosophers' engagements in Japan's wartime situation, without cloaking these problems under the pretense of "Japanese cultural uniqueness." In addition, in a manner reminiscent of the controversy surrounding Martin Heidegger's involvement with Nazi Germany, the book elucidates the political implications of the morality upheld by the Kyoto School and its underlying metaphysics. As such, this book urges dialogue beyond the divide between Western and non-Western philosophies, and beyond the separation between "lofty" philosophy and "common" politics. (shrink)

Confucius in the Technology Realm is a ground-breaking new approach to the dynamic world of Education Technology. In this work, the author has decided to soften on structure and focus on art - to take a philosophical approach to the planning and management of the chaotic and ever-changing realm of Educational Technology - what would Confucius think about Ed Tech? But while providing a method of inquiry for philosophical guidance, the book is also meant to reinforce the ethereal (...) concepts with real-world, Ed Tech examples. The ultimate objectives of impacting student learning and achievement and mastery of philosophical self-discipline becomes one and the same - thus, the Tao of Education Technology may be seen as Confucius' viewpoint, helping identify the path to transcending the organization's people, policies, and processes to attain a state where the whole is greater than the sum of its parts - where the education technology infrastructure and operational support structure are ingrained and embodied within the organization as a whole. (shrink)

In seeking to understand the development of philosophy in later antiquity it is important to take account of Clement of Alexandria, perhaps the first Christian writer to be greatly influenced by the systems of Greece. Accordingly in this article certain aspects of Clement's doctrine will be selected for examination where his obligations to the philosophers have apparently hitherto received insufficient attention. In a valuable paper Mr. R. P. Casey has dealt with many important points, but there is room for further (...) exploration, both by the philological method and by a careful comparison of corresponding ideas in Clement and Plotinus. I am here concerned to stress resemblances rather than to prove, for instance, that any direct connection exists between Neoplatonism and Alexandrian theology. It is nevertheless not irrevelant to mention that Ammonius Saccas, the professor whose lectures both Origen the Christian and Plotinus were to attend, and who, besides being a Platonist, if not the founder of Neoplatonism, was also an apostate Christian, had probably begun to attract attention in Alexandria at the time when Clement was head of the Christian School there, in which perhaps Ammonius himself had been originally educated. There seems nothing to prevent the assumption that Ammonius and Clement were known at least by name to each other, and perhaps the philosopher under whom Plotinus was to study for eleven years had even sat by the side of Clement at the feet of Pantaenus, the erstwhile Stoic and founder of the Catechetical School. However that may be, both Neoplatonism and Alexandrian theology show a markedly similar tendency, and in the Enneads and the Stromateis there are many equivalent features. (shrink)

Discussions about the nature of the emotions in Hellenistic philosophy have aroused intense scholarly interest over the last few years. The topics covered by the essays in this volume range from the classical background of Hellenistic theories, through debates on emotion in the major Hellenistic schools, to discussions in later antiquity. Special emphasis is placed on the development of the Stoic views on the nature and value of the emotions. The essays are written with a high (...) level of philosophical and classical scholarship, but contain no exclusive technicalities. Audience: This first comprehensive treatment of the emotions in Hellenistic philosophy can be read with pleasure and profit not only by professionals in ancient philosophy but also all those who are interested in the philosophy of mind and its history. (shrink)

Teachers and Texts in the Ancient World presents a comprehensive and accessible survey of religious and philosophical teaching and classroom practices in the ancient world. Snyder synthesizes a wide range of ancient evidence and modern scholarship to address such questions as how the literary practices of Jews and Christians compared to the literary practices of the philosophical schools and whether Christians were particularly noteworthy for their attachment to scripture.

Many of the philosophical treatises which Cicero wrote in the last years of his life quote, discuss, and debate the various doctrines and philosophical systems of the Hellenistic schools of philosophy. Although Cicero sometimes represents himself as only translating or reproducing Greek ideas for a Latin or Roman audience, his actual philosophical practice is much more subtle and varies from treatise to treatise. In some treatises, such as On the Nature of the Gods or Tusculan (...) Disputations, Cicero incorporates the views of the Hellenistic schools into a philosophical presentation oriented by the methodology of the New Academy, which sought to call into question the dogmas of those schools. In other treatises, such as On Duty, Cicero philosophizes in light of Hellenistic views, but he does so critically and discriminately, arriving at a novel philosophical position which is responsive to the intellectual predicaments occasioned by the collapse of the Roman Republic. (shrink)

In seeking to understand the development of philosophy in later antiquity it is important to take account of Clement of Alexandria, perhaps the first Christian writer to be greatly influenced by the systems of Greece. Accordingly in this article certain aspects of Clement's doctrine will be selected for examination where his obligations to the philosophers have apparently hitherto received insufficient attention. In a valuable paper Mr. R. P. Casey has dealt with many important points, but there is room for further (...) exploration, both by the philological method and by a careful comparison of corresponding ideas in Clement and Plotinus. I am here concerned to stress resemblances rather than to prove, for instance, that any direct connection exists between Neoplatonism and Alexandrian theology. It is nevertheless not irrevelant to mention that Ammonius Saccas, the professor whose lectures both Origen the Christian and Plotinus were to attend, and who, besides being a Platonist, if not the founder of Neoplatonism, was also an apostate Christian, had probably begun to attract attention in Alexandria at the time when Clement was head of the Christian School there, in which perhaps Ammonius himself had been originally educated. There seems nothing to prevent the assumption that Ammonius and Clement were known at least by name to each other, and perhaps the philosopher under whom Plotinus was to study for eleven years had even sat by the side of Clement at the feet of Pantaenus, the erstwhile Stoic and founder of the Catechetical School. However that may be, both Neoplatonism and Alexandrian theology show a markedly similar tendency, and in the Enneads and the Stromateis there are many equivalent features. (shrink)

The philosophers of the Hellenistic schools in ancient Greece and Rome made important contributions to the philosophy of mind and the philosophy of psychology. This volume, which contains the proceedings of the Fifth Symposium Hellenisticum, describes and analyses their contributions on issues such as: the nature of perception, imagination and belief; the nature of the passions and their role in action; the relationship between mind and body; freedom and determinism; the role of pleasure as a goal; the effects (...) of poetry on belief and passion. Written with a high level of historical and philosophical scholarship, the essays are intended both for classicists and for specialists interested in the philosophy of mind. (shrink)

This article is based on an analysis of two types of argument, called utilitarian and educational respectively, which are commonly used to justify the teaching of modern/foreign languages in schools. Serious flaws are identified in the utilitarian arguments often employed to defend the teaching of modern languages and different educational arguments which might be offered as justification for their inclusion in the school curriculum are distinguished and appraised. The paper concludes with a consideration of the implications of the (...) foregoing analysis for the place of modern languages in the school curriculum. (shrink)

The period leading up to the Revolutions of 1848 was a seminal moment in the history of political thought, demarcating the ideological currents and defining the problems of freedom and social cohesion which are among the key issues of modern politics. This 2006 anthology offers research on Hegel's followers in the 1830s and 1840s. With essays by philosophers, political scientists, and historians from Europe and North America, it pays special attention to questions of state power, the economy, poverty, and labour, (...) as well as to ideas on freedom. The book examines the political and social thought of Eduard Gans, Ludwig Feuerbach, Max Stirner, Bruno and Edgar Bauer, the young Engels, and Marx. It places them in the context of Hegel's philosophy, the Enlightenment, Kant, the French Revolution, industrialization, and urban poverty. It also views Marx and Engels in relation to their contemporaries and interlocutors in the Hegelian school. (shrink)

This paper is a history of philosophy in Australia in the first decade of the twenty-first century. It considers, among other things: (1) the state of the higher education sector; (2) the state of the humanities; (3) the state of philosophy in the academy; (4) support for philosophy in the academy; (5) the role of philosophy beyond the academy; (6) changes in philosophical practice in this decade,; (7) changes in the teaching of philosophy in this decade; and (8) the (...) domains of inquiry in which philosophers worked in this decade. (shrink)

The doctrines of the Hellenistic Schools - Epicureans, Stoics, and Sceptics - are known to have had a formative influence on later thought, but because the primary sources are lost, they have to be reconstructed from later reports. This important collection of essays by one of the foremost interpreters of Hellenistic philosophy focuses on key questions in epistemology and ethics debated by Greek and Roman philosophers of the Hellenistic period. There is currently a new awareness of (...) the great interest and influence of Hellenistic philosophy. In bringing together a major collection of scholarly and interpretative studies by a leading figure in the field, this volume is a boon to philosophers and classicists who work on the Hellenistic period, but also to students keen to enrich their understanding of the history of epistemology and ethics. (shrink)

The ‘Dialectical school’ denotes a group of early Hellenistic philosophers that were loosely connected by philosophizing in the — Socratic — tradition of Eubulides of Megara and by their interest in logical paradoxes, propositional logic and dialectical expertise. . Its two best known members, Diodorus Cronus and Philo the Logician, made groundbreaking contributions to the development of theories of conditionals and modal logic. Philo introduced a version of material implication; Diodorus devised a forerunner of strict implication. Each developed (...) a system of modal notions that satisfies the basic logical requirements laid down by modern standard modal theories. In antiquity, Diodorus Cronus was famous for his so called Master Argument, which aims to prove that only the actual is possible. (shrink)

This chapter contains sections titled: Hippocrates With and Against Philosophy Alexandrian Medicine and the Hellenistic Philosophical Schools The Theoretical Audacity of the Medical Schools Medicine and Skepticism Ethics and Medicine Bibliography.

The philosophers of the Hellenistic schools in ancient Greece and Rome (Epicureans, Stoics, Sceptics, Academics, Cyrenaics) made important contributions to the philosophy of mind and the philosophy of psychology. This volume, which contains the proceedings of the Fifth Symposium Hellenisticum, describes and analyses their contributions on issues such as: the nature of perception, imagination and belief; the nature of the passions and their role in action; the relationship between mind and body; freedom and determinism; the role of pleasure (...) as a goal; the effects of poetry on belief and passion. Written with a high level of historical and philosophical scholarship, the essays are intended both for classicists and for specialists interested in the philosophy of mind. (shrink)

This essay attempts to examine the difficult question of sex scandals both in public school settings and in the academy. It raises issues over the way authority in the classroom is unequally exercised by both male and female teachers in terms of power and seduction. However, the Law remains explicit when it comes to judging who is at fault within a-student relationship that collapses into the bedroom. The ethics that surround such sexual affairs is raised through the psychoanalytic and (...) philosophical writings of Jacques Lacan. The essay ends by offering a surprised perspective over the question whether an ethics of diabolical evil is possible, given that such affairs are differentiated as post-Oedipal relationships where age differentiations have become blurred. (shrink)

Nie Bao 聶豹 (1487-1563) was a Neo-Confucian philosopher and scholar-official of sixteenth-century Ming China. In his Ming ru xue an 明儒學案 (Case studies of Ming Confucians), Huang Zongxi 黃宗羲placed him in the Jiangxi (Jiangyou 江右) group of Wang Yangming followers. The goal of this article is to provide a sketch of Nie Bao’s political trajectory and intellectual development from his early years until he was imprisoned in 1547, as well as translation of important documents pertaining to that trajectory and development. (...) By the time of his imprisonment, Nie Bao had articulated the essential elements of his philosophy of realizing centeredness and returning to silence, and with that, his own unique interpretation of the meaning of the extension of the innate knowledge of the good. -/- 第二十一届明史國際學術研討會 論文匯編 Proceedings of the Twenty-First International Conference of the Chinese Ming History Society. (shrink)

At the end of the eighteenth century, the new revolutionary authorities in France made history one of the most important school subjects in their central schools. In order to teach this subject, the revolutionaries prescribed all teachers to use Claude-François-Xavier Millot's Élémens d’histoire générale (1772-1773). In this article, the characteristics that molded the narrative of this textbook will be analyzed. What form did the composition of this book, especially recommended because of its ‘philosophical plan’, take? How did (...) its historiography relate to that of other enlightened historians such as Voltaire, Montesquieu, Mably or Goguet? And how was it that Millot's textbook was still considered useful for history teaching almost twenty years after its publication date? (shrink)

This paper argues for the value of philosophers in a school of social sciences within a university, for fixing what I call disciplinary constitutions. A disciplinary constitution is a statement of “How our discipline works: how we achieve the ends of our discipline.” A lot of people depend on a constitution, but such a thing usually runs into problems and philosophers can identify these problems and propose solutions. I suggest that it is essential for the autonomy of an ambitious (...) school to be able to do such work internally. (shrink)

In the history of philosophy, Jean-Jacques Rousseau is mainly considered as an atypical philosopher of the Enlightenment, as a pioneer of the revolutionary idea of a free civilian state and natural law; in literary history, he is considered the forerunner of Romanticism, the writer who perfected the form of an epistolary novel, as well as a sentimentalist. However, this paper focuses on the biographical approach, which was mostly excluded in observation of those works revealing Rousseau as the originator of the (...) autobiographical novelistic genre. The subject of this paper is the issue of credibility of self-portraits, and through this problem it highlights the facts from the author?s life. This paper relies on a biographical approach, not in the positivistic sense but in the phenomenological key. This paper is mainly inspired by the works of the Geneva School theorists - Starobinski, Poulet and Rousset. Zan-Zak Ruso uglavnom je u istoriji filozofije promatran kao netipican filozof epohe prosvetiteljstva, kao zacetnik revolucionarnih ideja o slobodnoj gradjanskoj drzavi i prirodnom pravu; u istoriji knjizevnosti kao preteca romantizma, pisac koji je usavrsio epistolarnu formu romana i sentimentalista. Medjutim, u ovom radu fokus je na prenebregavanom biografskom pristupu onim delima u kojima se Ruso otkriva kao zacetnik autobiografskog romanesknog zanra. Preispitan je problem verodostojnosti autoportreta i kroz taj problem osvetljene su cinjenice iz autorovog zivota. Pristup u ovom tekstu oslonjen je na biografski, ali ne u pozitivistickom vec u fenomenoloskom kljucu. Osnovna inspiracija za tekst bili su radovi teoreticara zenevske skole - Starobinskog, Pulea i Rusea. (shrink)

The Long Nineteenth Century--from Romanticism, to socialism, and phenomenology--was a prosperous time for women philosophers. This Handbook, the first of its kind, is dedicated to their works. It explores women's pathbreaking contributions to philosophy: the ways in which they shaped and transformed philosophical movements, the new concepts they established and schools they helped form, and the philosophical problems they uncovered and sought to resolve. Through thirty-one chapters, the Handbook furnishes novel interpretations of the contributions of women philosophers (...) in the German tradition, while also deepening and revising our understanding of nineteenth-century philosophy. By investigating the nineteenth century through the works of women philosophers, the Handbook detects understudied or unknown connections between figures, movements, and positions in European thought. It offers a richer and more complex picture of one of the most exciting periods in the history of philosophy, and raises crucial systematic questions concerning the philosophical canon and canon-making. Through its newly-commissioned contributions, the Handbook honors the work of trailblazing women philosophers. (shrink)

This paper is inspired by the 1995 dispute between the philosophers Jürgen Habermas and John Rawls in the Journal of Philosophy about the role of the philosopher in the public sphere. I am criticizing Habermas in his attempt to depict Rawls as a kind of justice expert. I am grounding my defence of Rawls in an argument that parallels Quine’s indeterminacy argument.This crossover of argumentative strategies taken from analytic philosophy into moral and political theory maybe can account for the relevance (...) of this paper to post-linguistic-turn philosophy, firstly, because the syncretistic nature of such an attempt bears a certain affinity to postmodern fashions of thinking. Secondly, I believe that a thinker such as Quine who is firmly rooted in the analytic tradition nevertheless surpasses this tradition in a way that in some respects may be seen as paralleling the developments in post-structuralist and postmodern thought.In Quine and some of his contemporaries and disciples, analytic philosophy turns away from the positivist assumptions of its fathers. It no longer stipulates a single way of representing the positive world in the one and only true theory. Truth, in fact, comes to be looked at as relative to a theory of which there can be many. However, if many theories serve the same purpose equally well, then truth, as theory dependent, becomes a pluralistic concept itself.This much I think I should say to guard against the misunderstanding that all analytic philosophy is positivistic and hence that all moral and political theory that avails itself of argumentative strategies from the analytic school is infected by positivism. Analytic philosophy has of course inherited the scepticism of the positivists with respect to classical metaphysics. It refused to tackle metaphysical problems directly because it very often dismissed them as merely a confused way of speaking.In order to assess where the problem is real or where, in fact, there is no problem at all, analytic philosophy turned towards our common way of speaking about the problem in question. Instead of directly asking, for example, whether human beings have a free will, analytic philosophers would ask: how do we talk about freedom? Or: what do we mean by the word 'freedom' in our everyday conversation?Consequently, either the metaphysical problem would go away or it had to be reformulated and clarified in terms of a language that we do understand. Asking these kinds of questions is of course critical of classical metaphysics, but it is not necessarily positivistic.Thus, it seems that we have to distinguish two kinds of philosophical schools both operating under the paradigm of the linguistic turn: the early positivist and the later non-positivist schools of analytic philosophy. Both share the view that reflection upon language is the primary step in philosophical investigation. They differ in their respective monistic and pluralistic conceptions of science and truth.Now, the question arises as to where to place moral and political theory within this paradigm. Until the early seventies when Rawls's Theory of Justice appeared, it was commonly held among analytic philosophers that moral and political theory had no place at all in modern post-metaphysical philosophy. It was either not scientific enough or it would be subsumed under the social sciences.It is Rawls, precisely, who made this view obsolete demonstrating that moral and political theory can operate outside the whole paradigm of post-linguistic-turn analytic philosophy and still not fall prey to the inadequacies of the old-fashioned metaphysics that had been dismissed. I would therefore call Rawls an early post-linguistic-turn philosopher. (shrink)

Professor Gutas deals here with the lives, sayings, thought, and doctrines of Greek philosophers drawn from sources preserved in medieval Arabic translations and for the most part not extant in the original. The Arabic texts, some of which are edited here for the first time, are translated throughout and richly annotated with the purpose of making the material accessible to classical scholars and historians of ancient and medieval philosophy. Also discussed are the modalities of transmission from Greek into Arabic, the (...) diffusion of the translated material within the Arabic tradition, the nature of the Arabic sources containing the material, and methodological questions relating to Graeco-Arabic textual criticism. The philosophers treated include the Presocratics and minor schools such as Cynicism, Plato, Aristotle and the early Peripatos, and thinkers of late antiquity. A final article presents texts on the malady of love drawn from both the medical and philosophical (problemata physica) traditions. (shrink)

The article analyses the modern assimilations of the definition ‘dialog’ and its rendering by the world academic community. Attention is drawn to the exceptional empirical significance of dialogics as a general scientific universal. The etymology of dialogue as a key category of philosophical, educational and pedagogical knowledge is identified. The evolution of the lead notionalists` ideas about the kernel and nature of dialogue that are relevant of the humanity itself, human mind and constant search of true knowledge is studied. (...) A parallel is drawn between Socratic dialogue and dialogue in the postmodern educational and philosophic discourse. The problem of the antique thinkers` understanding of dialogue is studied discretely. The contemporary approaches to the fundamentals of dialogism, as outlined in the works of the lead theorists, are studied from the antiqueness to these days. It is highlighted how relevant and applicable for educational philosophy of the XXI century ‘G. Skovoroda`s dialogues’ are. It is ascertained that setting dialogue as autonomous subject of research of a particular school of thought reaches the works of L. Feuerbach with its thesis origins, but gets its final formulization in the works of M. Buber. The author dwells on the main theses of the approach of M. Bakhtin about the dialogic sources of the human beingness. The content and scope of the concepts ‘dialogical pedagogics’, ‘interactive dialogue’, ‘egalitarian dialogue’ are analysed. The advantages and disadvantages of the idea ‘knowledge building’ are studied. It is accentuated that the origins of many contemporary dialogue theories and methodologies date back to the ancient times and represent the attempts to integrate the ‘Socratic dialogue’ into the postmodern discourse. The state of adaptedness and conformance of the contemporary theories of dialogue to challenges of digitalisation and globalisation of the postmodern educational-philosophical space is studied. (shrink)

The emerging of new virtual studying cyberspace significantly broadens the scope of pedagogical techniques and created new opportunities for usage of manipulative techniques in educational practice Manipulation success factor is mostly depends on the tolerance level of a student-addressee when recognizing manipulation intrusion. There are three main moods of student-addressee’s behaviour in manipulation situation: active anti-manipulation defence, related to building effective contramanipulation; passive anti-manipulation defence, including applying different methods of operational and behavioural blocking ofmanipulator’s actions; and high level of tolerance, (...) which may occur in ability patiently accept negative influence from teacher-manipulator without decay in his/her adaptive abilities. Each of these moods has its advantages and disadvantages. It depends mainly on dominant value-adding positioning of each particularmanipulation pedagogical technique. If it can be described as has antihuman approach with the elements of pressure and humiliation of student’s personality, then this technique can not be applied. Applying of manipulation techniques is only possible if it allows building good and comfortable relationship between teacher and student, decreasing the conflict level of this relationship. (shrink)

This article responds to Charlotta Friedner Parrat’s critique of our argument that the English School of international relations should embrace a more thoroughgoing interpretivism. We address four of Friedner Parrat’s objections to our argument: that our distinction between structuralism and interpretivism is too stark; that our understanding of the relationship between agency and structure is problematic; that our approach would confine the English School to the study of intellectual history; and that the English School should eschew explanation. (...) We argue that if the School is to use structuralism, it must be clearer about how it understands structures and their relationships to agents. We argue too that interpretivism not only offers a better account of situated agency, but also that it provides the English School with one way to move beyond the description and classification of institutions in international society towards better explanations of international relations. (shrink)