Results for 'Diotima Papadi'

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  1.  32
    PLUTARCH ON POETRY - R. Hunter, D. Russell Plutarch: How to Study Poetry . Pp. x + 222. Cambridge: Cambridge University Press, 2011. Paper, £22.99, US$38.99 . ISBN: 978-0-521-17360-5. [REVIEW]Diotima Papadi - 2013 - The Classical Review 63 (1):84-85.
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  2.  9
    Die Deutung der Affekte bei Aristoteles und Poseidonios: ein Vergleich.Stella Papadi - 2004 - Frankfurt am Main: Lang.
    In dieser Arbeit geht es zunächst um eine Auslegung der aristotelischen Affekttheorie, so wie sie hauptsächlich im 2. Buch der Rhetorik ausgeführt wird unter Berücksichtigung der einschlägigen Passagen aus der Nikomachischen Ethik und aus De Anima. Es zeigt sich, dass Affekte für Aristoteles nicht etwa unserem Verstand gegenüberstehen, sondern, dass sie selbst Anteil an der Vernunft haben, indem sie auf einem Erkenntnisakt beruhen. Ziel dieser Untersuchung ist aber auch zu zeigen, dass der Stoiker Poseidonios, trotz seiner Absicht sich der platonisch-aristotelischen (...)
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  3.  17
    Die Rezeption der nikomachischen Ethik des Aristoteles bei Thomas von Aquin: e. vergl. Unters.Dimitrios Papadis - 1980 - Frankfurt [Main]: R.G. Fischer.
  4.  7
    Hē anthrōpologia tōn prosōkratikōn.Dimitrios Papadis - 1996 - Athēna: Ekdoseis Dēm. N. Papadēmas.
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  5. «L'intellect agent» selon Alexandre d'Aphrodise.D. Papadis - 1991 - Revue de Philosophie Ancienne 9 (2):133-151.
     
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  6. An Emendation to Democritus' Fr. 276.D. Papadis - 1991 - Philosophical Inquiry 13 (3-4):70-73.
     
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  7. The concept of truth in Parmenides.Dimitris I. Papadis - 2005 - Revue de Philosophie Ancienne 23 (1):77-96.
     
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  8.  50
    Aristotle's Theory of Nous. A New Interpretation of Chapters 4 and 5 of the Third Book of Deanima".Dimitris Papadis - 1993 - Philosophical Inquiry 15 (3-4):99-111.
  9.  46
    (1 other version)Das Problem Des "Sklaven von natur" Bei Aristoteles.Dimitris Papadis - 2000 - Philosophical Inquiry 22 (3):39-63.
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  10.  11
    Eine emendation zu demokrit fragm.Dimitris Papadis - 1992 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 136 (2):310-313.
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  11.  9
    La sapienza di partire da sé.Annarosa Buttarelli & Diotima Group) (eds.) - 1996 - Napoli: Liguori Publications.
    La sapienza di partire da sè è una via che si sottrae alle molte contrapposizioni che sono iscritte nel simbolico dominante: quella tra soggettivo e oggettivo, tra individuo e comunità e tra locale e generale: apre un'altra strada.
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  12.  27
    Roots of Discrimination Against Rohingya Minorities: Society, Ethnicity and International Relations.Akm Ahsan Ullah & Diotima Chattoraj - 2018 - Intellectual Discourse 26 (2):541-565.
    According to the United Nations, the Rohingya people are the most persecuted minority group in the world. The atrocities perpetrated by Myanmar authorities could by any reckoning be called ethnic cleansing. This paper delves into the level of discrimination against the Rohingya population perpetrated by Myanmar authorities in myriad of ways. A team of researchers interviewed 37 victims. The pattern of persecution goes back to 1948 – the year when the country achieved independence from their British colonizers. Today, this population (...)
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  13.  30
    Ethical considerations in social media analytics in the context of migration: lessons learned from a Horizon 2020 project.Jamie Mahoney, Kahina Le Louvier, Shaun Lawson, Diotima Bertel & Elena Ambrosetti - 2022 - Research Ethics 18 (3):226-240.
    Research Ethics, Volume 18, Issue 3, Page 226-240, July 2022. The ubiquitous use of social platforms across the globe makes them attractive options for investigating social phenomena including migration. However, the use of social media data raises several crucial ethical issues around the areas of informed consent, anonymity and profiling of individuals, which are particularly sensitive when looking at a population such as migrants, which is often considered as ‘vulnerable’. In this paper, we discuss how the opportunities and challenges related (...)
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  14.  92
    Diotima's children: German aesthetic rationalism from Leibniz to Lessing.Frederick C. Beiser - 2009 - New York: Oxford University Press.
    Diotima's Children is a re-examination of the rationalist tradition of aesthetics which prevailed in Germany in the late seventeenth and eighteenth century.
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  15.  11
    Diotima at the Barricades: French Feminists Read Plato.Paul Allen Miller - 2015 - Oxford University Press UK.
    Diotima at the Barricades argues that the debates that emerged from the burgeoning of feminist intellectual life in post-modern France involved complex, structured, and reciprocal exchanges on the interpretation and position of Plato and other ancient texts in the western philosophical and literary tradition. Paul Allen Miller shows how individual works of Anglo-American figures such as Toril Moi, Judith Butler, and Kaja Silverman, as well as movements such as queer theory, are rooted in feminist theoretical debates that began in (...)
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  16. Diotima and Demeter as mystagogues in plato’s.Nancy Evans - 2006 - Hypatia 21 (2):1 - 27.
    : Like the goddess Demeter, Diotima from Mantineia, the prophetess who teaches Socrates about eros and the "rites of love" in Plato's Symposium, was a mystagogue who initiated individuals into her mysteries, mediating to humans esoteric knowledge of the divine. The dialogue, including Diotima's speech, contains religious and mystical language, some of which specifically evokes the female-centered yearly celebrations of Demeter at Eleusis. In this essay, I contextualize the worship of Demeter within the larger system of classical Athenian (...)
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  17.  87
    Diotima's Children: German Aesthetic Rationalism from Leibniz to Lessing.Kai Hammermeister - 2011 - British Journal for the History of Philosophy 19 (2):353-355.
    (2011). Diotima's Children: German Aesthetic Rationalism from Leibniz to Lessing. British Journal for the History of Philosophy: Vol. 19, No. 2, pp. 353-355.
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  18.  69
    Diotima and Demeter as Mystagogues in Plato's Symposium.Nancy Evans - 2006 - Hypatia 21 (2):1-27.
    Like the goddess Demeter, Diotima from Mantineia, the prophetess who teaches Socrates about eros and the “rites of love” in Plato's Symposium, was a mystagogue who initiated individuals into her mysteries, mediating to humans esoteric knowledge of the divine. The dialogue, including Diotima's speech, contains religious and mystical language, some of which specifically evokes the female-centered yearly celebrations of Demeter at Eleusis. In this essay, I contextualize the worship of Demeter within the larger system of classical Athenian practices, (...)
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  19.  33
    Diotima and the Inclusive Classroom.Kristin Schaupp - 2017 - American Association of Philosophy Teachers Studies in Pedagogy 3:53-71.
    Despite a growing awareness that the philosophical canon consists almost exclusively of white male philosophers, it can be tempting to ignore the problem—especially for those who lack either the time or the expertise to fix it. Yet philosophical practice regularly requires us to raise questions and acknowledge issues even when we lack solutions. Engaging students in a discussion about dismissive or exclusionary comments that they notice in the reading is a good place to start; it provides insight into the origins (...)
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  20. Diotima, die idee des schönen.Kuno Fischer - 1928 - Leipzig,: P. Reclam jun..
     
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  21.  68
    Diotima’s Children: German Aesthetic Rationalism from Leibniz to Lessing.Paul Guyer - 2012 - Philosophical Review 121 (2):285-290.
  22. On Diotima’s Allusions to Earlier Speakers in Plato’s Symposium.Spyridon Rangos - 2005 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 16 (1-2).
  23. Diotima's Children By Frederick Beiser.Daniel Whistler - 2010 - American Society for Aesthetics Graduate E-Journal 2 (2):15-16.
     
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  24. Diotima von Mantineia.Walther Kranz - 1926 - Hermes 61 (4):437-447.
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  25.  53
    Diotima's Ghost: The Uncertain Place of Feminist Philosophy in Professional Philosophy.Margaret Urban Walker - 2005 - Hypatia 20 (3):153-164.
  26.  9
    Diotima o de la dificultad de enseñar filosofía.Orden Jiménez, V. Rafael, García Norro, Juan José & Emma Ingala Gómez (eds.) - 2016 - Madrid: Escolar y Mayo Editores.
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  27. As Diotima Saw Socrates.Amélie Oksenberg Rorty - forthcoming - Arion.
     
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  28.  25
    Diotima neuplatonisch.Willy Theiler - 1968 - Archiv für Geschichte der Philosophie 50 (1-2):29-47.
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  29.  64
    Diotima's Children: German Aesthetic Rationalism from Leibniz to Lessing by beiser, frederick c.Joseph Cannon - 2010 - Journal of Aesthetics and Art Criticism 68 (4):420-422.
  30.  16
    Diotima, Wittgenstein, and a language for liberation.Deborah Orr - 2006 - In Belief, bodies, and being: feminist reflections on embodiment. Lanham, Md.: Rowman & Littlefield Publishers. pp. 51--54.
  31. Aşk Ereni Diotima: Diotima’nın Eros’u ve Anadolu Tasavvufu.Ömer Mızrak - forthcoming - Beytulhikme An International Journal of Philosophy.
    There are many similarities in both form and content between the path Diotima described in order to reach Beauty through Eros which we encounter in Plato's Symposion dialogue and the tenets of the Anatolian Sufism which is a religion of love. Rather than investigating whether there is any organic connec-tion between the two approaches or the channels through which such a connec-tion is established, this study aims to show the two approaches in light of each other. Thus, it is (...)
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  32.  19
    Die proklische Diotima.Jana Schultz - 2019 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 22 (1):75-98.
    Diotima, the priestess of Plato’s Symposium, is an important reference for Proclus’ thinking about the role of women in philosophical and religious practices. This character does not just offer Proclus an example for women’s ability to attain the same level of virtue than men, but she is also a model for the joint work of philosophical and religious practices. Thereby she stands for practices which are orientated on the human condition and therefore depend on intermediary entities as demons, and (...)
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  33. Diotima's eudaemonism: Intrinsic value and rational motivation in Plato's symposium.Ralph Wedgwood - 2009 - Phronesis 54 (4-5):297-325.
    This paper gives a new interpretation of the central section of Plato's Symposium (199d-212a). According to this interpretation, the term "καλóν", as used by Plato here, stands for what many contemporary philosophers call "intrinsic value"; and "love" (ἔρως) is in effect rational motivation , which for Plato consists in the desire to "possess" intrinsically valuable things - that is, according to Plato, to be happy - for as long as possible. An explanation is given of why Plato believes that "possessing" (...)
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  34.  98
    Saving Diotima’s Account of Erotic Love in Plato’s Symposium.Thomas M. Tuozzo - 2021 - Ancient Philosophy 41 (1):83-104.
  35.  10
    El canto de Diotima: Hölderlin y la música.Helena Cortés - 1996 - Anuario Filosófico 29 (54):41-52.
    The song of Diotima. Hölderlin and music.- Hölderlin's work Hyperion shows itself to be eminently musical. On the one hand, it is an exalted form of human communication (the song of Diotima). On the other hand, it is an integral part of the nature which it describes. This paper is devoted to a study of the function of music and the interpretation of its meaning.
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  36.  60
    (1 other version)Re‐reading Diotima: Resources for a Relational Pedagogy.Rachel Jones - 2014 - Journal of Philosophy of Education 48 (2):183-201.
    This article considers a range of responses to Plato's Symposium, paying particular attention to Diotima's speech on eros and philosophy. It argues that Diotima's teachings contain resources for a relational pedagogy, but that these resources come more sharply into focus when Plato's text is read through the lens of contemporary (20th and 21st century) thinkers. The article therefore draws on the work of David Halperin, Hannah Arendt, Jean-François Lyotard and Luce Irigaray to argue that Diotima points us (...)
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  37.  18
    Diotima's Concept of Love.Harry Neumann - 1965 - American Journal of Philology 86 (1):33.
  38.  14
    Aspásia Ou Diotima.Raquel Wachtler Pandolpho - 2022 - Prometeus: Filosofia em Revista 40.
    Na presente investigação, contrapondo o Sócrates de Platão com a figura de Sócrates que emerge a partir dos textos e da doxografia referente aos socráticos, apresento duas hipóteses sobre quem foi a mestra erótica de Sócrates. De um lado, a hipótese doxográfica geral dos socráticos que apontam Aspásia como sua mestra erótica, uma vez que Ésquines e Xenofonte, discípulos de Sócrates, bem como outros filósofos e doxógrafos posteriores à época clássica (Alciphron, Ateneu, Cícero, Filóstrato, Luciano, Máximo de Tiro, Plutarco, Sinésio, (...)
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  39. Diotima e la generazione dell 'idea'.Giuliana Carugati - 2002 - Studi di Estetica 25:171-184.
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  40. Diotima's children: German aesthetic rationalism from Leibniz to Lessing (review).Ursula Goldenbaum - 2011 - Journal of the History of Philosophy 49 (2):258-259.
  41.  44
    Philosophy’s First Hysterectomy: Diotima of Mantinea.Mary Ellen Waithe - 2018 - Proceedings of the XXIII World Congress of Philosophy 29:125-129.
    Philosophy became known as a “man’s” profession over the past three thousand years. This is an account of how, in the case of Diotima of Mantinea, the histories of philosophy came to systematically ignore, overlook, doubt and declare false the fact that some philosophers had uteruses. The effect has been a massive hysterectomy –the removal from or ignoring of women’s contributions to Philosophy as related by the major histories and encyclopedias of Philosophy. This nearly discipline-wide hysterectomy has created the (...)
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  42. Diotima tells a Story: A Narrative Analysis of Plato's Symposium'.Anne-Marie Bowery - 1996 - In Julie K. Ward (ed.), Feminism and ancient philosophy. New York: Routledge.
     
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  43.  14
    A Modern Diotima: Johanna Charlotte Unzer between Wolffianism, Aesthetics and Popular Philosophy.Stefanie Buchenau - unknown
    Johanna Charlotte Unzer (1725–1782), born Ziegler, is the author of the first metaphysical treatise intended specifically for women. In the preface of this treatise, published in 1751, she justifies her ‘unhabitual’ enterprise, emphasizing that her intention is not to instruct but only to please her female readership. A closer glance, however, reveals a genuine philosophical intention and an active participation in the debate on popular philosophy and aesthetics in Halle. Challenging an all-too narrow and all-too mathematical conception of practical philosophy, (...)
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  44.  25
    D. Papadis, The Anthropology of the Presocratics. [REVIEW]D. Z. Andriopoulos - 1998 - Philosophical Inquiry 20 (3-4):89-92.
  45. Bodies of Knowledge: Diotima’s Reproductive Expertise in the Symposium.Edith Gwendolyn Nally - 2023 - In Megan Elena Bowen, Mary Hamil Gilbert & Edith Gwendolyn Nally (eds.), Believing Ancient Women: Feminist Epistemologies for Greece and Rome. Edinburgh: Edinburgh University Press.
    This chapter uses feminist standpoint theory to investigate Diotima’s epistemic advantage in Plato’s Symposium. Scholars have wondered why Diotima – a woman speaking about the role of erōs in gestation, childbirth, and childrearing – voices the view that Plato privileges most among all the symposiasts (Halperin 1990, Evans 2006, Hobbs 2007). Feminist standpoint theory is useful in developing a novel answer to this question; it supposes that oppressed groups, because they occupy different social locations, often develop epistemic privileges (...)
     
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  46.  6
    Il corpo di Diotima: la passione filosofica e la libertà femminile.Patrizia Caporossi - 2009 - Macerata: Quodlibet.
  47. Lettres de Socrate a Diotima.Fr Hemsterhuis & Kl Hammacher - 2008 - Tijdschrift Voor Filosofie 70 (3):589.
  48. Two Passions in Plato’s Symposium: Diotima’s To Kalon as a Reorientation of Imperialistic Erōs.Mateo Duque - 2019 - In Heather L. Reid & Tony Leyh (eds.), Looking at Beauty to Kalon in Western Greece: Selected Essays from the 2018 Symposium on the Heritage of Western Greece. Parnassos Press-Fonte Aretusa. pp. 95-110.
    In this essay, I propose a reading of two contrasting passions, two kinds of erōs, in the "Symposium." On the one hand, there is the imperialistic desire for conquering and possessing that Alcibiades represents; and on the other hand, there is the productive love of immortal wisdom that Diotima represents. It’s not just what Alcibiades says in the Symposium, but also what he symbolizes. Alcibiades gives a speech in honor of Socrates and of his unrequited love for him, but (...)
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  49. Socrates and Diotima: Eros, Immortality, and Creativity.Christopher Rowe - 1999 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 15:239-259.
  50. (1 other version)No meio do caminho tinha Diotima.Jovelina Maria Ramos de Souza - 2014 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 13:131-139.
    A presente exposição pretende retomar as representações de Diotima no discurso poético-filosófico de Platão e Hölderlin. Independente da época na qual a imagem de Diotima foi traçada por cada um dos dois autores, a ideia que ela representa, no contexto da obra do filósofo grego e do poeta alemão é marcada pela ambiguidade. A arquitetônica de Diotima, seja a de Platão ou a de Hölderlin, se sustenta na noção de alteridade, espécie de espelho através do qual as (...)
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