13 found
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  1.  8
    TEIXEIRA, Cláudia, Estrutura, personagens e enganos: introdução à leitura de As Báquides de Plauto.Paulo Sérgio Ferreira - 2018 - Humanitas 71:133-137.
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  2.  13
    Cell Cycle Control and Plant Morphogenesis: Is There an Essential Link?Adriana S. Hemerly, Paulo C. G. Ferreira, Marc Van Montagu & Dirk Inzé - 1999 - Bioessays 21 (1):29-37.
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  3.  10
    Chrysippus on Retribution and Rehabilitation.Paulo Fernando Tadeu Ferreira - 2013 - Doispontos 10 (2):109-34.
    The present article argues that Chrysippus' reply to the objection that Fate does away with that which is up to us (and therefore with justice in honor and punishments) consists in shifting the notion of that which is up to us from one in terms of ultimate origination to one in terms of self-sufficient causation—and thus in shifting the very notion of justice in honor and punishments from one in retributive terms to one in rehabilitative terms.
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  4.  13
    Contributo para O estudo da relação entre estoicismo E moral tradicional Romana em séneca. A vniversi generis hvmani societas ea pietas erga parentes1.Paulo Sérgio Margarido Ferreira - 2011 - Humanitas 63:303-320.
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  5.  11
    EE II 2 1220a39–B6.Paulo Ferreira - 2017 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 20 (1):123-40.
    Aristotle’s Eudemian Ethics has always proved to be fertile ground for at times needless textual emendation. I provide a translation and running commentary on Eudemian Ethics II 2 1220a39–b6 in accordance with the MSS text.
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  6.  3
    Is Diogenianus A Source for Chrysippus' Reply to the Idle Argument?Paulo Ferreira - 2012 - Dissertatio 36:343-364.
    This text analyzes Diogenianus’ testimony (apud Eus., Praep. Ev. VI 8) as a source for Chrysippus’ reply to an objection leveled against Stoic Fate-determinism. I argue that the objection addressed by Chrysippus in the testimony bears relation to the Idle Argument as reported by both Cicero and Origen but, unlike the Idle Argument, deals with the notions of “that which depends on us” (τὸ παρ’ ἡμᾶς), “that which proceeds from us” (τὸ ἐξ ἡμῶν), and the issue of accountability.
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  7.  18
    „Marcial Eo Teatro “.Paulo Sérgio Ferreira - 2004 - Humanitas 56:87-116.
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  8.  16
    Notas sobre a definição do enunciado asseverativo (logos apophantikos) em Aristóteles.Paulo Ferreira - 2011 - Journal of Ancient Philosophy 5 (1).
    In view of Alexander of Aphrodisias’s and Porphyry’s respective positions on the issue, I discuss whether logos apophantikos is to be defined, as DI 4 seems to imply, by its being true or false or rather, as DI 5 seems to imply, by its representing the ontological combination/separation of substrate and attribute through the logical combination/separation of subject and predicate.
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  9. Notas Sobre a Definição Do Enunciado Asseverativo (Lo/Goj a) Pofantiko/J) Em Aristóteles.Paulo Ferreira - 2011 - Journal of Ancient Philosophy Vol. V 1:2.
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  10.  12
    Recensão a: Gonzales, Antonio ed.- La fin du statut servile? . 30e colloque du Groupe International de Recherches sur l’Esclavage dans l’Antiquité – Besançon – 15-16-17 décembre 2005. [REVIEW]Paulo Sérgio Ferreira - 2012 - Humanitas 64:258-262.
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  11.  37
    Recensão a: LOPES, Maria José, PINTO, Ana Paula, MELO, António, GONÇALVES, Armanda, SILVA, João Amadeu, GONÇALVES, Miguel - Narrativas do poder feminino.Paulo Sérgio Ferreira - 2013 - Humanitas 65:319-326.
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  12.  18
    Recensão a: Serghi dou, Anastasia - Servitude tragique. Esclaves et héros déchus dans la tragédie grecque.Paulo Sérgio Ferreira - 2012 - Humanitas 64:299-304.
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  13. Um Problema a Respeito de Subst'ncia E Relativo Em Aristóteles.Christopher Shields & Paulo Ferreira - 2003 - Cadernos de História E Filosofia da Ciência 13 (2).
    If form qualifies as substance, as it is claimed in Metaphysics, then we seem to have a problem: a form appears to be a relative, while evidently no relative is a substance. At any rate, Aristotle had held in the Categories that no primary substance could be a relative; so, if it turns out that form in the Metaphysics is primary substance, then either Aristotle has contradicted himself or else he has revised his categorial ontology to the point where he (...)
     
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