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Psychophysical Holism in Stoicism and Epicureanism

Christopher Gill

In The structured self in Hellenistic and Roman thought. New York: Oxford University Press (2006)

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Self-deliberation and the Strategy of the Pseudo-dialogue.Christopher W. Tindale - 2020 - Co-herencia 17 (32):159-178.details The New Rhetoric identifies the self-deliberator as one of three main types of audience. But such a turn toward the self is at odds with studies of contemporary argumentation, particularly social argumentation. Argumentation takes place “out there”, modifying the environments in which audiences operate. Equally interesting is the use of self-deliberation as a rhetorical strategy. Arguing with oneself, especially when that self is distanced in some way from the individual involved, employs self-deliberation beyond the ends that Perelman assigned to it. (...) Download Export citation Bookmark
The Stoic Provenance of the Notion of Prosochê.Katerina Ierodiakonou - 2021 - Rhizomata 9 (2):202-223.details Late Stoics and, in particular, Epictetus made ample use of the notion of attention, which they understood as the soul’s vigilant focus on sense impressions and on the Stoic principles. Attention, in their view, was meant to assist our self-examination and lead to ethical progress. It was thus regarded as a Stoic good and a constitutive part of eudaimonia. Early Stoics did not seem to have invoked such a notion, whereas the Neoplatonists appropriated it into their psychology by postulating the (...) Download Export citation Bookmark 1 citation
Les stoïciens et Platon – monistes ou dualistes?Vladimír Mikeš - 2020 - Archiv für Geschichte der Philosophie 102 (2):299-323.details The Stoics’ way of presenting principles – the active and the passive – is ambiguous because they say that principles are two while also suggesting that they are inseparable and thus interdependent. This ambiguity cannot be resolved in favour of one or the other side of the dilemma, as is shown by analysis of two possible models of the relations among principles – a causal and a categories-based model. This ambiguity is rather a necessary consequence of the Stoic view of (...) Download Export citation Bookmark
Our Atoms, Ourselves: Lucretius on the Psychology of Personal Identity (DRN 3.843–864).Maeve Lentricchia - 2020 - Elenchos: Rivista di Studi Sul Pensiero Antico 41 (2):297-328.details In Epicurean cosmology, material reconstitution, or palingenesis (παλιγγενεσία) is the necessary consequence of the infinity of time and the eternity of atoms. I examine Lucretius’ treatment of this phenomenon (DRN 3.843–864) and consider the extent to which his view enables us to develop an Epicurean response to the question: what makes a person at two different times one and the same person? I offer a reading of this passage in the light of modern accounts of persistence and identity, and what (...) Download Export citation Bookmark
Musonius Rufus, Cleanthes, and the Stoic Community at Rome.Benjamin Harriman - 2020 - Elenchos: Rivista di Studi Sul Pensiero Antico 41 (1):71-104.details Surprisingly little attention has been devoted to Musonius Rufus, a noted teacher and philosopher in first–century CE Rome, despite ample evidence for his impact in the period. This paper attempts to situate Musonius in relation to his philosophical predecessors in order to clarify both the contemporary status of the Stoic tradition and the value of engaging with the central figures of that school’s history. I make the case for seeing Cleanthes as a particularly prominent predecessor for Musonius and reaffirm the (...) Download Export citation Bookmark
The Soul and Personal Identity in Early Stoicism: Two Theories?Aiste Celkyte - 2020 - Apeiron 53 (4):463-486.details Apeiron Issue: Ahead of print. This paper is dedicated to exploring the alleged difference between Cleanthes’ and Chrysippus’ accounts of the post-mortal survival of the souls and the conceptions of personal identity that these accounts underpin. I argue that while Cleanthes conceptualised the personal identity as grounded in the rational soul, Chrysippus conceptualised it as an embodied rational soul. I also suggest that this difference between the two early Stoics might have been due to Chrysippus' metaphysical commitments arising from his (...) Download Export citation Bookmark 1 citation

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