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Letters From a Stoic

Harmondsworth, Penguin (1969)

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  1. Agnes Heller's Ecce Homo: A Neomodern Vision of Moral Anthropology.Marios Constantinou - 1999 - Thesis Eleven 59 (1):29-52.
    By dovetailing the classical concepts of virtue, beauty, harmony and happiness with the cardinal values of modern imagination, life and freedom, Agnes Heller galvanizes modernity's anthropological reflexivity and hints at the prospect of a classicism pertinent to the present. Beyond nostalgia for an ancient past or apology for a contemporary present, her moral anthropology is approached via a dialectical elucidation of aspects of epicurean theory attuned to modernity's complexity. Under the contemporary condition of waning postmodern challenges, escalating confusion and cynicism, (...)
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  • Shaping Feminist Theology: A Pragmatic Approach?Beverley Clack - 2005 - Feminist Theology 13 (2):249-264.
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  • Technologies of Self-Cultivation How to Improve Stoic Self-Care Apps.Matthew Dennis - 2020 - Human Affairs 30 (4):549-558.
    Self-care apps are booming. Early iterations of this technology focused on tracking health and fitness routines, but recently some developers have turned their attention to the cultivation of character, basing their conceptual resources on the Hellenistic tradition. Those familiar with the final writings of Michel Foucault will notice an intriguing coincidence between the development of these products and his claims that the Hellenistic tradition of self-cultivation has much to offer contemporary life. In this article, I explore Foucault’s cryptic remarks on (...)
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  • Formal Logic Vs. Philosophical Argument: Within the Stoic Tradition.Dragan Stoianovici - 2010 - Argumentation 24 (1):125-133.
    The wider topic to which the content of this paper belongs is that of the relationship between formal logic and real argumentation. Of particular potential interest in this connection are held to be substantive arguments constructed by philosophers reputed equally as authorities in logical theory. A number of characteristics are tentatively indicated by the author as likely to be encountered in such arguments. The discussion centers afterwards, by way of specification, on a remarkable piece of argument quoted in Cicero’s dialog (...)
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  • Was the Roman Gladiator an Athlete?Heather L. Reid - 2006 - Journal of the Philosophy of Sport 33 (1):37-49.
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  • Educating Moral Emotions: A Praxiological Analysis. [REVIEW]Bruce Maxwell & Roland Reichenbach - 2007 - Studies in Philosophy and Education 26 (2):147-163.
    This paper presents a praxiological analysis of three everyday educational practices or strategies that can be considered as being directed at the moral formation of the emotions. The first consists in requests to imagine other's emotional reactions. The second comprises requests to imitate normative emotional reactions and the third to re-appraise the features of a situation that are relevant to an emotional response. The interest of these categories is not just that they help to organize and recognize the significance of (...)
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  • The Value of the Arts.Nigel Tubbs - 2013 - Journal of Philosophy of Education 47 (3):441-456.
    The value of the arts is often measured in terms of human creativity against instrumental rationality, while art for art's sake defends against a utility of art. Such critiques of the technical and formulaic are themselves formulaic, repeating the dualism of the head and the heart. How should we account for this formula? We should do so by investigating its determination within metaphysical and social relations, ancient and modern, and by comprehending the notion of freedom carried therein. This opens up (...)
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  • Feeling Without Thinking: Lessons From the Ancients on Emotion and Virtue-Acquisition.Amy Coplan - 2010 - Metaphilosophy 41 (1-2):132-151.
    By briefly sketching some important ancient accounts of the connections between psychology and moral education, I hope to illuminate the significance of the contemporary debate on the nature of emotion and to reveal its stakes. I begin the essay with a brief discussion of intellectualism in Socrates and the Stoics, and Plato's and Posidonius's respective attacks against it. Next, I examine the two current leading philosophical accounts of emotion: the cognitive theory and the noncognitive theory. I maintain that the noncognitive (...)
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  • Re-Moralizing the Suicide Debate.Scott J. Fitzpatrick - 2014 - Journal of Bioethical Inquiry 11 (2):223-232.
    Contemporary approaches to the study of suicide tend to examine suicide as a medical or public health problem rather than a moral problem, avoiding the kinds of judgements that have historically characterised discussions of the phenomenon. But morality entails more than judgement about action or behaviour, and our understanding of suicide can be enhanced by attending to its cultural, social, and linguistic connotations. In this work, I offer a theoretical reconstruction of suicide as a form of moral experience that delineates (...)
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