Lejos de ser lo político una cuestión secundaria o extraña a la filosofía epicúrea, se arguye de este ser un componente esencial de su pensamiento que se presenta en el trato de la amistad como rasgo característico e ineludible para el constructo social decara a los conflictos internos y externos de la Grecia del siglo IV a.C. Desde esta óptica, un interés por precisar el alcance ético-político de la φιλíα (filopolitismo) tan referido en la antigüedad, pero desde un filósofo al (...) que se le endilga la defensa de apoliticidad (O’Keefe,2010; Christensen, 2020), el actual estudio explora argumentos que hacen de ese término un fundamento práctico que ofrece las mejores condiciones para una vida social en tanto puede ofrendar patrones de conducta en lo que respecta a vínculos comunitarios. Para ello se recurre al análisis de textos que se conservan de Epicuro los cuales tienen un tratamiento de la amistad como la Carta a Meneceo (Ad Menoeceum), las Máximas Capitales (Ratæ Sententiae) y las Sentencias Vaticanas (Gnomologio Vaticano), pues se trata de un estudio documental el cual tiene por fin la revisión y análisis de fuentes bibliográficas. (shrink)

An overview of the ancient philosophers and their philosophical system (divided into the fields of logic, physics, and ethics) comprising the living, organic, enduring, and evolving body of interrelated ideas identifiable as the Stoic perspective.

Death is often characterised within naturalism as being ‘nothing to us’ and we are urged to think of ‘nothing less than of death’. In his lectures on Spinoza, Deleuze says ‘thinking of death is the most base thing’. Thinkers such as Lucretius, Nietzsche and Spinoza, have clear perspectives on the need to avoid thinking about death. They share in the belief that meditation on death only leads to fear and sadness. These affirmationists, that is, philosophers whose writings aim at affirming (...) life, therefore denounce death as unimportant to philosophy. Deleuze also presents a philosophy that seems affirmationist, in keeping with the tradition of those whose ideas he interprets and incorporates into his own philosophy. And yet, death - in the form of the death drive - is a key concept in Deleuze’s work Difference and Repetition. This thesis asks the question: Does Deleuze present a concept of death that affirms life? The concept of death is rarely explored in Deleuze studies, and yet it plays an important role in his philosophy. This thesis seeks to contribute to this research, by delineating and examining Deleuze’s concept of death in Difference and Repetition. The description of death provided by Deleuze is compared with the concepts of death in the works of two affirmationists, Lucretius and Spinoza. Hegel’s concept of death is then explored to determine whether Deleuze succeeds in avoiding the use of negation in death’s relation to the subject. The thesis then considers Deleuze’s interpretation of Nietzsche’s eternal return. The result of his use of the eternal return leads to discussions around kenosis, transpantheism and immanence. It is decided that the naturalist process of demystification is taken by Deleuze to require the demystification of identity, giving primacy to immanence as a singular life. (shrink)

Un especial interés por los problemas vitales del ser humano llevó a Epicuro a distanciarse de las simples teorizaciones y consagrarse a pensar máximas por las que el hombre podría hacerse con las causas y objetos del bienestar. Epicuro asume el cuerpo y la vida sensible como principios de un bienestar que descansa en las afecciones (πάθη), si bien estas son efectos de los estímulos del ambiente que le preceden, además de ser la fuente de las actitudes de aceptación o (...) de rechazo que determinan las acciones humanas. Cierto es que esta perspectiva sensualista describe la εὐδαιμονία como simple satisfacción de deseos y de necesidades cotidianas, pero se hace manifiesto que, en ocasiones, al no coincidir los deseos con el noble interés del bienestar contradicen este fin buscado. Dicho esto, el tema que se expone en el presente texto es la pregunta por los argumentos que validaron el cuerpo y sus sentidos para conocer el mundo y actuar según lo percibido, frente a algunas de las críticas escépticas y plutarqueas. (shrink)

This chapter explores the topic of self-knowledge in ancient thought, asking in particular what the ancient concept (or concepts) of knowing oneself amounts to. The chapter begins by contrasting the issues which occupy ancient and contemporary discussions of self-knowledge, and the obvious points of continuity and discontinuity between the two. The author isolates two forms of self-knowledge: cognitive self-knowledge or knowledge of one’s own mental states, and dispositional self-knowledge or knowledge of one’s moral or intellectual dispositions, and traces the treatment (...) of these forms of self-knowledge in the works of Plato, Aristotle, Hellenistic philosophers, and Plotinus. In the course of discussing the texts of each thinker or school, and the relevant scholarship, this chapter also canvasses the ways in which the chapters in the rest of this volume seek to engage with some of the problems or issues that have emerged. (shrink)