Results for 'Diogène'

58 found
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  1. Educação e Política em Jean-Jacques Rosseau (1712-1778).Jhonatan Diógenes de Oliveira Alves - 2019 - Dissertation, Uem, Brazil
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  2. Diogenes of Apollonia as a Material Panpsychist.Luca Dondoni - 2021 - Ancient Philosophy Today 3 (1):3-29.
    In my paper, I shall provide a reading of Diogenes of Apollonia such that his understanding of the metaphysics of differentiation and of individual ensoulment may constitute an ingenious answer to the problems of his time. To this extent, I will argue that Diogenes' worldview solves the difficulties of Anaxagoras' metaphysics and successfully integrates mentality in a causally closed conception of nature. Finally, I will suggest that a Diogenes-inspired approach might be relevant to treat some pressing concerns in the contemporary (...)
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  3. Sinoplu Filozof Diogenes (Diyojen) ve Etik Anlayışı.Alper Bilgehan Yardımcı - 2018 - Berikan Yayınevi.
    Diogenes of Sinope, bilinen adıyla Diogenes ya da Sinoplu Diyojen’e yönelik yapılan bu çalışmada amacım, Dioegenes’in yaşamının, felsefi duruşunun ve benimsediği etik kuralların kapsamlı ve belgelenmiş bir şekilde sunulmasıdır. Diogenes’in hayatını ve öğretilerini güvenilir bir şekilde aktarmak aşırı derecede zordur, çünkü diğer antik filozoflardan ayrı olarak, onun yaşamına ilişkin güvenilir kaynaklar bulmak oldukça sınırlıdır. Ayrıca, fıçının içinde yaşayan bir Kinikli’ye yönelik ortaya konulmuş birçok kurmaca anekdot ile uğraşılması gerekmektedir. Güvenilir bilginin azlığı ve belgesiz atıfların yarattığı zorluklara rağmen, yine de birçok (...)
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  4. Du chien au philosophe : L'analogie du chien chez Diogène et Platon.Maria Hotes - 2014 - Revue de Philosophie Ancienne 32 (1):03-33.
    In this article, the author examines how Diogenes of Sinope and Plato employed the analogy of the dog in order to illustrate two very different conceptions of the philosopher. Although in both cases the analogy of the dog is used to exemplify and explain certain moral or psychological characteristics of the philosopher, the author argues that the differences between Diogenes’ and Plato’s usages of the analogy are both more essential and more philosophically significant. Thus, against those scholars who claim that (...)
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  5. Diogenes and the brats (of providence).Hanoch Ben-Yami & Wilhelm Busch - manuscript
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  6. Diogenes's Sayings and Anecdotes: With Other Popular Moralists: An Introduction to Cynicism and Cynic philosophy.Irfan Ajvazi - manuscript
    Cynicism is a unique philosophy. You could even say that they took their principles a little too far, perhaps. Diogenes' core idea was that Man should live in accordance with nature, as simply as possible. He along with his students were missionaries of a sort, traveling city-to-city preaching about the life of simplicity. To Diogenes, material things like money and lavish accessories corrupted nature. Not only did he despise concrete things, but he also disapproved of social conventions. Like every philosopher (...)
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  7. Sinoplu Diogenes.Sevcan Yıldız & Seden Özerden - manuscript
    Anadolu’da doğan ve yaşayan doğa bilimcileri ve filozofları Sokrates öncesi düşünce dünyasını yansıtmaktadırlar. Düşünce ve teoriler üretmekte kendilerine göre bir sistem oluşturmuşlardır. Antik dönemde doğa olaylarının kişileştirilip tanrılarla simgelenmesini ve söylencelerle yaygınlaşıp geliştirilmesini, onlara tapınılmasını (pagan tanrılarını) kabul etmeyen bireysel çıkışlar olarak başkaldırmışlardır. M.Ö. 5. yüzyılda Atina’da Yunan Uygarlığı’nın klasik çağına ve doruk noktasına geçişlerinde Anadolu’daki Pers saldırılarından kaçan İyonyalı düşünürlerin ve sanatçıların da rolü bulunmaktadır.
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  8. Review: Diogenes Laertius: Lives of Eminent Philosophers: An Edited Translation by Stephen White. [REVIEW]Anthony Hejduk - 2022 - Review of Metaphysics 75 (4):837-838.
    Diogenes Laertius’ Lives of Eminent Philosophers occupies a unique place in the history of Western philosophy. In addition to its valuable summaries of the doctrines of philosophers and their schools, it is often the best, or, indeed, the only source available for biographical details of many figures. Yet, as a work, it is often criticized for a lack of originality and critical judgement, notable only because it happened to survive while all other philosophical histories of the era did not, or (...)
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  9. La inteligencia ('noesis') en Diógenes de Apolonia.David Torrijos-Castrillejo - 2018 - Anuario Filosófico 51 (3):439-460.
    The philosophy of Diogenes pays special attention to knowledge. Diogenes bases his thought on the well-known thesis of Parmenides which identifies einai and noein, combining it with the nous of Anaxagoras. According to Diogenes, the intellect (noesis) is embodied in the formal features of things and therefore is powerful, like the nous of Anaxagoras. The aim of the following pages is to show, in confrontation with Laks, that noesis does not homogenize the cosmos, but rather it diversifies it.
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  10. Tonneau percé, tonneau habité - Calliclès et Diogène : les leçons rivales de la nature.Simon-Pierre Chevarie-Cossette - 2015 - Philosophie Antique 15:149-178.
    Comme de nombreux penseurs antiques avant et après eux et contrairement à Socrate, Calliclès et Diogène ont déclaré avoir fondé leur éthique sur l’observation de la nature. Et pourtant, les deux discours normatifs qui sont tirés d’une nature que l’on pourrait a priori croire être la même sont on ne peut plus opposés. Calliclès croit que l’homme est appelé à dominer autrui ; Diogène pense plutôt qu’il doit se dominer lui-même ; le premier est un hédoniste débridé, le (...)
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  11. Désirs naturels et artificiels chez Diogène et Épicure.Simon-Pierre Chevarie-Cossette - 2015 - In Daoust Marc-Kevin (ed.), Le désir et la philosophie. Les Cahiers d'Ithaque. pp. 147.
    This article contrasts Epicurus's and Diogenes the Cynic's respective views on acceptable desires. I emphasize their appeals to nature to legitimize or de-legitimize certain types of desires.
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  12. Żywot Protagorasa u Diogenesa Laertiosa (Żywoty i poglądy słynnych filozofów, IX, 8) (Protagoras' life in Diogenes Laertius' "Lives of eminent Philosophers" (IX, 8)).Zbigniew Nerczuk - 2011 - Studia Antyczne I Mediewistyczne 44:51-64.
    This is the translation of Protagoras' life from Diogenes Laertius' "Lives of eminent Philosophers" (IX, 8).
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  13. A lanterna de Diógenes de Sinope: Metáporo e o infinito debate da Comunicação.Rafael Duarte Oliveira Venancio - 2016 - Galáxia 31.
    Das Coisas que nos fazem pensar: O debate sobre a Nova Teoria da Comunicação é o livro que descreve os primeiros momentos de debate e divulgação, por Ciro Marcondes Filho, da Nova Teoria da Comunicação e do metáporo. O objetivo da presente resenha é demonstrar como o livro se caracteriza enquanto um percurso feito pelo autor de disseminação e defesa de sua construção ontológica, epistemológica e metodológica da Comunicação em sua busca para transformá-la de ciência aplicada para ciência pura.
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  14. Ionian philosophy and Italic philosophy : from Diogenes Laertius to Diels.Maria Michela Sassi - 2011 - In Oliver Primavesi & Katharina Luchner (eds.), The Presocratics From the Latin Middle Ages to Hermann Diels. Steiner Verlag.
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  15. Tempo e memória nas obras Corpo Breve e Os Pássaros da Memória, de Diógenes da Cunha Lima.Thiago Gonzaga dos Santos - 2017 - Dissertation, Ufrn, Brazil
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  16. Jürgen Hammerstaedt, Pierre-Marie Morel, Refik Güremen (eds.), Diogenes of Oinoanda: Epicureanism and Philosophical Debates / Diogène d’Œnoanda: Épicurisme et controverses. [REVIEW]Frederik Bakker - 2018 - Syzetesis 5:113-122.
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  17.  74
    Posidonius on Virtue and the Good.Severin Gotz - forthcoming - Classical Quarterly.
    This paper argues that despite recent tendencies to minimize the differences between Posidonius and the Early Stoics, there are some important aspects of Stoic ethics in which Posidonius deviated from the orthodox doctrine. According to two passages in Diogenes Laertius, Posidonius counted health and wealth among the goods and held that virtue alone is insufficient for happiness. While Kidd in his commentary dismissed this report as spurious, there are good reasons to take Diogenes’ remarks seriously. Through a careful analysis of (...)
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  18. Epicurus on sex, marriage, and children.Tad Brennan - 1996 - Classical Philology 91:346-52.
    Epicurus strongly discouraged sex, marriage, and the rearing of children. This paper looks at some of the primary evidence for these claims, clears up a translation of one passage, and emends another passage. (The emendation has been accepted into Dorandi's new edition of Diogenes Laertius).
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  19. Cohesive Causes in Ancient Greek Philosophy and Medicine.Sean Coughlin - 2020 - In Chiara Thumiger (ed.), Holism in Ancient Medicine and Its Reception. Leiden: pp. 237-267.
    This paper is about the history of a question in ancient Greek philosophy and medicine: what holds the parts of a whole together? The idea that there is a single cause responsible for cohesion is usually associated with the Stoics. They refer to it as the synectic cause (αἴτιον συνεκτικόν), a term variously translated as ‘cohesive cause,’ ‘containing cause’ or ‘sustaining cause.’ The Stoics, however, are neither the first nor the only thinkers to raise this question or to propose a (...)
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  20. Dialecticians and Stoics on the Classification of Propositions.Theodor Ebert - 1993 - In Klaus Döring & Theodor Ebert (eds.), Dialektiker und Stoiker. Zur Logik der Stoa und ihrer Vorläufer. Stuttgart: Steiner Verlag. pp. 111-127.
    This paper discusses the reports in Diogenes Laertius and in Sextus Empiricus concerning the classification of propositions. It is argued that the material in Sextus uses a source going back to the Dialectical school whose most prominent members were Diodorus Cronus and Philo of Megara. The material preserved in Diogenes Laertius, on the other hand, goes back to Chrysippus.
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  21. Empedocles Democraticus: Hellenistic Biography at the Intersection of Philosophy and Politics.Phillip Sidney Horky - 2016 - In Mauro Bonazzi & Stefan Schorn (eds.), Bios Philosophos. Philosophy in Ancient Greek Biography. Brepols Publishers. pp. 37-71.
    Diogenes Laertius (8.63-6) preserves a fascinating account of the Presocratic philosopher Empedocles' life. There, drawing on evidence from Aristotle, Xanthus, and Timaeus of Tauromenium, the biographer provides several anecdotes which are meant to demonstrate how Empedocles had, contrary to expectation, been a democratic philosopher - a paradox of itself in Ancient Greece. This article unpacks the complex web woven by Diogenes and argues that there is no good reason to assume that Empedocles was indeed a democratic philosopher, and moreover, that (...)
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  22. ‘Ta polla hêssô nou: A puzzle in Xenophanes’.James Lesher - 2022 - Ancient Philosophy 42:1-6.
    Diogenes Laertius reports (in his Lives of Eminent Philosophers ix 19) that Xenophanes of Colophon stated that ta polla hêssô nou (in some sense, ‘that the many give way to mind’). After reviewing four alternative but unsatisfactory ways of understanding the remark I argue that it is best understood as ‘the multitude of things (i.e. the cosmos) gives way to—is mastered by—the (divine) mind.’ When understood in this way the remark establishes Xenophanes as one of the earliest Greek thinkers to (...)
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  23. TÜKETİCİ SİNİZMİ: ŞÜPHECİ VE MEMNUNİYETSİZ MÜŞTERİ.Aybüke Tuba - 2022 - Ankara, Türkiye: İksad Yayınevi.
    Sinizm, Antik Yunan’a dayanan bir kavramdır ancak son yıllarda farklı disiplinlere konu olmaya başlamıştır. Dünyevi her şeyin, mutluluğun önündeki engel olduğuna ve erdemin mutluluğa giden en yüksek ve en biricik değer olduğuna inanan Kinik Okulu ile ortaya çıkmış bu felsefi görüş, zamanla bağlamından uzaklaşmıştır. Günümüzde sinizm, kötümser ve güvensiz bireyleri tanımlayan bir anlam kazanmıştır (Dhar, 2009). Tüketici sinizmi ise bu bakış açısının işletmelere yansıyan şeklidir. İşletmelerin kendi çıkarları doğrultusunda hareket ettiğine, tüketicilerin istek ve ihtiyaçlarını önemsemediklerine ve hatta hilekâr olduklarına yönelik (...)
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  24. Cynics.Eric Brown - 2013 - In Frisbee Sheffield & James Warren (eds.), The Routledge Companion to Ancient Philosophy. New York: Routledge. pp. 399-408.
    This overview attempts to explain how we can come to an account of Cynicism and what that account should look like. My account suggests that Cynics are identified by living like Diogenes of Sinope, and that Diogenes' way of life is characterized by distinctive twists on three Socratic commitments. The three Socratic commitments are that success in life depends on excellence of the soul; that this excellence and success are a special achievement, requiring hard work; and that this work requires (...)
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  25. Stoicism and Food Ethics.William O. Stephens - 2022 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 9 (1):105-124.
    The norms of simplicity, convenience, unfussiness, and self-control guide Diogenes the Cynic, Zeno of Citium, Chrysippus, Seneca, Musonius Rufus, Epictetus, and Marcus Aurelius in approaching food. These norms generate the precept that meat and dainties are luxuries, so Stoics should eschew them. Considerations of justice, environmental harm, anthropogenic global climate change, sustainability, food security, feminism, harm to animals, personal health, and public health lead contemporary Stoics to condemn the meat industrial complex, debunk carnism, and select low input, plant-based foods.
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  26. Divine Madness: exceedance and not-knowing in Emancipatory Perspectives on Madness: Psychological, Social, and Spiritual Dimensions (edited by Robin S. Brown).John Gale (ed.) - 2020 - London: Routledge.
    In the Phaedrus, Plato speaks of various forms of madness having a divine origin, and bestowing virtue on mankind. A similar, though not equivalent elevation of madness over sanity is found in the Pauline epistles, where Christians are described as fools. Diogenes of Sinope and a number of other Cynics, as well as Christian ascetics, adopted a way of life that could reasonably be described as mad. This challenged received ideas about sanity, and in so doing, emphasized its social aspect. (...)
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  27. Necessity, Possibility and Determinism in Stoic Thought.Vanessa de Harven - 2016 - In Max Cresswel, Edwin Mares & Adriane Rini (eds.), Logical Modalities from Aristotle to Carnap: The Story of Necessity. Cambridge: Cambridge University Press. pp. 70-90.
    At the heart of the Stoic theory of modality is a strict commitment to bivalence, even for future contingents. A commitment to both future truth and contingency has often been thought paradoxical. This paper argues that the Stoic retreat from necessity is successful. it maintains that the Stoics recognized three distinct senses of necessity and possibility: logical, metaphysical and providential. Logical necessity consists of truths that are knowable a priori. Metaphysical necessity consists of truths that are knowable a posteriori, a (...)
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  28. Persian Cosmos and Greek Philosophy: Plato's Associates and the Zoroastrian Magoi.Phillip Sidney Horky - 2009 - Oxford Studies in Ancient Philosophy 37:47-103.
    Immediately upon the death of Plato in 347 BCE, philosophers in the Academy began to circulate stories involving his encounters with wisdom practitioners from Persia. This article examines the history of Greek perceptions of Persian wisdom and argues that the presence of foreign wisdom practitioners in the history of Greek philosophy has been undervalued since Diogenes Laertius.
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  29. The Demandingness of Virtue.Robert Weston Siscoe - 2020 - Journal of Ethics and Social Philosophy 18 (1):1-22.
    How demanding is the virtuous life? Can virtue exist alongside hints of vice? Is it possible to be virtuous within a vicious society? A line of thinking running through Diogenes and the Stoics is that even a hint of corruption is inimical to virtue, that participating in a vicious society makes it impossible for a person to be virtuous. One response to this difficulty is to claim that virtue is a threshold concept, that context sets a threshold for what is (...)
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  30. Nature, corruption, and freedom: Stoic ethics in Kant's Religion.Melissa Merritt - 2021 - European Journal of Philosophy 29 (1):3-24.
    Kant’s account of “the radical evil in human nature” in the 1793 Religion within the Bounds of Reason Alone is typically interpreted as a reworking of the Augustinian doctrine of original sin. But Kant doesn’t talk about Augustine explicitly there, and if he is rehabilitating the doctrine of original sin, the result is not obviously Augustinian. Instead Kant talks about Stoic ethics in a pair of passages on either end of his account of radical evil, and leaves other clues that (...)
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  31. Philosophies versus philosophy: In defense of a flexible definition.Rein Raud - 2006 - Philosophy East and West 56 (4):618-625.
    In lieu of an abstract, here is a brief excerpt of the content:Philosophies versus Philosophy:In Defense of a Flexible DefinitionRein RaudIt is strange that no one has taken up Carine Defoort's clearly formulated and timely argument about the intercultural tensions in interpreting what philosophy is, although the issue deserves at least a roundtable, if not an international conference.1 I doubt that this is because there is a general consensus that the matter is now settled, and I would therefore like to (...)
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  32. Skepticism in Classical Indian Philosophy.Matthew R. Dasti - forthcoming - In Diego Machuca & Baron Reed (eds.), Skepticism from Antiquity to the Present.
    There are some tantalizing suggestions that Pyrrhonian skepticism has its roots in ancient India. Of them, the most important is Diogenes Laertius’s report that Pyrrho accompanied Alexander to India, where he was deeply impressed by the character of the “naked sophists” he encountered (DL IX 61). Influenced by these gymnosophists, Pyrrho is said to have adopted the practices of suspending judgment on matters of belief and cultivating an indifferent composure amid the vicissitudes of ordinary life. Such conduct, and the attitudes (...)
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  33. Friendship for the Flawed: A Cynical and Pessimistic Theory of Friendship.Glenn Trujillo - 2020 - Southwest Philosophy Review 36 (1):199-209.
    When considering the value of friendship, most philosophers ignore the negatives. Most assume that humans need friends to flourish, and some argue that friendships can be good, no matter the risks entailed. This makes conversations about the value of friendship one-sided. Here, I argue that Cynics and Pessimists have an important view on friendship, despite it being ignored. They hold that: (a) friendship is unnecessary for flourishing, and (b) friendship presents ethical risks, especially to one’s own self-sufficiency. I defend these (...)
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  34. In Defence of the Dialectical School.Theodor Ebert - 2008 - In Francesca Alesse (ed.), Anthropine Sophia. Studi di filologia e storiografia filosofica in memoria di Gabriele Giannantoni. Bibliopolis. pp. 275-293.
    In this paper I defend the existence of a Dialectical school proper against criticisms brought forward by Klaus Döring and by Jonathan Barnes. Whereas Döring claims that there was no Dialectical school separate from the Megarians, Barnes takes issue with my claim (argued for in “Dialektiker und frühe Stoiker bei Sextus Empiricus”) that most of the reports in Sextus on the dialecticians refer to members of the Dialectical school. Barnes contends that these dialecticians are in fact Stoic logicians. As against (...)
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  35. Del cinismo antiguo: sexualidad, sufrimiento y provocación.David de los Reyes - 2011 - Apuntes Filosóficos 20 (38):149-180.
    Nuestro ensayo se centra en la condición filosófica de los cínicos antiguos, sobre todo en referencia a Diógenes de Sínope. De ellos queremos rescatar su ética y estética, su condición de asumir la filosofía como un estilo de vida y su permanente cuestionamiento a la moral establecida dentro de la polis griega. No menos importante es presentar el tema de su sexualidad, su postura filosófica ante el dolor humano y su ataque a los convencionalismos. Se consideraron médicos del alma, permaneciendo (...)
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  36. MUTLU ŞEHRİN BAĞLANMAYA KARŞI DURAN BİLGE SAKİNİ.U. Özyıldırım & Mustafa Günay - 2021 - In SİNOP KÜLTÜR VE TURİZM SEMPOZYUMU BİLDİRİLER KİTABI CİLT-I. Ankara, Türkiye:
    Son dönemde yapılan araştırmalarda en mutlu şehir olarak seçilen Sinop’un yüzyıllar öncesinde bir sakini vardı ki insanlık için mutlu olmanın doğru yolunu bulmayı kendine dert edinmişti. Öğretileri Roma İmparatorluğu’nun resmi dini gibi benimsenecek, Marcus Aurelius gibi Roma Krallarının filozofu olmaktan gurur duyacağı Stoa Okulunun ve Dünya Hükümdarı Büyük İskender’in büyük övgüsüne mazhar olmuş, Sinoplu Diogenes.
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  37. Platon : La biographie.Sfetcu Nicolae - manuscript
    La principale source biographique sur Platon, selon le témoignage du néoplatonicien Simplicius, a été écrite par le disciple Xénocrate, mais malheureusement elle ne nous est pas parvenue. La première biographie de Platon à ce jour, De Platone et dogmate eius, est d'un auteur latin du IIe siècle, Apulée. Toutes les autres biographies de Platon ont été écrites plus de cinq cents ans après sa mort. L'historien grec Diogène (IIe et IIIe siècles) est l'auteur d'une série de biographies de philosophes (...)
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  38. Aristotle and Derrida on friendship.Sandra Lynch - unknown
    Jacques Derrida begins the first chapter of his book The Politics of Friendship1 with a statement attributed to Aristotle by both Diogenes Laertes and the 16th Century French philosopher Michel de Montaigne. The statement is this: “O my friends, there is no friend.” Derrida points out the paradox and apparent contradication in such an impossible declaration. Who is Aristotle talking to, given that he is addressing friends to inform them that there are none? How can the statement be taken seriously? (...)
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  39. Nietzsche’s transcription of the early European counterfeit.Ignace Haaz - 2010 - In Henry Frendo (ed.), The European Mind: Narrative and Identity.
    An inter-disciplinary enquiry concerning Europe, Europeans and Europeanity across time, based on proceedings of the 10th world congress of the International Society for the Study of European Ideas convened at the University of Malta. -/- Originally published in: Frendo, Henry (2010): The European Mind: Narrative and Identity : Proceedings of the X World Congress of the International Society for the Study of European Ideas, University of Malta, 24th-29th July 2006. International Society for the Study of European Ideas. Malta University Press.
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  40. Plato: Biography.Sfetcu Nicolae -
    The main biographical source about Plato, according to the testimony of the Neoplatonic Simplicius, was written by the disciple Xenocrates, but unfortunately it has not reached us. The earliest biography of Plato to date, De Platone et dogmate eius, is by a second-century Latin author, Apuleius. All of Plato's other biographies were written more than five hundred years after his death. The Greek historian Diogenes (2nd and 3rd centuries) is the author of a series of biographies of Greek philosophers (The (...)
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  41. Principal Doctrines of Epicurus.Irfan Ajvazi - manuscript
    Epicurean philosophy, as Epicurus's teachings became known, was used as the basis for how the community lived and worked. At the time, founding a school and teaching a community of students was the main way philosophical ideas were developed and transmitted. Greek philosopher Aristotle (384–322 BCE), for instance, founded a school in Athens called the Lyceum. Epicurus and his disciples believed either there were no gods or, if there were, the gods were so remote from humans that they were not (...)
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  42. Platon: Biografia.Sfetcu Nicolae - 2022 - Cunoașterea Științifică 1 (1):88-100.
    Principala sursă biografică despre Platon, după mărturia neoplatonicului Simplicius, ar fi fost scrisă de discipolul Xenocrate, dar din păcate nu a ajuns la noi. Cea mai veche biografie a lui Platon care a ajuns până la noi, De Platone et dogmate eius, este a unui autor latin din secolul al II-lea, Apuleius. Toate celelalte biografii ale lui Platon au fost scrise la peste cinci sute de ani de la moartea sa. Istoricul grec Diogene (secolele II și III) este autorul unei (...)
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  43. Varrone accademico e menippeo.Diomira Gattafoni - 2021 - Milano: Prometheus.
    A partire dalle testimonianze epistolari ciceroniane, in Varrone accademico e menippeo sono esaminate le dinamiche filologiche, contingenti e psicologiche, sottese alla seconda edizione degli "Academica" a favore della maschera di Varrone. Il "Varro" di Cicerone è l’unica porzione di dialogo superstite riconducibile alla formazione e all’adesione filosofica di Varrone quanto a logica, etica e fisica. Il reatino sarebbe stato spinto a tentare personalmente l’impresa di una trattazione sistematica nel perduto "De philosophia" (di cui resta traccia in Agostino) solo dopo il (...)
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  44. Lucretius’Un Doğa Felsefesi̇.Irmak Çetik - 2022 - Dissertation, Ankara Üniversitesi
    İÖ 99 ve 55 yılları arasında yaşamış olan Romalı şair Titus Lucretius Carus’un hayatı boyunca vermiş olduğu tek eser De Rerum Natura, Epikuros felsefesini son derece kapsamlı bir şekilde konu edinmesi ve öğretilerin her kesimden okuyucunun anlayabileceği türden basit bir dille aktarılması bakımından adeta Epikurosçuluğun kutsal kitabı niteliğindedir. Epikuros’un doğa felsefesini öğrenebildiğimiz Herodotos’a Mektup adlı çalışması, biyografi yazarı Diogenes Laertios’un aktarımı sayesinde günümüze ulaşmıştır, ancak mektup bir özet niteliğindedir.
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  45. Cultivating What Self? Philosophy as Therapy in the Genealogy of Morals and Hellenistic Ethics.Lisa Hicks - 2016 - Pli (Special Volume: Self-Cultivation):106-125.
    In this paper, I argue that the Genealogy of Morals is, in part, a work of philosophical therapy. First, I provide an account of philosophical therapy by turning to the Hellenistics, for whom philosophical therapy begins with the diagnosis of some widespread cultural problem. I then turn in more detail to Nietzsche, arguing that the Genealogy does therapeutic work similar to the work of the Hellenistics. In particular, I examine Nietzsche’s claim that modern thinking has fallen prey to what he (...)
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  46. Principios básicos de la investigación clínica.Laporte Joan-Ramon - 2002 - Barcelona: Fundació Institut Català de Farmacologia.
    Comentaba en el Prólogo a la 1ª edición que nos cuesta distinguir las técnicas de los métodos y aceptar que la buena investigación clínica es la que se realiza con método riguroso. Este método reposa en cuatro pilares: que la pregunta o cuestión formulada sea relevante, que esté enunciada de manera precisa y operativa, que sea abordada o respondida con el mejor medio disponible en cada circunstancia, y que evite redundancias o repeticiones de cuestiones que ya han sido examinadas por (...)
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  47. Philosophy and Dietetics in the Hippocratic On Regimen: A Delicate Balance of Health. By Hynek Bartos. [REVIEW]Monte Ransome Johnson - 2020 - Ancient Philosophy 40 (1):221-227.
    Hynek Bartos does the field of ancient philosophy a great service by detailing the influence of early Greek thinkers (such as Heraclitus, Empedocles, Anaxagoras, Democritus, and Diogenes of Apollonia) on the Hippocratic work On Regimen, and by demonstrating that work’s innovative engagement with contemporary scientific and philosophical concepts as well as its direct influence on Plato and Aristotle. His study usefully counteracts the lamentable tendency among ancient philosophers to ignore or downplay the influence of medical literature on philosophy in general, (...)
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  48. The Art in Knowing a Landscape.Arnold Berleant - 2012 - Diogenes 59 (1-2):52-62.
    What I should like to explore here is the experience of landscape both through the arts and as an art, an art of environmental appreciation. A clearer understanding of landscape, environment, and art, as well as what it is to "know" in the context of environmental experience, suggests how the arts can contribute to an intimate, engaged experience of landscape, and how this process itself can be construed as an art in which the perceiver is a quasi-artist. I should like (...)
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  49. Les dispositions: une analyse integrationnelle(誠).Daihyun Chung - 2014 - Diogène 248:59-70.
    Would it be possible to have an alternative to the physicalist world-view? If any type of dualism is not an option, I am tempted to consider an integrational world view, which was first claimed by Confucius under the notion of cheng. I would propose an integrational thesis that cheng of an entity is a power to realize the embedded objective of it in the context where it interacts with all others. The notion of compassion may be said to be both (...)
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  50. Dispositions: An Integrational(誠) Analysis (on line).Daihyun Chung - 2017 - Diogenes, Special Issue on Korean Philosophy Today.
    Whereas the Humean accounts of causality in terms of contiguity, temporal priority, constant conjunction, and contingency face difficulties of one sort, the dispositional explanations of causality in terms of reciprocity, simultaneity, ubiquity, and holism seem to meet difficulties of another sort. But the difficulties which dispositionalism faces may be dissipated if one can appeal consistently to the logic of naturalism, rather than to the grammar of an implicit dualism, for example, as it is illustrated when G. Molnar tried to advance (...)
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