Narrative views of the self argue that we constitute our self in self-narratives. Embodied views hold that our self is shaped through embodied experiences. In that case, what is the relation between embodiment and narrativity in the process of self-constitution? The question demands a clear definition of embodiment, but existing studies remains unclear on this point (section 2). We offer a correction to this situation by drawing on Merleau-Ponty’s analysis of the body that highlights its habituality. On this account, the (...) body has an inherent tendency to cultivate an organization of habits through its history of engagement with the world (section 3). Next, we explore its role in narrative self-constitution by distinguishing between two aspects of the narrative self, the narrated I and the narrating I (section 4). We argue on phenomenological grounds that self-narratives are informed by bodily perspectives in both respects. Furthermore, a focus on the habituality of the body allows for a better explanation of self-constitution than those based on implicit self-narratives (section 5). For these phenomenological and theoretical reasons, we conclude that narrative self-constitution is an embodied and embedded practice (section 6). (shrink)

This paper presents what the authors call the ‘divergence problem’ regarding choosing between different future possibilities. As is discussed in the first half, the central issue of the problem is the difficulty of temporally locating the ‘active cause’ on the modal divergent diagram. In the second half of this paper, we discuss the ‘second-person freedom’ which is, strictly, neither compatibilist negative freedom nor incompatibilist positive freedom. The divergence problem leads us to two hypothetical views (i.e. the view of single-line determination (...) and that of one-off chance), and these views bring humans closer to the afree side – i.e. outside of the contrast between being free and being unfree. The afree side is greatly different from the ordinary human side. This paper tries to secure the second-person freedom as a substitute for the ordinary human freedom while preventing the divergence problem from arising. (shrink)

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 grecs (...) (Les vies des philosophes) dans lesquelles il se réfère à la vie de Platon. Il a également écrit une louange funèbre pour Platon. D'autres premiers biographes de Platon sont Olympiodore le Jeune au VIe siècle et une source anonyme. Une source importante sur la vie de Platon est ses dialogues philosophiques, ses treize lettres (peut-être fausses, à l'exception peut-être des Lettres VII et VIII), les écrits d'Aristote, un extrait de l'épicurien Philodème dede Gadara, l'Histoire des philosophes (Syntaxis ton philosophon), Ier siècle av. J.-C., les écrits anonymes de Prolégomène sur la philosophie platonicienne traditionnellement attribués à Olympiodore, Suda, Xe siècle, et La vie de Dio de Plutarque, Ier-IIe siècle. -/- DOI: 10.13140/RG.2.2.18219.92969 . (shrink)

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 (...) serii de biografii ale filosofilor greci (Viețile filosofilor) în care face referire la viața lui Platon. Acesta ar fi scris și un elogiu funerar lui Platon. Alți biografi timpurii ai lui Platon sunt Olimpiodor cel Tânăr în secolul al VI-lea și o sursă anonimă. O sursă importantă despre viața lui Platon sunt chiar dialogurile sale filozofice, treisprezece scrisori (posibil false totuși, cu excepția poate a Scrisorilor VII și VIII), scrierile lui Aristotel, un fragment din Istoria filozofilor (Syntaxis ton philosophon) a epicureanului Philodemus de Gadara din secolul I î.e.n., scrierile anonime Prolegomena despre filozofia platonică atribuite în mod tradițional lui Olimpiodor, Suda, secolul al X-lea și Viața lui Dio a lui Plutarh, secolul I-II. -/- DOI: 10.58679/CS86928. (shrink)

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 (...) Lives of Philosophers) in which he refers to the life of Plato. He also wrote a funeral praise for Plato. Other early biographers of Plato are Olympiodorus the Younger in the sixth century and an anonymous source. An important source about Plato's life is his philosophical dialogues is his thirteen letters (possibly false though, with the possible exception of Letters VII and VIII), the writings of Aristotle, an excerpt from the Epicurean Philodemus of Gadara's History of Philosophers (Syntaxis ton philosophon), 1st century BC, Prolegomena's anonymous writings on Platonic philosophy traditionally attributed to Olympiodorus, Suda, 10th century and Plutarch's Life of Dio, 1st-2nd Century. -/- DOI: 10.13140/RG.2.2.15396.96647. (shrink)