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The article deals with the historically conditioned philosophical aspect of the formation and the development of the concept of «emotional intelligence» from the pre-Christian times to the Antiquity. This concept, as a complex of mental properties of an individual, was first formulated and introduced into the psychological theory by the US scholars P. Salovey and J. Mayer in 1990. However, the origins of ideas on the problem of the unity of the emotional and the rational can be found in religious and philosophical teachings. The Bible contains examples that testify to the role of intelligence in emotional self-regulation of a human being and confirm the existential, «emotional wisdom of mankind». Our research has proven that the idea of the relationship between emotions and the reason as the essential manifestations of an individual is recurrent at all stages of the history of mankind, its roots date back to the time of the primitive society. In various periods of history, that problem was interpreted differently depending on cultural-historical, religious and philosophical traditions, world outlook views regarding the role of human emotions and human reason in the cognizance of the surrounding world, the nature of their interconnection, and attributing parity or priority features to them. The mythical and pagan views of primitive people, their animistic beliefs testified to the undivided nature of their thinking, and were embodied in various visual-sensory forms of collective creativity that combined intellectual, emotional and volitional attitude to the world. As the human civilization developed and the social relationships changed, also changed mythological and philosophical views of primitive people that were opposed by the naive-spontaneous philosophical world outlook of ancient thinkers. The image and the symbol of the primitive society were supplanted by the Logos, i. e. the reason, by means of which the naive-spontaneous philosophy tried to solve world outlook problems. Still, the representatives of the Pythagorean philosophical school can claim the credit for using, for the first time, emotions as the basis for the comprehension of aesthetic phenomena. During that period, for the first time within the ancient Greek philosophy, aesthetic knowledge was formed, to which the notion of «sensuality» was central. The classical period of the ancient Greek philosophy testifies to the priority of the «rationalized world outlook» of the ancient philosophers, who approached the solution of the world outlook issues from the standpoint of reason.

Recent studies have discussed Paul's letters against the backdrop of ancient Greek philosophy, particularly of Stoicism, Platonism and Cynicism. This article will take up the latter suggestion, as it shows significant similarities between Paul's argument in Rom 1–2 and the Cynic tradition, which is a neglected aspect in scholarly discussion. A comparison of Rom 1.18–32; 2.14–29 and the Cynic epistle Ps.-Diogenes,Epistula28 will outline decisive assumptions and argumentative patterns that both letters have in common.

In his article “The Megarian and Aristotelian Concept of Possibility” (“Der Megarische und der Aristotelische Moglichkeitsbegriff,” 1937), Nicolai Hartmann attempts to revive an interpretation of the conception of possibility of the Megarians that stood in opposition to the Aristotelian conception of possibility and thus in opposition to the Aristotelian conception of modality in general. In this introduction, I undertake to situate Hartmann’s article in its historical context. Did Hartmann come to adopt this thesis through his study of ancient Greek philosophy? Or did he already have a predilection for the Megarian conception of possibility prior to this? If so, how did this predilection come about? Was there an influence from his friend Vasily Sesemann, who published an article discussing the Megarians the previous year? Or were both Hartmann and Sesemann influenced early on by their mutual Russian teacher Nikolai Lossky, or even by a general tendency pervading Russian thought—itself grounded in the fatalism typical of the Russian collective unconscious—as we find it expressed in the philosophy of Vladimir Solovyov, Lev Tolstoy, and other Russian thinkers?

The interplay between a naturalistic understanding of social origins and the vision of the ruler as God’s representative on earth is a major aspect of medieval and early modern Islamic political discourse. The ancient Greek tradition had a formative influence on Islamic meditation regarding the origins of human society, the role of government, justice, and the qualities of the good ruler. The aim of this article is to revisit the impact of the Greek legacy on various theories about the emergence of human society and political authority that were propounded medieval Islamic authors. In the first section of this article, I review the reception of ancient Greek sources in the Islamic world and reconsider their influence on subsequent debates about the nature and foundation of human society, especially during the ‘Abbāsid era. I will focus on Plato, Bryson, Themistius, and Nemesius, who depict human society as the corollary of human frailty and the need to procure the necessities of life. These authors articulate a naturalistic explanation of the origins of organized human society which reverberates in the philosophical and administrative literature of the ‘Abbāsid period. In addition, I will show how Qudāma B. Ja‘far and al-Fārābī facilitated the dissemination of Greek political ideas in the Islamic world and coupled Themistius’ rationale about communal association with the notion that rulership is related to a divine mandate for the sake of upholding social harmony. I will also demonstrate how these ideas reached their culmination in al-Ghazālī, who embraces a naturalistic approach to the creation of human society while proclaiming the ruler to be God’s shadow on earth in charge of maintaining order and implementing the ordinances of the sharī‘a. peerReviewed

Virtue ethics in the West received its first extensive elaboration and defense in ancient Greek philosophy. Requiring the cultivation of true character, both of the ethical and intellectual kind, virtue ethics emphasizes developing character traits such as courage, honesty, and practical wisdom over deploying abstract theoretical principles as a way of contributing to individual happiness and social harmony. With rapid changes in social structures and technologies, ancient and medieval virtues may seem quaint and irrelevant today. Is virtue ethics suitable only for the sort of premodern societies in which great virtue ethicists like Aristotle and St. Thomas Aquinas lived or does the theory have something essential to contribute to pressing contemporary debates?. This paper argues the situational form of virtue ethics: Some essential virtues are applicable in most times and societies, including our own, but they necessarily are expressed in a variety of ways in different circumstances. I then briefly explore contemporary versions of the virtues that would help us navigate a world of rapidly evolving technology that threatens to undermine environmental and social sustainability. These virtues, suitably updated, are as badly needed today as they were thousands of years ago.

Building on the discoveries and knowledge of previous civilizations in Egypt, Mesopotamia, and Persia, among others, the Ancient Greeks developed a sophisticated culture immersing themselves with philosophical, mathematical, and scientific studies. One of the key points of Ancient Greek philosophy was the role of reason and inquiry. It emphasized logic and championed the applications of impartial and rational ideas for the natural world. Its general scientific and philosophical course however wasn’t without certain faults and misdirection. Most notably was the lack of emphasis on the experimental and empirical approach to the physical world. One glaring example of their erroneous science was the dogma of celestial perfection and immutability, although this mistake may be blamed on the ancient Greek mythology and religion, believing in many gods and goddesses who were all supposed to reside up in the sky.

In this chapter, I reflect on the self of autoethnographic inquiry through the prism of care, in particular, Foucault’s reworking of the notion of the care of the self from ancient Greek philosophy. Through this prism, the self of inquiry is constituted through rigorous self-scrutiny and attempts at self-mastery, and intimately concerned with tensions between engagement and disengagement - between work and ‘time-out’ from work. The themes I explore include: relations between leaders and stakeholders; the complexities of expertise and ‘best practice’; and confessional writing as something which might look and feel self-promoting, but instead be self-renouncing. I hope this chapter will serve as an invitation to consider Foucauldian ideas - and their classical origins - to help to frame and interrogate what we are doing with self-disclosure and the processes of reflection that underpin it.

International audience; The constitutional projects described by Plato, especially in the Laws, plainly show that drawing lots may play a fundamental political role, more fundamental in Plato’s view than using it to designate political officers, as ancient democracy does. Plato draws on the Greek culture of chance, a culture that endows drawing lots with the double virtue of divine sanction and establishing equality of shares between equals. The theory of the two forms of equality (based either on equal or proportional shares) allows Plato to marginalize sortition in the process of designating political office: selecting leaders should be based on merit (proportional equality). Drawing equal shares of land, on the other hand, lays the common ground for the city of the Laws. Moreover, having to consider the city as a sum of individuals who are at the receiving end of equal share distributions leads Plato to frame its mathematical structure and power of mobilization

This chapter aims to illuminate ways in which hope was significant in the philosophy of classical Greece. Although ancient Greek philosophies contain few dedicated and systematic expositions on the nature of hope, they nevertheless include important remarks relating hope to the good life, to reason and deliberation, and to psychological phenomena such as memory, imagination, fear, motivation, and pleasure. After an introductory discussion of Hesiod and Heraclitus, the chapter focuses on Plato and Aristotle. Consideration is given both to Plato’s direct comments on hope and to the narrative contexts of his dialogues, with analysis of Plato’s positive and negative representations of hope, hope’s relationship to reason, and Plato’s more psychological approach in the Philebus, where hope finds a place among memory, recollection, pleasure, and pain. The chapter then reviews Aristotle’s discussions of confidence, hope, and courage, observing that although Aristotle does not mention hope as a virtue, he does note its importance to human agency and deliberation and as a foundation for the further development of virtue. The chapter concludes that discussions surrounding hope in ancient Greek philosophy are rich and challenging and can serve as a lively stimulus to further exploration of the concept of hope.

It is generally acknowledged that the insanity defense has its roots in ancient Greek philosophy. There are references to the insanity defense in the works of Plato and Homer. Little, though, is known about how non-Western cultures dealt with the insane who commit crimes. This article focuses on one non-Western culture: ancient India. The author refers to extant medical texts and Sanskrit literature to argue that the notion that the insane are not responsible for criminal acts was current during that epoch.

The essay discusses the ethical and philosophical views of the great thinker and philosopher al-Farabi. The philosophical system created by al-Farabi deals with the main problems related to questions of God, the universe and man, as well as the place of man in the universe. The formation of philosophical thinking of al-Farabi was influenced by ancient Greek philosophy, in particular, the works of Aristotle. Al-Farabi created a whole encyclopedic system, where in his writings he considered such concepts as truth, logic and morality. In his philosophical reflections, al-Farabi touched on all aspects of human life. The importance of the work and the importance of the activities of Abu Nasr al-Farabi in the modern world is evidenced by the great attention paid to the study of his rich scientific heritage.

Scholars have characterised the trial of the life of pleasure in Philebus 20b-21d as digressive or pejorative. I argue that it is neither: it is a thought experiment containing an important argument, in the form of a reductio, of the hypothesis that a life could be most pleasant without cognition. It proceeds in a series of steps, culminating in the precisely chosen image of the jellyfish. Understanding the intended resonance of this creature, and the sense in which it is deprived, is critical for reconstructing the argument, and yields new insight into Plato’s views on the minimal conditions for pleasure.

That philosophy exists, that it is possible, and that it has (and could still have) a future depends first and foremost on the existence of philosophers (necessarily considered in the plural). If the presence of philosophers is fundamental for the existence of the philosophical enterprise, then it can be easily deduced that, without philosophers, there would be no philosophy. If they come necessarily in the plural (as more than one), how should they, however, interact? Is philosophy a mere interaction among philosophers, or is it a cooperation of philosophers? But maybe it is something different still. The concept of philosophy, in its original Greek understanding, reveals how this interaction can be understood in a provocative but very interesting way: as friendship. Philosophy as philo-sophy, as friendship of wisdom. Said differently, philosophy as a community (of friends) that gather around the question of wisdom and knowledge. This essay attempts to think philosophy according to its being φιλe...

This study whose title is the dialectic of relationship between religion and myth: An Analytical study of the concept of myth in the philosophy of religion. "It traces the dialectic relations since the rise of Judaism, Ancient Greek philosophy, European philosophy in the medieval Ages, then modern and contemporary philosophy to stress the diverse visions of philosophy, sociologists, anthropologists, linguists religion comparatists, in addition to philosophers of religion and theologians. Many thinkers dealt with this dialectical relation, particularly in the twentieth century using different methodologies including the phenomenological, historical, the critical, the comparative, and the analytical to analyze the structure of the myth from different and its relation with holy texts and religious thought in general, this is done through posing a number of questions which it tried to answer to point out that these issue still interest philosophers of religion who come from different orientations. No one has been able to make a final conclusion on whether myth is fictional made by men or a holy text which was subsequently tampered with by man. Also, no philosopher could solve this issue except through exclusion or denial. تحاول هذه الدراسة المعنونة بجدلية العلاقة بين الدين والأسطورة "دراسة تحليل لمفهوم الأسطورة في فلسفة الدين" تتبع هذه العلاقة الجدلية منذ نشأة الديانة اليهودية، ثم الفلسفة اليونانية القديمة ومرورا بفلسفة العصور الوسطى الأوربية، والحديثة حتى الفلسفة المعاصرة لتأکيد تباين الرؤي، واختلاف المواقف من جانب الفلاسفة، وعلماء الاجتماع، والأنثروبولوجيا، واللغة، ومقارنة الأديان إضافة إلى فلاسفة الدين، وعلماء اللاهوت. ولقد تناول العديد من المفکرين هذه العلاقة الجدلية –لاسيما في القرن العشرين – بعدة مناهج، لعل أهمها المنهج الفينومينولوجي، والتاريخي، والنقدي، والمقارن، والتحليلي من أجل الوقوف على بنية الأسطورة من شتى جوانبها، وعلاقتها بالنصوص المقدسة والفکر الديني بوجه عام، وذلک عن طريق طرح العديد من التساؤلات التي حاولنا الإجابة عليها لإثبات أن کل هذه القضايا لا زالت تشغل الحيز الأکبر على مائدة فلاسفة الدين باختلاف توجهاتهم، التي لم يستطع أحد من الفلاسفة فک الاشتباک بين الحکم على الأسطورة على أنها نسيج خيالي من صنع الإنسان أو أنها نص إلهي قام الإنسان بتحريفه في فترات متباعدة بمنأى عن التدوين. کذلک لم يستطع أحد من الفلاسفة الفصل في هذه العلاقة الجدلية إلا عن طريق الاستبعاد أو الإنکار.

This paper presents an attempt to apply Jacques Ranciere’s emancipatory pedagogy of ‘the ignorant schoolmaster’ to environmental education, which emphasises environmental ethics. The paper tells the story of a philosophy of nature project in the framework of an environmental adult education course at a Second Chance School in Greece, where adult students researched ancient Greek philosophy of nature, discovered and adopted environmental values and taught their schoolmates. The paper presents the findings of this pedagogical experiment and evaluates the benefits and the skills that students can acquire through emancipatory pedagogy and through peer teaching and learning. Α cross-disciplinary combination of emancipatory pedagogy, environmental education, philosophy of nature and environmental ethics that can empower students and strengthen their environmental conscience with emphasis in ecocentric and ecojustice values is proposed. Τhe role of the teacher as a student, who continues to investigate a...

This article suggests a repositioning of philosophy’s disciplinary boundaries in terms of the analyses of ancient Greek philosophy carried out late in the career of Michel Foucault, which, under the influence of Pierre Hadot’s conception of philosophy as a way of life, set out to highlight "the care of the self" as the practical core of the Ancient philosophical enterprise. In light of this shift in disciplinary boundaries, the article seeks to deepen the ongoing reconsideration of Ab? H?mid Muhammad ibn Muhammad al-Ghaz?l?’s position vis-à-vis philosophy by highlighting the role of the body and self-care in his ethical writing. Though recent scholarship has come to reject the notion that Ghaz?l? simply did away with philosophy in Islam, even the studies of his constructive incorporation of Avicennan thought have stopped short of highlighting bodily discipline as a central feature of spiritual exercise across these categories.

Notably since Thomas Hobbes, canonically with Benjamin Constant, and conventionally amid Nietzschean, Popperian, Straussian, Arendtian, liberal (sc. Madison, Mill, Berlin, Rawls, Vlastos, Hansen), republican (sc. Skinner), political (sc. Finley), and sociological (sc. Ober) readings of ancient texts, contemporary scholarship on the ancients often has employed some version of the dichotomous ancient/modern or ancient/contemporary contrast as a template for explaining, understanding, and interpretively appropriating ancient texts and political practices – particularly those of ancient Greek philosophy and democracy (although Roman ideas and practices also have been invoked). In particular, this has been done to argue for some conception of political ethics and democracy. I argue that this rhetorical trope, often using Athens and Europe/America as synecdoches for antiquity and modernity, has generated narrow and distorted views of ancient texts and political practices, on the one hand, and their contemporary relevance, on the other – views that misinterpret the theoretical significance of historical phenomena and misread the potential lessons of ancient authorities. Instead, texts and practices should be read either with more qualifications or more fully against a historical dynamic of critical philosophy and political power – including its ethical, cultural, institutional, and governing elements – that is not framed by this dichotomy.

Harmony, as one of the widespread terms of ancient Greek mythology and one of the key notions, as well as the basic methodological principle of ancient Greek Philosophy is analyzed. The mosaicity of philosophical ideas as for the harmony phenomenon was concentrated around two conceptual approaches proposed by Pifagor and Heraclite. Though, these ideas have much in common in methodological sense, Pifagor’s and Heraclite’s conceptions are qualitatively different and even contrary in the explanation of harmony essence and its role and place in the integral world functioning. Pifagor considers harmony as the initial fundamental quality of the world directed on merging, combination, coordination, as well as conciliation of contraries with its different traits. Heraclite considered the origin of the world, as a single phenomenon, not in the harmony but in eternal struggle, hostility of contraries which resulted in harmony. The hypothesis about the importance of mentioned conceptions for the development of Western European model of harmony is proposed

Institutionally, the flourishing of Dutch philosophy of history after the 1970s was primarily connected with history programmes and departments. Dutch philosophers, on the other hand, have not shown much interest in philosophy of history in the past four decades. Before 1970 this situation was completely different: philosophy of history was an important theme in Dutch academic philosophy. It is sometimes assumed that philosophy of history in The Netherlands before the 1970s mainly involved speculation about the meaning of the historical process from a religious perspective. Most academic philosophers, however, rejected more speculative forms of philosophy of history, and focused on a critical analysis of the foundations of historiography. This article examines the work of four Dutch philosophers of history in the period between 1920 and 1970, Goedewaagen, Pos, Kuypers, and Beerling, and positions their work within the historical development of Dutch philosophy. The strong interest in philosophy of history before 1970 and its sudden disappearance thereafter is explained by the late occurrence in The Netherlands of the parting of the ways between analytic and continental philosophy.

The concept of consciousness in ancient Greek philosophy, concerns the internal autonomy and philosophical freedom from the condemnation of ignorance of both the foreign and the domestic world. The ancient Greek philosophers pointed out the value of the dialectic with the inner self to the problem of moral conscience and handed us a legacy of values and the primacy of reason. The concept of moral consciousness in ancient Greek philosophy. The article examines the concept of moral consciousness in ancient Greek philosophy. The purpose of the article is to investigate the moral question related to whether moral concepts have a subjective or an objective basis. In addition, the article demonstrates the unaffected by time significance of the concept of moral consciousness, as well as its connection with the reality of moral concepts, moral propositions, moral judgments, moral man, moral law, moral idealism, moral naturalism and moral relativism. Moral consciousness is the mirror of our self-knowledge.

Poetry is the praxis of the eternal return of the same: the same difficulty, difficulty itself. In other words, the relation of image to sense is the very eternal return of the same. Brazilian poet Jorge de Lima reads Dante, Baudelaire, Lautreamont, Rimbaud, Michaux, Bergson and doing so he is positioning Lima’s work within a contemporary philosophical scene definitively characterised by its exposure to Ancient Greek philosophy and Christian tradition.

The idea of ecology rests on three fundamental assumptions: that (1) living nature has some sort of structure explained by rules or laws; (2) these laws are discoverable through empirical observation; and (3) humans are morally culpable for harm they do to nonhuman nature, and thereby also to other humans. Each fundamental principle has roots in ancient Greek philosophy. Over time they have produced several distinct disciplinary forms that collectively constitute the idea of ecology. The central thesis of this book is that ecology has implications for environmental ethics. The argument posits Scientific Ecology as a reliable source of descriptions of biotic communities for prescriptions regarding human treatment of biotic communities. The exegesis begins with the contextualization of the idea of ecology in the Western intellectual tradition, which provides the framework for an analysis of the basic philosophical issues of the science of ecology, including ethical implications. Scientific ecology and ecological justice are intimately connected: the way that the world is has much to do with the way that the world should be.

Akrasia, or weakness of will, has been a significant philosophical problem since the time of Ancient Greek philosophy. Unfortunately, this topic has not been treated systematically in the phenomenological tradition. This paper seeks to redress this situation through a critical assessment of contemporary approaches to the problem of akrasia in light of a proposed phenomenological analysis. As this paper argues, a phenomenological approach over-comes an intellectualism often found in discussions of akrasia while identifying its distinctive kind of rationality. This paper further argues that there are no perfectly self-regulating agents and that weak-willed agents are able to vindicate their moral sanity.

Elements of "frontal" syndromes and executive dysfunction have been pondered by humans since ancient times, perhaps because executive dysfunction often threatens the very characteristics that make us human. This chapter provides a historical account of scientific advancements related to frontal lobe functioning and how the term has transformed over time. From ancient Greek philosophy to early neuroscientific animal studies to the default mode network, knowledge about the neural underpinnings of executive functioning has blossomed, almost so broadly that the behemoth term comprising broad neuropsychological functions may struggle to be provide specificity on its own without further clarification.

The study investigates the websites of ten British celebrity chefs, ranging between the age of 38 and 82. They were chosen to be a representative sample in terms of gender, age and, above all, culinary personas. Using the Critical Discourse Analysis (CDA) and the Positive Discourse Analysis (PDA) approaches, the study examines the paragraphs that precede the recipes in order to understand the attitude towards food that makes the chefs easily recognizable as specific culinary personas. The ways in which the chefs linguistically construct food-related discourse are interpreted according to four philosophical stances that correspond to four approaches to food found in Ancient Greek philosophers, namely Hedonism, Epicureanism, Platonism, and Asceticism. The analysis reveals that celebrity chefs show a predominant Epicurean approach, at the same time combining elements from the other ideologies. The chefs are also found to shape discourse in ways that challenge the hegemonic, gendered ideologies around food and cooking by positioning themselves as positive role models for a healthy, and yet pleasurable, food experience.

Στόχος της παρούσης εργασίας αποτελεί η εξέταση των εννοιών της ελευθερίας και της δουλείας, όπως αυτές αναδύονται στην φιλοσοφία του Αριστοτέλη και ειδικότερα στα έργα του Πολιτικά, Ηθικά Νικομάχεια και Μετά τα Φυσικά. Η εργασία αποτελείται από έξι κεφάλαια με το πρώτο να αναλύει κυρίως την δομή και τις βασικότερες έννοιες των Πολιτικών, ενώ παράλληλα δίδεται ο ορισμός του ελεύθερου. Στο δεύτερο κεφάλαιο παρουσιάζεται μια ιστορική αναδρομή της δουλείας στην αρχαία Ελλάδα και στο τρίτο κεφάλαιο δίδεται ο ορισμός της δουλείας. Εν συνεχεία, στο τέταρτο κεφάλαιο γίνεται μια προσπάθεια να απαντηθεί το ερώτημα αν είναι δίκαιη η ύπαρξη δούλων και στο πέμπτο κεφάλαιο αναλύεται ο ψυχολογικός χαρακτήρας του δούλου. Τέλος, στο έκτο κεφάλαιο παρουσιάζονται τα συμπεράσματα που προέκυψαν κατά την εκπόνηση της διπλωματικής εργασίας. The aim of this MA Dissertation is to highlight the concepts of freedom and slavery, as these emerge in the political philosophy of Aristotle, and especially in his Politics, Nicomachean Ethics and Metaphysics. The dissertation is comprised by six chapters, the first chapter analyzing mainly the structure and the basic concepts of the Politics, while providing the definition of freedom according to Aristotle. In the second chapter a historical retrospection of slavery is presented as far as Ancient Greece is concerned and in the third chapter Aristotle’s definition of slavery is analysed and explained. In the fourth chapter it is attempted to answer the question whether Aristotle’s argument of slavery (phusikē douleia) and of natural slaves (phusikoi douloi) is adequately justified or not by Aristotle. In the fifth chapter the psychological character of the slave (doulos) is analyzed. Finally, in the sixth conclusionary chapter, , the questions that arose in this MA Dissertation are presented and evaluated. 101 σ.

The opposition between the Continuous and the Discrete played a significant role in ancient Greek philosophy. This probably derived from the still more fundamental opposition concerning the One and the Many, an antithesis lying at the heart of early Greek thought.

The only extant fragment of Aristotle’s lost treatise On Prayer [Περὶ εὐχῆς] is an excerpt from Simplicius’ Commentary on Aristotle’s On Heavens [De caelo] (ad II.12, 292b10; ed. CAG VII; p. 485.19-22 Heiberg). Simplicius’ text, however, has been poorly edited for a long time, with several textual problems being spread unconsciously by the majority of the editors of the Aristotelian fragments, and only recently the text began to be properly clarified. The fragment 49 Rose3 was repeatedly exploited to sustain and to endow with antiquity and authority theological readings with Neoplatonist features, and there is a place where the establishment of the critical text is of the utmost importance for a research in quest for the possibility of understanding God and its intelligibility. This paper discusses the context of Simplicius’ testimony, the idiosyncrasies of the textual problems, the structure of the fragment, its lexicon (e.g. ὑπέρ and ἐπέκεινα), and the hermeneutical challenges it poses regarding its authenticity and interpretation within the Aristotelian corpus.

This paper identifies a few normative features characteristic of the relationship between law and power. The terms “law” and “power” are defined and then complicated through an analysis of modern, secular jurisprudence as well as historical examples from ancient Greek philosophy, Biblical law, Roman law and the rabbinic tradition. The picture that emerges of the relationship between law and power is a rich one, which cannot be made to fit within a secular legal frame. The paper discusses the ideas of H. L. A. Hart, Joseph Raz and Michel Foucault among others.

Нарастающая неудовлетворенность классическими русскими переводами Платона и Аристотеля, созданными во второй половине XX в., а также желание заменить их более новыми, точными и отвечающими современному состоянию науки, заставляет поставить вопрос о принципах перевода античных философских текстов. В статье показано, что если советские переводчики руководствовались в основном принципом «художественного» перевода, предполагающего творческое воссоздание оригинала средствами родного языка, то современный читатель больше склоняется к переводу «буквальному», передающему не столько мысль автора, как ее понял переводчик, сколько слова переводимого текста. В статье дается сравнительное описание обеих переводческих стратегий и на конкретных примерах показываются сильные и слабые стороны каждой из них., The growing dissatisfaction with classical Russian translations of Plato and Aristotle of the second half of the 20nd cent., as well as the recent efforts to replace them with more exact and accurate ones compel us to raise a question of how to translate ancient philosophical texts. The paper shows that the former soviet translators basically adhered to the principle of “artistic” translation, which involved the re-creation of the Greek or Latin original by means of their native language. On the contrary, modern Russian scholars prefer to follow the principle of the so called “literal” translation, considered to be a more accurate one because of reproducing rather the words of the translated text than the thought of the author, as it is understood by the translator. The article gives a comparative description of both approaches and shows on concrete examples the advantages and disadvantages of each of them., №33 (2018)

Публикация представляет собой заключительную часть тематической обзорной библиографии «Античная философия: Греция и Восток», целью которой является систематизация исследований на русском и европейских языках, посвященных отраженным в источниках связям греческой философии и восточной мудрости и трансформации классического философского наследия в процессе перевода на другие языки (сирийский, армянский и арабский). В данной части публикуется избранная литература, посвященная исследованиям истории восприятия классического философского наследия античности в арабо-мусульманском мире в период формирования оригинальной арабо-мусульманской мысли. Преимущественное внимание уделено истории переводов античных авторов и текстов на арабский язык в эпоху правления династии Аббасидов, особенно IX-X вв. Во вступительной статье к библиографии дается комментарий к ее структуре и обозначаются основные организующие ее темы и проблемы., This paper presents the final part of the thematic overview bibliography “Ancient Philosophy: Greece and the East”, the purpose of which is to systematize research in Russian and European languages, devoted to the links of Greek philosophy and Eastern wisdom and transformation of the classical philosophical heritage reflected in the sources into other languages (Syrian, Armenian, and Arabic). This part publishes selected literature on the history of perception of the classical philosophical heritage of antiquity in the Arab-Muslim world during the period of the formation of the original Arab-Muslim thought. Primary attention is paid to the history of the translation of ancient authors and texts into Arabic during the reign of the Abbasid dynasty, especially from the 9th-10th centuries. The introductory article on the bibliography provides a commentary on its structure and outlines the main topics and problems organizing it., №33 (2018)

In the Islamic philosophical tradition, it seems that the image of woman has not been studied very much and the role of woman has hardly ever mentioned. First, we will briefly explain why we chose the concept of imagination. Afterward, from which sources the Islamic philosophical tradition has formed its concepts, and as a result, we would try to talk about where it established philosophy, whether it was theoretical or practical. Finally, we want to finish the subject by giving examples from the fact of women in Islamic philosophical tradition.

The scientific revolution was triggered by revival of ancient Greek philosophy in Europe, after a gap of more than a thousand years. But Greek knowledge was never labeled traditional. Pre-colonial Indian kings sent missions to Europe to learn about the scientific revolution. European traders and missionaries wrote highly about Indian knowledge. Later, both of them were trying to learn and benefit from each other. Knowledge was valued, whatever be its origin. This chapter depicts how from such a position human knowledge was partitioned in a couple of centuries into traditional and modern, and why in the last few decades efforts are being made to integrate the two. The integration process going on in India is the subject matter of this book. In this chapter, we explain our approach and the plan of the book.

In the history of thought it has been common to inquire about the relation between personal freedom and necessity. The question of self-determination and self-sufficiency was an essential question for the ancient philosophers and poets in their enquiries about how to live a good life. In this paper we will discuss the ancient Greek interpretation of freedom and its collateral of responsibility. This will bring us to three important questions for scientific research and education: 1) Are scientific deliberation and practical wisdom exclusive skills? 2) Is the will an unneeded faculty of the soul? 3) Is the katharsis a footnote for the lucid and robust contemporary state of mind?

LANGUAGE NOTE | Document text in Chinese; abstract in English only.This article reviews Kwan Kai Man’s discussion of whether alleged cases of near death experience can give support to the existence of the soul. Kwan’s discussion strikes a balance between scientific explanations of near death experience and traditional religious views of the soul. The existence of the soul has remained a philosophical problem since ancient Greek philosophy. However, Socrates’s attempt to prove the existence of the soul in the Phaedo clearly shows that a purely philosophical approach is inadequate. The existence of the soul is a cross-disciplinary problem that calls for cross-disciplinary investigation. Kwan’s discussion is a good example of how philosophical thinking and methodology can contribute to this cross-disciplinary investigation into the existence of the soul.DOWNLOAD HISTORY | This article has been downloaded 88 times in Digital Commons before migrating into this platform.

The study in its scope questions the historical existence of ancient Greek philosophers; while it focuses on two educational relevance themes a) that there is strength in recent insinuations that classical (ancient) Greek philosophers are only but true to reality, existing in nothing but personified names bearing their philosophical (teachings) in the meanings of their names; e.g. Heraclitus, simply is fire, Socrates is sorcery, then Pythagoras is puthon, i.e. fortune teller, since his history is replete with occult learning in Egypt and the Chaldea; b) our classist method of research leading to our research conclusions and findings touches on the second angle to this essay, which is a frank educational demand for the original Greek documents of these Greek classical philosophers, since it is suspected that these documents (e.g. Dialogues and Phaedo of Plato etc.) never existed or that translations to English had been manipulated, hence the truth was yet to be told about the true origins and the true meaning of philosophy. Particularly, if philosophy is merely love for wisdom, how come the Bible totally condemned it (Colossians 2:8, 2 Peter 1:16). Then how come Emperor Justinian banned it in 529 CE. (New & Philips, 1953, Brockman and Pescantini, 2004, philosophy NET, 2015). Justinian banned philosophy, since medieval Christian heretical teachings were products of Christian philosophical arguments which almost destroyed Christianity in it earliest stages (i.e. 1300 CE - 526 CE) Boer, 1980: pp. 41-60.

In this article I apply Thaddeus Metz’s ethical methodology to the ancient Greek ideal of σωφροσύνη in order to show that it generates a distorted account of ubuntu. If ubuntu is a virtue concept, then Metz’s analytical method will not reconstruct it — because it fails to determine whether ubuntu refers to one of a plurality of fundamental virtues, the fundamental virtue, or virtue itself.

In this paper the author deals with the eternal issue of truth - in general and in criminal law. In the first part of the paper the author speaks about the significance of truth as such, but also about its role and place in contemporary society. He continues elaborating the idea of truth as it was in ancient Greek philosophy and poetic tradition given that Ancient Greece represents the cradle of the idea of truth. This part of the paper ends with an analysis of the Aristotle's understanding of truth which is, according to the author, the beginning of the new era of modern understanding of the truth phenomenon. In the following part of his paper the author analyses the opinions of the 20th century outstanding philosophers who occupied themselves with so called factual truth - which, in his opinion, includes the truth reached in criminal law. This type of truth is analysed further. The author concludes that the maximum to be reached in the criminal procedure is conviction i.e. belief that we are in the possession of truth. When reaching ' objective ' truth is concerned as undoubtless certainty that a criminal offence has been commited, as well as all details referring to its commission, the author believes that this is the 'eternal' but never accomplished ideal. Finally, the author proposes the modality of truth, which is most likely to be accomplished within criminal law and procedure. .

We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.