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Over the past few decades, Plato's Phaedrus has become an important text for scholars interested in tracing new materialist approaches to the history of rhetoric and writing. Drawing on rhetoric and plant studies scholarship, this essay contributes to this conversation by arguing that trees disclose an important layer of irony in the dialogue, producing a deep, if not ambivalent, unity that brings together rhetoric, writing, and discourse. Through a study of trees in the dialogue, this essay demonstrates how the Phaedrus offers rich connections between spatial, nonhuman, and ecological dimensions of writing, rhetoric, and discourse. [ABSTRACT FROM AUTHOR]

This study reflects on aspects of the Pythagorean political philosophy and compares them to those of Abu Nasr Muhammad al-Fārābī's thought. Both share a key assumption: excellent rulers must be political scientists who seek divine guidance to ensure the prevalence of reason over passions in public life while reconciling society with the harmony and wisdom of the cosmos. By imitating God's perfection and incorporating divine wisdom into governance, virtuous rulers promote felicity, prosperity and peace within a city. We highlight al-Fārābī's emphasis on the role of religion in enabling citizens to internalize the wisdom of the cosmos, thereby minimising the need for coercion in the pursuit of order and social concord. In addition, the populace leverages the superior knowledge of each governor while observing their behaviour. Thus, the people have a share in the exercise of political power. This insistence on the involvement of the populace in politics aligns with the concept of 'political Prometheism'. [ABSTRACT FROM AUTHOR]

Where does creativity come from and what is its purpose? The paper revisits these ever‐turning questions to correct the prevalent but, arguably, inaccurate historical interpretation of creativity as a concept that emerged in modernity. First, I substantiate that a close study of the ancient Greek texts suggests that although creativity seems to occupy a peripheral position in the ancient philosophical thinking, it is a central, yet, hidden, subject of speculation. Second, I overturn the worn‐out view that the ancient Greek philosophy conceives creativity as a God‐given talent breathed into a fortunate few. Last, I demonstrate that a more encompassing understanding of creativity is implied by several Greek philosophers. To achieve this, (a) I discuss the contemporary interpretations of the ancient notion; (b) I examine the historical origin and etymology of the Greek term demiourgein ("to create") to discuss its relevant uses; and (c) I develop a nuanced framework for conceptualizing ancient creativity and its interrelation to human agency, politics, and social life. [ABSTRACT FROM AUTHOR]

The article presents a brief history of the Aristotelistes - The Cooperative Corpus+ of Aristotle project along with the specialized research needs that the produced platform intends to cover. The need for a complete series of new translations in Modern Greek of Aristotle's corpus formed a work-group of all the leading experts in Greece that have extensively, and mainly, collectively worked on the new translations. The complexity of this endeavor, along with the inability of the traditional means (printed book) to properly document the new knowledge produced by the collective procedure, gave birth to the idea of a digital platform that not only will present the new translation to the general public but will also become a forceful tool for the community. [ABSTRACT FROM AUTHOR]

Williams' discussion of dilemmas in his classic paper "Ethical consistency" famously focuses on an example that has not bothered commentators on and respondents to Williams as much as it should have bothered them: the example of Agamemnon in Aeschylus' play. In this paper I try to pick apart what Williams wants to say from what is really going on in the text that he unfortunately chooses for his example. I compare with Williams' discussion of Agamemnon four other commentators on this crucial passage in Aeschylus' play: Plato, Socrates, Aristotle—and Bernard Williams' Greats tutor Eduard Fraenkel, whose epochal Corpus Christi seminars on the play Williams attended (along with Iris Murdoch, Hugh Lloyd Jones, and other rising stars of the time). I shall argue that these commentators led Williams astray. They are surprisingly prone to the same flaws of rationalism, impersonality, and moralism in making sense of Aeschylus' extraordinarily subtle and brilliant depiction of Agamemnon; and Williams' discussion inherits these flaws. This is an obviously ironic fact, especially given that a very fruitful reading of the passage—one that I think makes much better sense of what Aeschylus actually says—points a deeply Williamsian moral. It takes Agamemnon at Aulis as a study of a key step in the corruption of a character, a study that gets its power and its horror from its ability to show us how that process looks from Agamemnon's own viewpoint. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study reflects on aspects of the Pythagorean political philosophy and compares them to those of Abu Nasr Muhammad al-Fārābī’s thought. Both share a key assumption: excellent rulers must be political scientists who seek divine guidance to ensure the prevalence of reason over passions in public life while reconciling society with the harmony and wisdom of the cosmos. By imitating God’s perfection and incorporating divine wisdom into governance, virtuous rulers promote felicity, prosperity and peace within a city. We highlight al-Fārābī’s emphasis on the role of religion in enabling citizens to internalize the wisdom of the cosmos, thereby minimising the need for coercion in the pursuit of order and social concord. In addition, the populace leverages the superior knowledge of each governor while observing their behaviour. Thus, the people have a share in the exercise of political power. This insistence on the involvement of the populace in politics aligns with the concept of ‘political Prometheism’.

This study explores how the views on human nature, social and political order, and the concept of race and slavery held by prominent philosophers of the Western intellectual world throughout the history of thought have contributed to contemporary crimes of racism, discrimination, and dehumanization. The journey to the philosophical origins of dehumanization also necessitates a critical analysis of philosophical anthropological studies. Throughout history, humanity has defined the ideal "human" through many different periods and has not seen people and groups different from themselves at the same human hierarchy. Intellectual controversies play an influential role in explaining the emergence of this situation. In this study, firstly, a framework of dehumanization in the modern period is drawn through different conceptualizations in the field of social psychology. Afterward, the intersectional relationship between dehumanization and racism is discussed. Finally, to uncover the philosophical roots of dehumanization, the texts of Ancient Greek and Enlightenment philosophers were analyzed through their discourses on groups other than their own. Consequently, in Ancient Greek and Enlightenment philosophy, the concern for defining the conception of "us" and "who we are" serves as the motivation to separate the out-group from the in-group in a hierarchical way and to legitimize exploitation. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

On the Art is a polemical treatise in the Hippocratic Corpus that has been dated to 450 – 400 BCE. As a polemical work, the author defends the existence of medicine against detractors. I argue that the author employs two arguments for scientific realism in defense of medicine that are among the earliest known. First, I situate the work in the context of the sophistic movement and the nomos vs. physis debate. Second, I analyze the two arguments in On the Art II, and I argue by contraposing spatiotemporalist, constructivist, and realist interpretations of the passage that the author grapples with the semantic stretch of the word εἶδος. Thereafter, I propose the arguments are best understood as indispensability arguments in which medical realism is defended in order to explain clinical practice.

Polemic in ancient philosophy must be understood in terms of the evolution of critical rationality from the Presocratics until the Hellenistic schools. I argue that it takes three forms, of varying importance at different times, that both helped to define philosophy as a distinct social practice and methodologically drove its internal evolution. These forms are criticism of non-philosophical ignorance, attacks on alternative cultural practices, and technical criticisms of other philosophers and schools of thought. Technical criticisms only become more prominent than polemic against ignorance and alternative sources of expertise with the evolution of oral dialectic, while subsequently in the imperial era a textual approach to philosophy subordinated criticisms of other schools to the common rhetorical norms of literary and historiographical polemic. [ABSTRACT FROM AUTHOR]

Preeminent interpreters of Al-Muqaddima situate Ibn Khaldūn's thought within ancient philosophy based on philosophical terminology that appears in the text. In this essay, I argue that in the context of ʿilm al-ʿumrān, Ibn Khaldūn does not use the term "matter" in the philosophical-metaphysical sense of natural philosophy, but in an economic sense to mean money. This interpretation is based on Ibn Khaldūn's philosophy of language, rhetorical style and historical method. Attention to how he uses language to communicate his ideas shows that, throughout Al-Muqaddima, Ibn Khaldūn presents arguments based on religious law and tradition, theology and philosophy. However, in constructing his new science, he uses an intellectual method that is based on worldly and demonstrative factors, one of which is money. Money is one of the two foundations of the polity. This interpretation severs the connection to natural philosophy and challenges the natural-cyclical view of his historical-political thought. [ABSTRACT FROM AUTHOR]

Historical and cultural approaches to climate generally consider climate to be a stabilising concept between weather and culture. Different historical and cultural concepts of climate signify different ways of learning to live with the weather. However, anthropogenic climate change evidences the limit of this approach: instead of stabilising, climates ephemeralise together with the ways we have come to adapt to them. Changing climates require a concept of climate that captures how climates are experienced both as stable and ephemeral. To create such a concept, I engage in an exercise of counterfactual etymology, reconstructing the concept of climate that might have emerged from the Ancient Greek term hora as opposed to klima. Central to my re-creation of phenomenological climate are Plato's myths, through which I highlight the methodological kinship between myth and phenomenology. Drawing on a later dialogue, Philebus , I provide an ontological account of climates as both stable and ephemeral. I conclude by situating my approach to climate and its changes in recent work on the relationship between weather and climate, arguing for the necessity of phenomenological climate in order to make sense of what changes with climate change. My turn to Ancient Greek philosophy and its application to the phenomenology of climate and its changes sounds out a novel approach to research in historical geography. • Offers a phenomenological account of climate and its changes. • Applies the method of 'concept-creation' historically. • Demonstrates a novel approach to myth in Historical Geography. • Shows the continued relevance of Plato's thought for geographical theory. [ABSTRACT FROM AUTHOR]

Phaedrus performs an analogy between eros and writing that splits each term in two. The first orientation operates via a logic of ownership: lover of the beloved; writer/reader of text. The second orientation treats eros and writing as inventive activities that catalyze the self-overcoming of the lover and beloved—of the writer/reader and text. This orientation is heralded in Socrates's palinode, but it has been overlooked by accounts of Socrates's critique of writing. This article establishes the relationship between the beloved-as-reminder, established in the palinode, and writing-as-reminder, established in the discussion of writing. Thinking about eros and writing in an analogous relationship has significant implications for scholarly literature on Plato's orientations to writing and knowledge. Specifically, this analogous relationship changes the way the most basic function of writing is configured within the dialogue. It also, importantly, informs the "possessive" and "inventive" approach the text takes toward its performance of pedagogy. [ABSTRACT FROM AUTHOR]

In the highly competitive global market, characterized by rapid political, economic, environmental and technological changes, there has been an increased interest in the role of ethics for shaping corporate actions and highlighting the essential tasks and measures to fulfill two generic missions: support enterprises to make distinctive, lasting and substantial improvements in their performance and build a great firm that attracts, develops, excites and retains exceptional people. This paper addresses the issues arising from opposing forces, namely on the one hand the extremely challenging external environment and on the other hand the increasing demand for responsible business behavior and ethical decision-making focused on the shared and sustained value creation to serve the interests of all stakeholders, society and the environment. Primary objective is to provide coherent and compact definitions for the key values dealing with professionalism, equality and sustainability that should be clearly defined, thus providing the key drivers for creating a working environment that inspires and motivates employees on one hand; and promote each enterprise socioeconomic footprint in the regional and global business ecosystem. When handling the concepts of responsibility, ethical codes, integrity or trust, philosophy provides an invaluable framework and a foundational basis on which to create and maintain sustainable structures and processes for the business of the new era. [ABSTRACT FROM AUTHOR]

The article examines parallel developments in the study of Byzantine and medieval Islamic philosophy and identifies trends in modern Western thought that led to similar assessments. Debates on "faith and reason" and secularism as a social and political ideal have exerted major influence on both fields of study. However, Islamic philosophy has been granted a role in shaping modern Western philosophy, while Byzantine philosophy has not. The article argues that the concurrent examination of Byzantine and Islamic philosophy can help elucidate the modern concerns that drive the assessment of both and improve our understanding of their history and interaction during the medieval period. [ABSTRACT FROM AUTHOR]

Abstract This article sketches, and works to motivate, a controversial approach to Posterior Analytics II.19. But its primary goal is to recommend a novel solution to one particular interpretive aporia that’s especially vexed recent scholars working on Post. An. II.19. The aporia concerns how to understand the enigmatic ē ek pantos... (≈ “or from all...”) in the genealogical account of foundational knowledge at II.19 100a3-9. Our proposed solution to the aporia is discussed in connection with a number of larger philosophical issues concerning Aristotle’s theory of epistē mē.

AntikYunan’da ortaya çıkan felsefe, MÖ 4. yüzyıldan MÖ 1. yüzyıla kadarki süreçtepek çok değişime uğrayarak gelişimini devam ettirmiştir. Felsefe, doğadaninsana geçerek ilk değişimini, Platon ve Aristoteles tarafından felsefeningenel çerçevesinin çizildiği sistematik dönemle de ikinci değişimini gerçekleştirmiştir.Bu süreçte çizilen genel çerçevenin felsefenin yanında tıp alanını daetkilediği ve bu etkinin MÖ 1. yüzyılda açıkça ortaya çıktığı görülür. Buçalışma, söz konusu dönemde filozof olduğu kadar hekim unvanıyla da tanınanAthenaeus’un ruh/beden düalizminde hangi düşünce okullarını benimsediğini ve netür kaynaklardan beslenerek mesleğini icra ettiğini ortaya koymayıamaçlamaktadır. Buna göre Athenaeus’un felsefesini Platon ve Stoacı görüşlerdenhareketle açıklamanın o dönemin önemli bir tartışma zeminini oluşturanruh/beden ilişkisini daha anlaşılır kılacağı ifade edilebilir. Nitekim Romaİmparatorluğu’nun kuruluş döneminde hekimler, fizyolojik ve zihinsel olduğufarz edilen pek çok hastalığı psikolojik tedavilerle gidermeye çalışmışlardır.Ayrıca bu anlayış, bedensel hastalıkların ruhsal durumlarla ilişkili olduğunugöstermesi açısından önemlidir. Hekimlerin psikolojik rahatsızlığı bulunanhastaları dikkat dağıtıcı egzersizlerle iyileştirme çabaları, böyle birdüşüncenin sonucu olarak okunabilir.

This paper aims to show how Demosthenes presents and “manipulates” the personae of Conon’s sons and Meidias in his orations “Against Conon” and “Against Meidias”. Initially, the ēthē of Conon’s sons and Meidias are studied, as Demosthenes constructs them based on narrations, vivid descriptions and the stimulation of pathē to the audience (in selected passages). Secondly, the delivery of the above mentioned speeches is examined, connected to the ēthopoiia of Conon’s sons and Meidias as it is discussed in selected passages, taking also into consideration Aristotle’s remarks about delivery, especially the importance of the tone of voice for the expression of particular emotions and, not least, the role of gestures and other extra-lingual, performative features, which all could have contributed to the successful, as far as the outcome of the trial is concerned, presentation of Conon’s sons and Meidias.

The research is part of a movement that seeks to highlight the relevance of poetic texts for the understanding of Plato's dialogues. In this case, the starting point is the community of the expression 'the garden of Zeus' in Pindar's Pythian 9 and in Diotima's Speech in the Symposium. First, a thematic outline of the two texts is presented. Then, a three-stage tour is offered: the passage from desire to mediation, the study of the figure of the mediator, and the opening of mediation to the metapoetic realm and what follows from it. The first stage shows how Eros leads to immortality through generation, which is guided by virtue in its most noble condition, when the city is instituted, while in the dialogue between Apollo, in love with Cyrene, and Chiron, the same steps of an erotic drive leading to the civic are identified. In the second stage, the mediating task of Chiron before Apollo, similar to the relationship of Diotima with Socrates, is highlighted; this mediation of Chiron produces a new realm, which bears his mark, so it is understood that the mediation of Diotima has generated the erotic philosopher Socrates, also now a mediator. The third stage shows how the sage overcomes the difference between divine and human time through metapoetic creation, whose poetic and philosophical consummation is the constitution of the beautiful city. [ABSTRACT FROM AUTHOR]

The discussants of my book The Concept of Liberal Democratic Law (CLDL) in this issue of Ethics & Politics raise many important and challenging questions about key aspects of the book to which I respond as carefully as I can. My responses to all the questions raised ultimately converge, I believe, on the question of liberal democracy's relation to its own historicity, a historicity to which I eventually come to refer as "the event of existence." This question emerges from an engagement with the thoughts of especially John Rawls and Maurice Merleau-Ponty. Rawls and Merleau-Ponty are of course not often discussed together, but the combination of questions raised by several of the discussants expressly invite me to do so. In the endeavour to respond to these questions coherently (the endeavour to bring these questions together), I believe I managed to construct an elementary but "not-so-rickety bridge" between Rawls and Merleau-Ponty that offers one a unique point of access to the question of liberal democracy's relation to its own historicity. [ABSTRACT FROM AUTHOR]

This article examines the fragment on homo-mensura by Protagoras, first by summarizing its possible interpretations, then by presenting the respective and antagonistic positions of Nietzsche and Heidegger. Heidegger, against Nietzsche, places the fragment on an ontological and Platonic background, where measurement is only possible from the ontological opening that precedes it. This interpretation has its historical and philological legitimacy. But Nietzsche understands the fragment as entirely irreducible to Platonism: Protagoras (with Thucydides) conceived knowledge as the study of psychological types, not according to a stable epistemic norm, but according to the variations in intensity that affect every psyche but also every social community. I draw on this last intuition to defend what seems to me to be the richest interpretation of the fragment of the homo-mensura, based on the remarks of Eugène Dupréel – a social and normative interpretation in which Protagoras is the thinker of a praxis (medicine, politics...) which, in a given situation and community, is capable of improving the subjective impressions of the greatest number.

The Cratylus' main concern is to outline and evaluate the competing views of language held by two characters, Hermogenes and Cratylus, who disagree about whether convention or nature (respectively) are the source of onomastic correctness. Hermogenes has been thought to hold two radically different views by different scholars, one extreme conventionalism whereby all names are correct relative to their speakers, and another modest conventionalism according to which distinct naming actions – establishment and employment – explain why some names are correct and others are not, depending on the speaker. In this paper I argue that, though Hermogenes ultimately endorses a conventionalism of the latter kind, it is a mistake to assign him this position from the outset. Rather, to understand the structure of the conversation about conventionalism, we must view Hermogenes' position, and Socrates' understanding of it, as developing instead of settled. For it is only by discussing the matter that Hermogenes comes to express a moderate conventionalist view and Socrates comes to appreciate the position Hermogenes actually holds. [ABSTRACT FROM AUTHOR]

This essay questions the reading of Plato's Phaedrus according to which writing is understood as a mechanism of objectivity and critical distance. Plato's denomination of writing as a "pharmakon" (a poison/cure) indicates a deep ambiguity in his definition of writing--an ambiguity embodied in Phaedrus's written speech. The speech triggers both critical analysis and a simultaneous "rhetorical passivity," whereby upon hearing the speech Socrates is consumed by a manic power. Although Socrates explicitly decries the detrimental consequences of writing in the Myth of Theuth (that it destroys living speech), he nevertheless is overcome by the power of the written speech and driven to a state of logomania. The Phaedrus demonstrates the potential for the written word to release one into a type of passivity, where the subject is no longer an autonomous master but a passive receiver. [ABSTRACT FROM AUTHOR]

Socrates' ethical position is commonly classified as moral intellectualism. In this paper I argue against such a classification because in my view it is too narrow. First, I briefly recall traditional and less orthodox readings of Socrates' view. Then I analyse the passages of the Protagoras relevant to Socrates' position. Next, I focus on the multifariousness of the words know and knowledge and on a range of concepts of knowledge. Finally, I suggest that a more comprehensive reading of Socrates' position is accurate. I conclude by reformulating Socrates' position and suggesting a new way to describe it. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Research is the property of Journal of International Social Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ideas and reflections of a syntactic nature in Greek philosophy have not been sufficiently highlighted or assessed from a linguistic perspective due to the philosophical context in which they occur. This article explores the primary advances and contributions of ancient Greek philosophy - from Plato to Chrysippean logic - in the field of syntax and reveals the fundamental influence of those achievements on subsequent syntactic and grammatical development. It illustrates the decisive importance - often insufficiently recognised - of Greek philosophical thought for the origins and structuring of basic doctrines, notions and categories of Western syntax. [ABSTRACT FROM AUTHOR]

Cui felicitati? Whose happiness counts and whose does not? Aristotle's ideal polis in Book VII of the Politics is supposed to be a place where 'anyone at all' can live a flourishing life and yet when we examine it more closely it seems that only a rather small minority of human beings within it flourish while most are relegated to a subordinate status incompatible with the achievement of their happiness. Several interpretations of who counts as active participant in Aristotle's ideal polis are considered and criticized before I offer an alternative, the 'dialectical reading', in order to make sense of Aristotle's seemingly unjustified political exclusions in a way that does justice to the teleological framework of his political thought. [ABSTRACT FROM AUTHOR]

This article sketches, and works to motivate, a controversial approach to Posterior Analytics II.19. But its primary goal is to recommend a novel solution to one particular interpretive aporia that's especially vexed recent scholars working on Post. An. II.19. The aporia concerns how to understand the enigmatic ē ek pantos... ("or from all...") in the genealogical account of foundational knowledge at II.19 100a3-9. Our proposed solution to the aporia is discussed in connection with a number of larger philosophical issues concerning Aristotle's theory of epistēmē. [ABSTRACT FROM AUTHOR]