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As a contribution to the reflection on whether classic Greek philosophy gave priority either to Necessity and the Fatum or to freedom, this paper endeavors to prove three theses: (1) according to Aristotle, God caused the being of the world by an act of His will; (2) such an act of divine will was free and not necessary; (3) however, such causation is subject to the necessity of supposition. In order to do this, the paper delves into the interpretation of many passages contained in the Physics, the Metaphysics, De anima, Nicomachean Ethics, Eudemian Ethics as well as Politics, Topika, De generatione et corruptione, De coelo and De partibus animalium. This interpretation benefits from Aquinas' acute analysis. In such passages, Aristotle holds that (1) God's causal power must be exercised not in proportion to the magnitude of divine power, but to the requirements of the effect; (2) such a way of acting is similar to human power; (3) nature is subject to teleology because it is caused by an intellectual power; (4) God is the highest intelligible and the highest good, totally autarchic; and (5) just as the highest intelligible is simultaneously also intellect, so too is the highest good simultaneously also will. [ABSTRACT FROM AUTHOR]

The "Three Teachings Syncretism" (sanjiao heyi, 三教合一), i.e., the integration of Confucianism, Buddhism, and Daoism, represents an important religious philosophy in ancient China. This article aims to analyze how this ideology is presented and expressed directly in Song and Jin poetry, along with its modern value and significance. To achieve the research objectives, the paper isolates related poems from the Complete Song Poetry and Complete Liao Jin Poetry as the research objects. First, it organizes and classifies the relevant poems through the ways in which the idea of "Three Teachings Syncretism" is presented. Second, it examines the reasons behind this phenomenon, including the intellectualization of poetry and the Confucian academic background of Buddhist monks and Daoist priests. Thirdly, it explores the value and significance of this thought for modern China, showcasing the inherent diversity, inclusiveness, and harmony in Chinese culture. [ABSTRACT FROM AUTHOR]

To move beyond the hyper-individualism of popular neoliberal understandings of self-care, we must reconceptualize self-care as social-self care—care for fundamentally social selves. First, I examine how self-care has—and has not—been conceptualized around sociality by tracing historical lineages in modern medical discourse, Black Feminist thought, Ancient Greek and Foucauldian philosophy, the popular self-help tradition, and contemporary literatures of refusal. Next, I explore current popular neoliberal conceptualizations of "self," "care," and "self-care" that prioritize the individual and depoliticize wellbeing, trapping people in myopically individualistic worldviews. Finally, I argue that the social psychological concept of the "social self" (Cooley; Mead) as well as Mills' "sociological imagination" necessitate a reframing of self-care to social-self care. This reframing emphasizes sociality and relationality and has the potential to free people from neoliberal disconnection and promote resistance against systemic injustice—positioning social-self care as transformative and counter-hegemonic. Desires to protect financial interests, pass blame, and retain individual autonomy stand as barriers to this reframing. Still, reconceptualizing self-care around a fundamentally social self is imperative, holding the potential to shape daily lived experience and broader understandings of wellbeing in the twenty-first century. [ABSTRACT FROM AUTHOR]

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]

The article discusses two recent trends in the study of early Greek philosophy, focusing on the works of Joshua Billings and Benjamin Folit-Weinberg. Billings explores how classical Athenian tragedy, particularly the plays of Aeschylus, Sophocles, and Euripides, can be seen as philosophical texts. On the other hand, Folit-Weinberg delves into Parmenides' use of road imagery in his deductive argumentation. Additionally, the article touches on Picot's work on Empedocles and Most's book on the Derveni papyrus, providing insights into the study of ancient Greek philosophy. [Extracted from the article]

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Purpose: The logic models at the center of leading environmental, social and governance (ESG) reporting programs, such as the global reporting initiative, impose a dualistic relationship between organizations and social-ecological systems. Coupled with the lack of a real-world alternative, their dualistic approach results in widespread systems thinking-based reducibility errors in business responsibility. To help develop a nondualistic alternative, this study aims to present the idea of neltilistli or "rootedness," as developed by the ancient Nahua indigenous peoples of Central Mexico. From the perspective of the Nahua, rootedness involves a holistic relationship with one's body, community and the creative force called "teotl." Design/methodology/approach: The authors draw on the past to speculatively theorize an imagined future using the method of prospective theorizing to draw on a historical social context that is largely missing from current management scholarship. In doing so, the authors engage in a process of imagining a radically different future reality. Findings: Integrating a rootedness approach into ESG reporting, particularly in terms of stakeholder relations, enriches it both spatially and temporally. This approach allows researchers and practitioners to replace dualistic thinking with a more holistic approach. Originality/value: This paper complements the dualistic assumptions behind ESG reporting programs with a holistic approach based on the rootedness concept of ancient Nahua thought. [ABSTRACT FROM AUTHOR]

The Renaissance era is a manifestation of contradictory and diverse thoughts. Philosophers, writers, artists, and politicians each represented a blend of classical and modern eras. In this transitional period, both the sovereignty of the Church and the sovereignty of the people were debated, alongside discussions of Christian theology and Greek philosophy. The thinkers of this era reflected this transition. Political philosophers from Machiavelli to Hobbes played a significant role in grounding the perspective on politics. While these philosophers were the pinnacle of political philosophy during this period, there were others recognized as the proverbial foothills of modern philosophy, whose insights enhance our understanding of the foundations of modern philosophy. Francisco Suárez was among those philosophers who stood at the intersection of Christian theology and Greek philosophy. His thoughts represent the transition of political thought from the celestial to the terrestrial. This paper aims to explore the concept of "law" in the political thought of this Spanish philosopher, as no research has been conducted on this topic in Persian so far. It seeks to answer the question of what definition of law exists in Suárez's thought and how this thinking has influenced the transition to popular sovereignty. The research method will be based on a contextual-textual approach. [ABSTRACT FROM AUTHOR]

Philosophical practice applies philosophical insights and methods to help individuals explore and resolve intellectual, emotional, and existential dilemmas, enhancing self-understanding and mental well-being. This study employs CiteSpace to analyze global research trends and hotspots in philosophical practice using data from the Web of Science (WOS) and China National Knowledge Infrastructure (CNKI) databases spanning from 2000 to 2024. By identifying key methodologies and applications, the study compares the development of philosophical practice in Western and Chinese contexts across theoretical culture, practical application, social impact, and professional development. The findings reveal that Western philosophical practice, rooted in ancient Greek philosophy and modern streams like existentialism and analytic philosophy, emphasizes individual autonomy, critical thinking, and personal growth. In contrast, Chinese philosophical practice draws from Confucianism, Daoism, and Buddhism, focusing on harmony between the individual and society, moral cultivation, and social cohesion. Despite these differences, both traditions share common goals of enhancing self-awareness, addressing ethical dilemmas, and improving mental health through philosophical dialogue. The study highlights the potential for integrating Chinese and Western philosophical practice, suggesting that a fusion of methodologies and ethical frameworks can provide a more holistic and culturally sensitive approach. This integration offers new perspectives for global philosophical dialogue, interdisciplinary collaboration, and practical applications in addressing contemporary challenges. [ABSTRACT FROM AUTHOR]

Rabbinical literature has an ambivalent attitude toward work. Some see work as a religious value: "Great is labor, as just as Israel were commanded to keep the Sabbath, thus they were commanded to perform labor, as it is said: 'Six days you shall labor and do all your work'". However, others see work as a mere existential need. The current article seeks to comprehend the attitude of R. Moses ben Maimon, also known as Maimonides (1138–1204, Spain–Egypt), to the corporeal, the physical, and work. [ABSTRACT FROM AUTHOR]

The study of Bardesane's anthropological teachings comes up against testimonies that are difficult to interpret and reconcile. Information about the "soul made of elements" and allusions to atomistic theory cannot be fitted into a tripartite anthropological scheme that observes the separation of soul and body. This article examines Bardesanite anthropology in relation to cosmology and physics. By highlighting Bardesanism's peculiarities, namely the theory of qualities-atoms (perde) component of elemental masses (itye), we can reconstruct its teaching on human origin, constitution and destiny. [ABSTRACT FROM AUTHOR]

Clement of Alexandria provides extensive material on Greek philosophy in his Paedagogos and his Stromata. As it was part of contemporary philosophical debate, both works include so called doxographies listing the opinions (doxai) of philosophers about certain topics. In this article, I will show how Clement takes up ethical doxographies concerning the Stoic definition of the καθῆκον ("duty") in Paedagogos 1,13,101 and the τέλος (the "highest end") in Stromata 2,19,100–101 and 2,21,129. Comparing them to other doxographical sources (Diogenes Laertius, Arius Didymus), it becomes obvious, that Clement gradually transforms and restructures these philosophical doxai to lead his readers to a Christian understanding of ethics. [ABSTRACT FROM AUTHOR]

In the Confessions, St. Augustine's spiritual ascent (ascendere) was nearly interrupted prior to his conversion (conversio, Conf. 8.6.13-8.12.30). The ascent was hindered by several reasons, primarily summarized as "the desire of the flesh" and "pride in possessions." These factors directly prevented Augustine from experiencing a personal relationship with God. This also implies that Platonism alone cannot fully aid Augustine in overcoming the bottleneck of ascent. Platonism, Augustine noted, does not mention the Incarnation and despises humility (humilitas), nor would it encourage people to be weak, humble, and burst into tears of confession. Augustine learned from his conversion experience that the soul must first be descended (descendere) before it can ascend. Obviously, this paradoxical ascent thinking is Christian, not Platonic. Therefore, illuminated by Christianity, Augustine proposed a theory of spiritual ascent that both inherits from and differs from ancient philosophy. [ABSTRACT FROM AUTHOR]

Building on previous studies, this essay discusses the use of embryological images and analogies in Anaximander, Empedocles, Democritus, and Lucretius. It pursues their intertextual connections arguing that in ancient philosophy embryology was not only relevant for conceiving the early formation of the cosmos as has been claimed so far, but that it also shaped the conception of the primeval rise of animal life and the living processes of plants. [ABSTRACT FROM AUTHOR]

The aim of the study has been to reveal that city-states have originated to the philosophical environment and they have been shaped in the hands of philosopher governors, motivated by the simultaneous existing of city-states and philosophical thought systems in Ancient China. For this purpose, it has been focused on how shaped city-states by first philosophers in Ancient China with their official duties in city-states such as prime ministers, councilor, statesmanship etc. and how Ancient China’s own city-states played the role on the existing of philosophy in Ancient China. There have been also clear effects of these philosophers’ ideas in the disappearance of city-states without leaving behind in later Chinese history. In addition, the ancient texts, which have supported the claim of the article, written by these philosophers have been referred, rather than archeology. In the study, the processes that originated city-states in China and the schools of thought existed from the struggle between these city-states were examined. After briefly issued that the ideas of some key philosophers who guided the city-states with the activation of intellectual environment, how the city-states transformed aligned with these ideas has been discussed. As a result, the chaos that the political and social changes in China brought with catalyzed the philosophical thought in China and philosophers who held state positions had a first-hand influence on the transformation of city-states in China. [ABSTRACT FROM AUTHOR]

Lucretius innovates upon prior Epicurean philosophers by making the discussion of atomic movement in his didactic epic not just a complement to his exegesis of Epicurean philosophy, but in developing new scientific explanations for Epicurean doctrine through the principles of atomic motion. I claim that Lucretian tranquility is a kinetic phenomenon, an approach which provides new insight on the psychological and the ethical elements of his philosophy, and allows his On the Nature of Things to be brought into a fuller conversation with current scholarship on Epicurean psychology and ethics. I examine how atomic movement is emulated on the individual/psychological and societal/ethical level through metaphor and allegory. The leaky vessel and the honeyed cup refer to the link between atomic turbulence and the psychological realm: representing emotional imbalance and its opposite. Meanwhile, allegories of Venus and Mars represent the unifying and disruptive effects of atomic movement in interpersonal relationships and society. Finally, I propose that Lucretius' plague account enshrines mutual aid and self-sacrifice without violating the principles of Epicurean egoism, establishing ethical behavior as an essential component of tranquility. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal 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.)

This article provides a comprehensive review of the rather intricate relationship between contemporary environmental ethics, understood as a philosophical branch, and ancient philosophy. While its primary focus is on Western philosophy, it also includes some brief yet crucial considerations about the influence of Eastern traditions of thought on environmental ethics. Aside from the introduction in the first section, the discussion is organised into three main sections. In the Reception: Ancient philosophy in environmental ethics section, I review the initial reception of ancient philosophy in contemporary environmental ethics. Next, in the Reaction: Environmental ethics in ancient philosophy scholarship section, I examine how the scholarship in AP responded to this early reception. I conclude, in the final section, with some constructive suggestions for future research. [ABSTRACT FROM AUTHOR]

The article explores the concept of mortality as a central theme in ecological and existential reflection.

The document is a book review of "Presocratici" by M. Laura Gemelli Marciano, focusing on the historical context and interpretations of early Greek philosophers. The review highlights Gemelli Marciano's emphasis on situating each thinker within their specific historical, geographical, and cultural contexts, challenging the 'Athenocentric' perspective often applied to Presocratics. The volume provides a detailed analysis of texts related to various philosophers, offering unique insights and interpretations that differ from traditional views influenced by Plato and Aristotle. Gemelli Marciano's work encourages a nuanced understanding of the Presocratics, considering religious, esoteric, and Eastern influences, and emphasizing the importance of historical context in interpreting their ideas. [Extracted from the article]

This article explores the controversy between ancient Greek dramatists and their fellow philosophers over the vertical axis, with special reference to Socrates. I begin with a discussion of the vertical axis in Greek theatre, and turn to Sophocles' Oedipus Tyrannus to discuss the vertical as a manifestation of the tragic preference ascribed to our "divine" upper body over our "bestial" lower body. Then, I discuss the deus ex machina as an image of divine vertical intervention in the horizontal human plot, and claim that Plato's and Aristotle's philosophical critique of this theatrical convention fails to notice that the dramatists made a subversive use of the illogicality of this convention. The second part of the article is dedicated to the vertical as an expression of man's desire to transcend the boundaries of the human sphere. I discuss the negative treatment of this desire by Greek dramatists, who regard it as an unworthy aspiration, compared to its positive treatment by Greek philosophers, who presents it as a worthy aspiration, since it is only through such an ascent that one can get a glimpse of the eternal. In this context, I examine two representations of Socrates: his deus ex machina appearance in Aristophanes' Clouds, implying the hubristic stance of philosophers; and his habit of long immobile standings as introduced in Plato's Symposium, implying the philosophers' superiority over the dramatists. However, the publicly-visible nature of Socrates' standstills also turns them into a display of philosophizing, meaning that Socrates of the Symposium is a philosopher who (perhaps unfairly) theatricalizes his verticality so as to challenge the art of theatre. [ABSTRACT FROM AUTHOR]

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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 Trans/Form/Ação is the property of Trans/Form/Acao 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.)

The article reviews Nicolai K. Knudsen's book on Heidegger's social ontology, focusing on the phenomenology of encountering others and forming communities. Knudsen explores Heidegger's views on empathy, shared agency, and the role of the world in interpersonal understanding. He critiques traditional theories of shared agency, arguing that Heidegger's ontology of affordances and commitments provides a more accurate account. Knudsen also examines how Heidegger's social ontology contradicts his nationalist political views, highlighting the disconnect between Heidegger's concept of community and his political proclamations. [Extracted from the article]

This research is a study of an issue related to the causes and motivations behind doctrinal differences. It is titled: "The Causes of Doctrinal Differences: Greek Philosophy and Heritage as a Model." It is an attempt to identify some of the causes of these differences and the emergence of various sects among Muslims, and to try to explain many of the logical questions about the motivations and reasons that led to doctrinal differences and the influence of Greek philosophy on this. This study aims to identify the most important causes of doctrinal differences and the underlying reasons behind these differences, as well as the extent of the influence of Greek philosophy and heritage in directing these differences. The study reached at a number of results, Greek philosophy entered the Muslim world in general through the translation of ancient sciences into the Arabic language. The causes of disagreement and the occurrence of differences and divisions are many, some of which are due to malice, the extreme exaggeration in belief, the following one's desires, the spread of innovations, the interpretation of texts, the use of common and ambiguous terms, the malice of the enemies of Islam, as well as the influence of foreign cultures as a result of the translation of the sciences of other nations, such as the sciences of the Greeks, Indians, Persians, and others, which had a great impact on the emergence of a number of sects affiliated with Islam.. The speakers benefited from the methods and approaches of philosophy and used them in debate and in stating their views. Imam Fakhr al-Din al-Razi tried to establish a kind of coexistence between philosophy and Kalam, and Imam Ibn Hazm is considered one of those who defended Aristotelian logic and one of those who said that it is necessary to adopt it. The influence of philosophy (the Greek heritage) appeared in the disagreement on some issues through the logical or philosophical rational premises that were used by those who said something contrary to what the people of the Sunnah and the Jama'ah had stated. [ABSTRACT FROM AUTHOR]

The Spanish philosopher José Ortega y Gasset not only emphasized the importance of the Greek tradition as it applies to modern philosophy; he also insisted on demonstrating how it inspired his own philosophical project. He believed the pre-Socratic philosophers, Parmenides and Heraclitus, were the first to develop a rational basis for the thinking process and attempted to show a dynamic continuum of this tradition up to the present. His concern was to protect this heritage from the challenges of scientific positivism and postmodernism. This article will examine five key works by Ortega that deal with the Spanish philosopher's early concept of la razón vital (vital reason), the development of la razón histórica (historical reason), historical methodology, dialectical thinking, and his understanding of the emergence of philosophy in ancient Greece. [ABSTRACT FROM AUTHOR]

"Coloniality and Analytic Moral Epistemology in the Twentieth Century" by Alison M. Jaggar and Theresa W. Tobin examines the colonial biases present in analytic moral philosophy during the 20th century. The authors critique the universal approach to moral reasoning taken by prominent philosophers like Richard M. Hare and John Rawls, arguing for a more inclusive and diverse perspective in moral epistemology. The article emphasizes the importance of moral and epistemic humility, as well as an understanding of the historical and cultural context that influences philosophical traditions. The document includes a variety of philosophical works and articles by different authors, covering topics such as decolonizing Western political philosophy, queer perspectives on love and justice, yoga philosophy, and moral justification, offering researchers a range of perspectives to explore. [Extracted from the article]

The article delves into the historical evolution of causal theory, tracing the shift from thing-causation to event-causation in philosophy. It discusses how prominent philosophers like David Hume challenged traditional causal realism, paving the way for a reevaluation of event causation. The text also explores the unintended consequences of advocating for agent causation, which ultimately led to the dominance of event-causation in modern philosophical discourse. This examination raises important questions about the implications of this shift for ongoing debates on causation in contemporary philosophy. [Extracted from the article]

This paper does three interrelated things. First, it argues that the universalism that forms the target of criticism and attack by decolonial theorists from the Global South is a debased form of universalism, what might be termed ‘ethnocentric universalism’. Second, equipped with a conceptual grip on ethnocentric universalism, it shows that the picture on which ethnocentric universalism confers some innocuous epistemic privilege to members of dominant groups is not quite accurate – ethnocentric universalism is incompatible with the epistemic flourishing of members of dominant groups. And third, based on that claim, and the additional consideration that ethnocentric universalism equally undermines the epistemic flourishing of members of historically marginalized groups, it proposes an emancipatory framework for engaging with it. [ABSTRACT FROM AUTHOR]

The paper sheds light on a group of philosophers and scholars associated with Petra, despite the fact that most of them did not live there. They include: Gaius, Callinicus, Genethlius, Epiphanius, Gessius, and Dousarius. These pioneer scholars, whose works have unfortunately been lost, bore Greek names, wrote in Greek and were apparently followers of the sophistry doctrine. The research is based on a number of Roman and Byzantine sources. Among them is the Suda Lexicon, an encyclopedia dating back to the tenth century AD, based on several classical sources. These sources show that the Arab’s knowledge of Greek philosophy predates Islam by a significant period of time and confirm that some Arabs studied philosophical works thoroughly before Islam and played a significant role in disseminating certain philosophical and intellectual doctrines. [ABSTRACT FROM AUTHOR]

Historically, interpreters of Gal. 4 have found the literal sense of τὰ στοιχεῖα τοῦ κόσμου , "the elements of the world" to be unintelligible in context. Although a compelling Pauline vision of enslavement to these στοιχεῖα has remained elusive, this paper argues that it is possible to recapture that vision with recourse to the traditional usage of the phrase in ancient Greek philosophical literature. By examining one of the earliest extant quotations of Gal. 4 – i.e., that of Clement of Alexandria in his Protrepticus (c. 190 CE) – and the philosophical language with which Clement associates Paul's στοιχεῖα , this paper argues that Paul uses the phrase τὰ στοιχεῖα τοῦ κόσμου according to its meaning in the ancient philosophical Sondersprache. Because an ambiguity between matter and divinity already characterized ancient philosophical thought about στοιχεῖα , Paul's "elements" need not be either "cosmological" or "principial" (as most previous interpreters have thought), but both. [ABSTRACT FROM AUTHOR]

In late August 1546, Philip Melanchthon, a key figure in the German Reformation, faced a tumultuous period marked by Martin Luther's death and the onset of the Schmalkaldic War. Despite the political crisis, Melanchthon published the Collatio actionum forensium Atticarum et Romanarum praecipuarum, a study comparing the legal actions of Athens and Rome based on the Ten Commandments. Melanchthon's work highlighted the importance of ancient pagan laws in demonstrating the natural law's influence on legal and moral principles, essential for Christian moral development. The Collatio, while not explicitly advocating for resistance, showcased Melanchthon's broader political writings during the Schmalkaldic War, emphasizing the natural law as a universal standard for civil and legal values, justifying Protestant resistance against Charles V. [Extracted from the article]

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]

This paper argues that reflections on evil and its origin formed part of philosophical inquiry already in the times of the Presocratics. It considers only those thinkers whose contribution to the issue may be characterised as noteworthy: Anaximander, the Pythagoreans, Heraclitus, Parmenides, Empedocles, and the Atomists. It is undeniable that none of the Presocratics presented an articulate theory of evil or a theodicy; therefore, the suggestions presented here are bound to remain conjectural. Still, it is my conviction that their fragments contain significant ideas related to evil's origins. Insofar as they turned their attention to the problem of evil, the Presocratics displayed the following tendencies: (a) they declined to ascribe the existence of evil to the will of the gods. Instead, (b) the emergence of badness was seen as instigated by the disruption of the primeval harmony (Anaximander), or (c) coeval opposed principles in constant struggle for dominance were posited, one of which was the cause of good, the other of evil (Pythagoreans and Empedocles). (d) Attempts were made to make good's existence dependent on the existence of evil or to declare the latter illusory (Heraclitus and Parmenides). (e) Emphasis was placed on the moral agents' personal responsibility for badness (Democritus). [ABSTRACT FROM AUTHOR]

Philosophical practice, an art of living rooted in ancient traditions, is enriched by modern techniques such as individual counseling, Socratic group dialogues, and organizational consulting. Philosophical counseling, a key aspect of this practice, employs traditional philosophical frameworks and rational reasoning to address clients' concerns, distinguishing itself from psychotherapy while respecting individual autonomy. The growing Western interest in Asian philosophies also underscores a shared pursuit of wisdom, spirituality, and meaning. This paper examines the development, key features, and leading proponents of philosophical practice, its relationship with academic philosophy, and the tensions between their differing aims and methods. The outlook for philosophical counseling is promising, offering an alternative to medical approaches for existential issues and expanding its scope to personal guidance, conflict resolution, and life‐skill development. Its future trajectory hinges on societal trends toward secularization, the de‐medicalization of mental health, and the increasing recognition of philosophy's intrinsic practical value. [ABSTRACT FROM AUTHOR]

In The Hermeneutics of the Subject, Michel Foucault criticizes modern historiography for presupposing a factitious theory of the subject. Foucault rejects this presupposition and pursues an alternative style of historiography, organized by the analysis of epimeleia heautou ("care of the self"). Aiming his criticism solely at its theory of the purified subject, Foucault overlooks the deeper structural incoherence of modern historiography. This oversight leads Foucault to an uncritical embrace of a style of historiography that enacts its own form of purification. In the reading developed here, Foucault systematically purges the history of class struggle from the analysis of self-care. This essay introduces the outlines of a Marxian approach to ancient practices of care of the self that is nonreductive and nondeterminist in and through a reading of Foucault. In this approach, the organization of classes and the practices of care of the self that materialize within a society are to be understood historically as constantly shaping and influencing one another. [ABSTRACT FROM AUTHOR]

The editorial in "Rethinking Marxism" explores the concept of subjectivity within Marxist thought, tracing its evolution from Marx to contemporary theorists like Fanon and Althusser. The issue delves into topics such as the rise of the New Right, authoritarianism in Turkey, and the libidinal economy, offering diverse perspectives on political economy and postcapitalist alternatives. The journal also features a critical analysis of Foucault's work on ancient philosophy and Marxist interpretations of James Harrington, concluding with book reviews that engage with the intersections of Marxian theory with other philosophical traditions. [Extracted from the article]

The aim of the research is to determine the semantic field of the term elementa in one of the oldest Latin catalogs of heresies - Philastrius' Diversarum hereseon liber (after 381), and to display the philosophical and theological issues linked with this concept, discussed about in early Christianity, which was reflected in the work of the Bishop of Brescia. Analysis of the source text leads to the following conclusions: 1) the term elementum occurs in the treatise in the plural in a cosmological context, both in the general sense of the components of the world and in the specific sense of the four elements; 2) the views of heretics are dominated by meanings inspired by various currents of ancient philosophy, while for Philastrius, the main determinant of the content of the term elementa is the biblical message; 3) the main topics addressed by the term oscillate around protology and eschatology, and are triggered by ideas that Philastrius considers heretical, such as views that regard the elements as rational entities, or beliefs in the immutability and eternal persistence of the elements or in their ultimate disappearance; 4) among the cosmological heresies criticized by Philastrius, Gnostic movements dominate, as well as unnamed groups that give the divine worship to particular elements; 5) the position of the Bishop of Brescia, which is opposed to these views, is characterized by: faithfulness to the descriptions of creation from the Book of Genesis, comprehended literally; the conviction that the elements pertain exclusively to material reality and have a connection with the created world; an approach to the fate of the elements after the end of the present world that is devoid of spiritualistic extreme, assuming their continued existence, but in an altered form. [ABSTRACT FROM AUTHOR]

The presented study concerns the issue of peace in the universe and peace between people according to the Letter to the Church in Corinth by St. Clement of Rome, especially the section from Chapter 19, 2 to Chapter 23, 5. Firstly, the main purpose of the Letter is explained in presented paper. Then, the idea of peace in the created world is presented with reference to some elements of Greek philosophy and their presence and place in the thought of the author of the Letter, as well as an analysis of the biblical argumentation employed by Saint Clement. Finally, the theme of universal peace is presented as a model for the Corinthian community and, to some extent, for all Christians. The study reveals the author of the Letter as a man possessed of a solid knowledge of Greek philosophy, the Jewish tradition, and, above all, Christian doctrine. His argumentation relies primarily on biblical elements taken from the Old Testament, which definitely outweigh the elements of Greek philosophy. [ABSTRACT FROM AUTHOR]

This paper undertakes a critical and analytical examination of the transformative dimensions of translation as conceptualized by the Moroccan philosopher Taha Abdurrahman. Central to Abdurrahman's intellectual project is the call to transcend the pervasive Eurocentrism that characterizes contemporary translation theories. Abdurrahman offers a nuanced critique of the translation methodologies employed during the Abbasid period, particularly the uncontextualized appropriation of Greek philosophy. He contends that this approach led to the marginalization of Islamic philosophy, reducing it to a mode of mere transmission and dependency, initially on ancient Greece and subsequently on the modern West. To address these historical inadequacies, Abdurrahman advocates for an innovative translation strategy termed taʾṣīliyya, which translates literally to "authenticating." This strategy emphasizes a transformative process whereby the source text is integrated into the receiving culture, aligning with its specific epistemic and cultural needs, irrespective of the original context. Abdurrahman posits that this method is essential for fostering an autonomous Arab/Islamic philosophical tradition, one that is not subsumed under external theoretical paradigms, even if this necessitates deviating from conventional criteria of accuracy and faithfulness. This paper critically engages with the theoretical foundations and proposes practical applications of Abdurrahman's translation paradigm. It situates his framework within the broader historical trajectory of translation in the Arabic intellectual tradition and contemporary translation studies. Furthermore, it interrogates the theoretical and methodological ramifications of eschewing conventional norms of fidelity and accuracy, notwithstanding their entrenched and restrictive nature. [ABSTRACT FROM AUTHOR]

The article discusses the true purpose of religion in a processive naturalistic universe, emphasizing the importance of respecting and trusting axiogenetic processes in nature. It explores the relationship between science and religion, highlighting the role of philosophy in integrating the first-personal qualitative immediacy of experience. The text advocates for a balanced pragmatic view of human life that integrates religion and science responsibly, emphasizing the dangers of distorting the true purpose of religion for personal gain or control. The author, J. Edward Hackett, presents a pluralistic perspective that values the complexity of spiritual practices and subjective experiences without judgment. [Extracted from the article]

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Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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.)

Since the advent of Greek philosophy, the notion that time is a more valuable resource than money has gained traction due to its perceived contrast with materialistic viewpoints. In the current study (N = 418 Indonesian undergraduates, 70.3% female, mean age 21.41 years old), we explored the extent to which the speed of time passage (i.e., time pressure and time expansion) could be an underlying mechanism between the propensity to be mindful and the personal value system of materialism. We found that trait mindfulness was associated with lower materialistic values through lower appraisal of time pressure but not through time expansion. This result was independent of the participant's level of trait self-control, which is often intertwined with studies regarding mindfulness and time passage. By not rushing to overcome the discomfort from time pressure, mindful individuals are more capable of recognizing that materialistic desires are fleeting wants that do not necessitate action. [ABSTRACT FROM AUTHOR]

This article is a response to Ayumu Tamura's article on the possible influence of Sextus Empiricus on René Descartes's philosophy. The author of this response is skeptical of the claim that Descartes was familiar with Sextus's work, as there is no direct evidence to support this. The response emphasizes the need for more evidence to establish Descartes's familiarity with Sextus's Outlines and questions the comparisons made between the two philosophers. The article concludes that the question of Descartes's relationship to ancient skepticism remains uncertain. [Extracted from the article]

Janne Mattila's book, "The Eudaimonist Ethics of al-Fārābī and Avicenna," is the first systematic study of the ethical theories of these two Islamic philosophers. Despite neither al-Fārābī nor Avicenna writing major treatises on moral philosophy, Mattila argues that a systematic moral philosophy can be found scattered throughout their works on psychology, cosmology, and metaphysics. The book also serves as an introduction to Islamic philosophy and its sources, highlighting the unique contributions of al-Fārābī and Avicenna while acknowledging their Greek influences. While there are some weaknesses in the book, it provides a thought-provoking starting point for further research into the ethical theories of these philosophers. [Extracted from the article]