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Background. Mastering the rhetorical art as a philological discipline must be based on scientific understanding of the subject of speech influence. The latter is only possible if one masters not only the knowledge of the current state of the discipline, but also the ability to analyze the theoretical achievements of the art of rhetoric in its formation and elaboration. That is what enables the scholar to assess the adequacy of the ratio of learning goals and objectives, as well as the correctness of moral, philological and pedagogical preferences underlying the mastery of the subject. Purpose. The article analyzes scholarly principles of one of the most important trends of early Greek rhetoric, represented in the main concepts of the ancient sophists. Materials and methods. The research material was the general philological and didactic postulates of most prominent rhetoricians of the period in question. To highlight the approaches, the method of critical analysis as well the structural-semantic and the philological historical methods are used. Results. The article demonstrates that the study of the origins of rhetoric gives the correct direction to its understanding. The reason of predominantly didactic nature of early rhetoric is its orientation towards practical goals. Nevertheless, the analyzed concepts enable us to assert that in them, as in the main approaches of the time, the theoretical philological basis is present in the form of rationalizing the essence and prospects of pathos and logos, the latter being considered with an emphasis on the comparison and justification of competing views, as well as on the actual linguistic techniques that ensure the effectiveness of verbal influence. Practical implications. The data obtained can be used in the analysis of the principles of construction and evaluation of argumentation in debates, as well as in university courses in stylistics for discussing the problem of the effectiveness of speech means.

This article presents reflections by philosophers and historians of science on the myths of the Greeks and Brazilian indigenous peoples, the role of astronomy in the beginnings of the creation of modern European science and some pre-Socratic principles. The text also exposes understandings of the world of indigenous peoples and the world view underlying the movement of creation of science derived from the conceptions of the Pythagorean school. To demonstrate the strong influence of Pythagorean thought for centuries, we highlight Kepler's conceptions. This article emphasizes the Husserlian view, denouncing the understanding of the world as constituted by totally separate things and explaining the phenomenological meaning of the universe through the metaphor of flying arks: the home-places together with the Earthark. Through this bibliographic research, we aim to expose the understandings of thinkers to help the reader meditate on the fragmentation and hierarchy of values present in scientific knowledge and in the teaching of curricular contents in the world of school mathematics education. Assuming the phenomenological attitude, the teachers will seek to organize pedagogical activities that allow the student to attribute meanings, always being together with their students and carefully attentive and concerned with their path, with the other, with the world. Thus, they can contribute to the formation of people who walk harmoniously, going beyond the understanding of mathematized harmony established in the Pythagorean school and inhabiting ark-schools linked with the ark-Earth. [ABSTRACT FROM AUTHOR]

Advocates of the questioning of the dominant anthropocentric perspective of the world have been increasingly strongly presenting (bio)ethical demands for a new solution of the relationship between humans and other beings, saying that adherence to the Western philosophical and theological traditions has caused the current environmental, and not just environmental, crisis. The attempts are being made to establish a new relationship by relativizing the differences between man and the non-human living beings, often by attributing specifically human traits and categories, such as dignity, moral status and rights to non-human living beings. The author explores antecedents of the standpoints that deviate from the mainstream Western philosophy, in terms of non-anthropocentric extension of ethics, and finds them in the fragments of first physicists, which emphasize kinship of all varieties of life. Pythagoras, Empedocles, Anaxagoras and Democritus, in this context, considered certain animals and plants as sacred, i.e. they believed that they are, in a sense, responsible for what they do and that they apart from being able to be driven by a natural desire, being able to breathe, feel, be sad and happy, also have a soul, power of discernment, awareness, the ability to think, understanding and mind. Finally, the author believes that solutions or mitigation of the mentioned crisis are not in the simple Aesopeian levelling of animals and plants "upwards", but in an adequate paideutic approach which in humans will develop an inherent (bio)ethical model of accepting non-human living beings as creatures who deserve moral and decent treatment and respect.

In his attempt to liquidate Kant’s apriorism and to identify the genesis of the pure forms of thought in the form of commodities and coinage, Sohn-Rethel located a first instance of such a transformation among ancient Greek pre-Socratic philosophers. In particular, in Parmenides’ notion of “being”, he saw a reflection of the materiality of the coinage that was emerging at that time. This article shows the extent to which Sohn-Rethel’s theory, which has been heavily criticized not least for separating production from the exchange of goods, is still viable and can inspire further research.

The focus of this paper will be on the earliest Greek treatments of impulse, motivation, and self-animation – a cluster of concepts tied to the hormē-conatus concept. I hope to offer a plausible account of how the earliest recorded views on this subject in mythological, pre-Socratic, and Classical writings might have inspired later philosophical developments by establishing the foundations for an organic, wholly naturalized approach to human inquiry. Three pillars of that approach which I wish to emphasize are: practical intelligence (i.e., a continuity between knowing and doing), natural normativity (i.e., a continuity between human norms and the environment), and an ontology of philosophical dialectic (i.e., a continuity between the growth of human understanding and the growth of physis).

The focus of this paper will be on the earliest Greek treatments of impulse, motivation, and self-animation - a cluster of concepts tied to the hormē-conatus concept. I hope to offer a plausible account of how the earliest recorded views on this subject in mythological, pre-Socratic, and Classical writings might have inspired later philosophical developments by establishing the foundations for an organic, wholly naturalized approach to human inquiry. Three pillars of that approach which I wish to emphasize are: practical intelligence (i.e., a continuity between knowing and doing), natural normativity (i.e., a continuity between human norms and the environment), and an ontology of philosophical dialectic (i.e., a continuity between the growth of human understanding and the growth of physis). [ABSTRACT FROM AUTHOR]

Excavated texts from the fourth century BC bring new elements previously thought missing in the earliest Chinese thought. They develop cosmological theories comparable to those found in the pre-Socratic tradition, especially in processual thinkers such as the Milesians and Heraclitus. The article explores the resemblances, suggesting that the Eastern and Western thought may have not been so radically different at the beginning. On both sides, the texts attest to a new stage of intellectual independence of an individual, using strikingly similar patterns of explanation and means of expression.

Both Heraclitus and Democritus, as the philosophers of historia peri phuseôs, consider nature and human character, habit, law and soul as interrelated, emphasizing the links between phusis, kinesis, ethos, logos, kresis, nomos and daimon. On the one hand, Heraclitus’s principle of change (panta rhei) and his emphasis on the element of fire and cosmic motion ultimately dominate his ethics, reinforcing his ideas of change, moderation, balance and justice; on the other, Democritus’s atomist description of phusis and motion underlies his principle of moderation and his ideas of health and measured life. In this series, particularly referring to the main principles of motion, moderation and justice, I attempt to describe a coherent pre-Socratic ethical perspective based on the Heraclitean and Democritean fragments. I explore the connections between their physics and ethics, also borrowing from Nietzsche’s lectures and writings on the Pre-Socratics. I redefine such Heraclitean and Democritean concepts as harmony, order, perfection, health, self-control, contentment, cheerfulness, concord, sound judgment, wisdom, measure and balance and discuss them under the principles of motion (phusis), moderation (sophrosyne) and justice. In doing so, I also expose the relevance of the Heraclitean notion of logos (interpreting it as the underlying categorical principle of transition between phusis and ethos) in bringing together these ideas and principles. Finally, based on this pre-Socratic Weltanschauung, I assess the possibility of a coherent picture of humanity, its nature and conduct as extending from or fitting into or extending-from-whenfitting-into the cosmos of moving forces and atoms. [ABSTRACT FROM AUTHOR]

In ethics, the good is the final cause of every action. All other causes are what they are relatively to the final cause, but the final cause is not relative to something else, except as means and efficient cause of an ulterior motive, whereby the supreme end, whose possession brings happiness, is the absolute in ethics. In physics, the same thing: the living being tends to the fullness of its eidos (form) and all matter is moved towards that end. But the notion of happiness is a kind of empty truism (everyone wants to be happy) and the correspondent good will also remain empty until determined by relation to some substantive content, and in that determination we will fatally see the polyphony and the antilogy break out. In the realm of nature, as long as the good is thought from a philosophy of form and as what is useful and advantageous, that strengthens, brings health and preserves life, we will then have a total relativization of its absolute sense, because one form needs to snatch the matter from the other to survive, and the good of one, therefore, will be the evil of another. How to determine the good from the point of view of a philosophy of matter? [ABSTRACT FROM AUTHOR]

Likewise, the well-known epistemological fragment VS B34 appears in three contexts from Sextus Empiricus - as Xen 83, Xen 84, and Xen 85 - in all cases with the reading , but with no indication of the important variant ( ) that is found in even earlier attestation: Xen 66 from Plutarch. Out of the nine texts in the S&W Aristotle chapter, two (Xen 5 and Xen 6) are testimonia concerning Aristotle, not actual citations from Aristotle. It is correctly so translated, with "glühend/glowing" at Xen 98, Xen 102, Xen 175, Xen 225, Xen 247, and Xen 300. I have spotted only instead of at Xen 15 (p. 30, same line as for note 4); instead of at Xen 127 and Xen 251; rather than at Xen 311; and only one error of syllabication at a line break, - instead of - at Xen 224. [Extracted from the article]

Copyright of Bajo Palabra: Journal of Philosophy is the property of Bajo Palabra: 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 paper investigates the question of which place in the history of political ideas may be assigned to the Constitutional Debate in Herodotus’ Histories, 3.80-82. It is shown that the Herodotean debate represents the earliest extant example of a social theory, in which a variety of distinctly social ordering principles are weighed against each other with normative arguments and in isolation from all sorts of divine authorisations. The article divides into three parts. The first part gives an account of the theoretical predecessors to the classical social theory first evidenced in the Constitutional Debate. The second part consists of an exposition of the socio-intellectual progressions clustered in the Herodotean debate, focussing on developments in constitutional thinking and argumentative evolvement. The third part consists of a close reading of the argumentative and politico-social content of the Constitutional Debate.

Despite several attempts, amongst others from K.R. Popper, to reevaluate the importance of Xenophanes of Colophon, this poet/philosopher is still frequently seen as a "somewhat precarious" figure in the history of philosophy. Xenophanes is mainly remembered for his bitter attacks on the anthropomorphic character of the Olympic gods, while his epistemology was discarded by Empedocles and Aristotle as being "too naïve". This article tries to examine some of the reasons for this disqualification by analysing Popper's attempt to rehabilitate Xenophanes as "the founder of the Greek enlightenment". [ABSTRACT FROM AUTHOR]

In this article, it's tried to study Aristotle's narrative of pre-Socratics on the base of Aristotle's texts and mainly using metaphysics, physics, genesis and decadence books. It is also tried to show how Aristotle has interpreted all the pre-Socratics in one way and on the base of his own philosophy framework. He interprets pre-Socratic Arche as an element that means comprehensive matter which is nothing itself, but everything is combination of it and even considers that as substance and the other things as accident. He interprets the distinction of Arche and other things on the basis of this contrast in his philosophy. Aristotle, also analyzes pre-Socratics' viewpoint to change on the base of his distinction among change, genesis and corruption. All these cases show that Aristotle has interpreted the pre-Socratics on the basis of his thought, as Aristotelians. On this basis, since Aristotle's thoughts are the first and the most important sources of pre-Socratic philosophy, Aristotle's role should be considered in studies.

Excavated texts from the fourth century BC bring new elements previously thought missing in the earliest Chinese thought. They develop cosmological theories comparable to those found in the pre-Socratic tradition, especially in processual thinkers such as the Milesians and Heraclitus. The article explores the resemblances, suggesting that the Eastern and Western thought may have not been so radically different at the beginning. On both sides, the texts attest to a new stage of intellectual independence of an individual, using strikingly similar patterns of explanation and means of expression. [ABSTRACT FROM AUTHOR]

In his On Medical Experience, Galen notes a central aporia in Democritus' thought: insofar as sensory qualities are held to be merely conventional and without reality, they offer no sure path for the derivation of the theory of atoms and void that ostensibly explains the emergence of these very qualities. This is not necessarily a flaw in Democritus' thought; rather it reflects the movement of dissemblance that the atomist depicts as integral to perception and thinking writ large. The theory of atoms and void cannot ground itself, but rather emerges as a kind of mockery, the semblance of theory passing for a theory of semblances. It is perhaps worthy only of the laughter that one ascribes to Democritus, and yet this laughter is itself a figure for the nonsensical convulsions of atoms transgressing the void. [ABSTRACT FROM AUTHOR]

No one yet has written about the relationship between the thought of the pre-Socratics, alleged to originate in smokey caverns, and the thought of Deleuze. In this essay, I risk venturing in this direction, as I underline the fact that both thoughts are non-exclusionary (they reject the spirit of exclusion), run through by a movement that is both continuous and contiguous and eager to destroy the spirit of war before war destroys life. [ABSTRACT FROM AUTHOR]

Copyright of Culture Context / Konteksty Kultury is the property of Jagiellonian University Press 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 Studia Universitatis Babes-Bolyai, Bioethica (2011) is the property of Babes-Bolyai University, Cluj-Napoca, Romania 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 paper questions the modern approach to ancient philosophy as a linear movement from mythos to logos and analyzes the circumstances of "the beginning" of ancient philosophical thinking. It tempts to see the whole movement of the Pre-Socratic philosophy as a literary undercurrent of the Homeric schools, the Homeridae. Crucial for this type of argumentation is the allegorical interpretation of the Homeric poems. This interpretation goes back to their very origins. The emphasis is put on the resemblances between the cyclic eposes Ilias and Odyssey and early Pre-Socratic philosophies, namely those of Xenophanes, Heraclitus, Pythagoras and the Milesian School. It is argued, that in physical and ethical conceptions of these philosophers, many traces of Homeric world-view can be unveiled. Therefore, it seems viable to suppose that some allegoric interpretations of Homer's poems preexisted as a theoretical background behind these philosophical theories. [ABSTRACT FROM AUTHOR]

I explore in this essay an ethically grounded method for structuring a program of study. Rather than attempt to delimit a discipline or to reinforce disciplinarity, I suggest a means of creatively narrowing the scope of research, namely by focusing on inner necessity and conscience. The art of rhetoric as self-discipline is an extension of inner necessity and a framework in which scholars may come to integrate the more rational and more artistic, more public and more private elements of their personalities by exploring the influence of symbols on their lives. By conceptualizing the art of rhetoric as a "self-discipline," I affirm the significance of all these elements and suggest that their harmonious blending will enhance the pleasures and utilities of discourse.

I present a formal ontological theory where the basic building blocks of the world can be either things or events. In any case, the result is a Parmenidean worldview where change is not a global property. What we understand by change manifests as asymmetries in the pattern of the world-lines that constitute 4-dimensional existents. I maintain that such a view is in accord with current scientific knowledge. [ABSTRACT FROM AUTHOR]

I argue for a four dimensional, non-dynamical view of space-time, where becoming is not an intrinsic property of reality. This view has many features in common with the Parmenidean conception of the universe. I discuss some recent objections to this position and I offer a comparison of the Parmenidean space-time with an interpretation of Heraclitus' thought that presents no major antagonism. [ABSTRACT FROM AUTHOR]

Pre-Socratic philosophy is really quite remarkable. It furnished us with the first theory of a heliocentric universe, the first theory of evolution and the first form of atomic theory. All this in a time before microscopes or telescopes! It was during this epoch too that the mode and form of philosophy attained a clear and definite character. From within the miasma of religious feeling and thought, certain coherent and explicitly rational notions begin to emerge. Being, nothingness, becoming, quantity, quality: in pre-Socratic philosophy the most fundamental categories of existence, those which underwrite all things, were brought into a conscious and sober interrelation. It was a single precious flashpoint in time where myth mutated into science, where naturalism superseded religion and philosophy experienced its first glorious dawn. A comprehension of pre-Socratic philosophy is essential to the dialectician. Over two thousand years later, Hegel was to comment on the pre-Socratic Heraclitus—‘there is not a proposition of [his] I have not adopted in my Logic’. Marx's doctoral dissertation was written on the difference between the Democritean and Epicurean philosophies of nature. More importantly still, the dialectic which runs through pre-Socratic philosophy in many ways anticipates the course of classical German philosophy over two thousand years later. The author seeks to trace this dialectic, and to show how it was grounded in the forms and structures of social existence of the Greek city state more broadly. [ABSTRACT FROM AUTHOR]

Copyright of Kadın/Woman 2000 is the property of Kadin/Woman 2000 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 purpose of the present study is to explore the epitaph commemorating the warriors that fell at Poteidaia in 432 bce. After looking briefly at the importance of the concept of aither in the history of ideas, I will then analyze the epitaph and its message. Moreover, some ideas of the early Greek philosophers and the tragedians upon the subject will be given. I will conclude that during the sixth and the fifth centuries bce it was a common opinion to assert that the aither, the upper divine region of the atmosphere, was the dwelling place of the soul after the death of the body. Thus, the Archaic and Classical Greeks did not distinguish sharply between the realms of gods and men. [ABSTRACT FROM AUTHOR]

The article proposes an analysis of the expression "Pre-Socratic School" and its implications to demonstrate the assumptions that partly reflect those of the modern academic institutions but partly those of the Aristotelian historiography. According to the author, the approach to the beginnings of the Greek philosophy was largely inspired by anthropological and pragmatic concepts but it is not enough to encompass the intellectual processes demanded by the Greek philosophy as a disciplinary innovation.

Objective: The notion of the integration of the mental and the physical, and of a number of other divisions, is widely promoted in psychiatry. Rene Descartes is often held responsible for divisions that appear in our profession and in our practice. The wish for integration, though, fails to recognize the way in which such divisions might be fundamental and necessary in our profession. This paper describes the endeavour in psychiatry and in Western thought more generally to cover up such divisions. It traces the drive towards integration to the origins of contemporary thought in Plato and Aristotle, in order to examine what preceded such thought. Conclusions: The pre-Socratic thinkers were able to articulate fundamental and radical divisions, an ability which has been lost since the writings of Plato and Aristotle. A reappraisal of the pre-Socratics can lead to a reconsideration of the ongoing attempt to cover over the necessary divisions which mark our clinical practice, in order to be able to value what is most fundamental in our profession. [ABSTRACT FROM AUTHOR]

I explore in this essay an ethically grounded method for structuring a program of study. Rather than attempt to delimit a discipline or to reinforce disciplinarity, I suggest a means of creatively narrowing the scope of research, namely by focusing on inner necessity and conscience. The art of rhetoric as self-discipline is an extension of inner necessity and a framework in which scholars may come to integrate the more rational and more artistic, more public and more private elements of their personalities by exploring the influence of symbols on their lives. By conceptualizing the art of rhetoric as a "self-discipline," I affirm the significance of all these elements and suggest that their harmonious blending will enhance the pleasures and utilities of discourse. [ABSTRACT FROM AUTHOR]

Part I of this paper having postulated the locus of consciousness as residing in a field between primitive mind in participation mystique with the world and a transcendent ground of being, Part II takes up the nature of mind itself in this field in terms of in vivo experiences. Operations and manifestations of consciousness are inexhaustively explored in four venues: 1) Jung's life experiences, 2) Joseph Henderson's theory of psychic development, 3) Eric Voegelin's theory of consciousness and 4) the experiences of analytic patients in far reaches of very long analyses. [ABSTRACT FROM AUTHOR]