Search Results (19)

Friedrich Nietzsche can be an awkward topic for classicists and ancient philosophers, especially since an important part of his heavily critical philosophy begins as a reaction to, and critique of, his contemporary classical scholarship with which he was intimately familiar, being one of the most impressive ‘products’ of its development. Nietzsche was a thinker who in many ways turned the prevalent opinions about Greeks and contemporaries upside down, challenging his predecessors and successors with provocative readings of some of the most cherished philosophies in Western culture. This essay examines Nietzsche’s treatment of sophists—an important group of intellectuals whose reception had suffered greatly under the devastating judgement of Plato and Aristotle. While recent scholarship frequently regards sophists as philosophers, Nietzsche’s contemporaries were generally extremely dismissive of this group and regarded them in negative light as illegitimate thinkers and opponents to their contemporary ‘true’ philosophers (i.e., Socrates, Plato, and Aristotle). This paper traces two different moments in Nietzsche’s philosophical output that exhibit closer engagement with the sophists: the ‘early’ Nietzsche regards sophists as innovators in language and style, the ‘late’ Nietzsche sees them as countercultural revolutionaries. Despite the fact that in both stages, sophists are introduced as champions for ideas that are central to Nietzsche’s own philosophical preoccupations (the development of language, the overthrowing of values), his treatment of this group of intellectuals appears at first sight superficial and surprisingly unenthusiastic. The paper will examine our existing sources on Nietzsche’s treatment of the sophists and will suggest, ultimately, that his engagement with them was probably far more complex and multilayered than has been thus far assumed. Full article

The coherence and indeed the reality of the sophists as a philosophical school or movement has been contested and debated in modern scholarship, with inconclusive results. While their collective identity, not to mention their exemplarity, is subject to probing scrutiny, we usually have a fairly good idea of which historical figures we mean when we speak of the sophists. However, the case of Critias, the most infamous of the Thirty Tyrants of Athens, is particularly challenging since he does not seem to fit the professional profile of the other figures who are generally recognized as sophists and with whom his fragments have been edited and collected. This essay will briefly reconsider Critias’ candidacy as one of the ancient Greek sophists, not on the basis of what might be conjecturally reconstituted as his own philosophy, but rather on the basis of his association with the notion of the Greek or Sophistic Enlightenment. This notion and the periodization that it implies will be the focus of attention. Full article

This essay will draw from the classical Greek notions of cosmopolis and cosmopolitanism—world citizenship—as a heuristic for contemplating the question of contemporary participation in a wholly good global society. The first part of this paper will explore how the ancient notion of cosmopolis offers contemporary thinkers a compelling hermeneutic for considering cultural growth over history. Then, in part two, it will focus on spirituality, returning to the ancient Greek world through the lens of Pierre Hadot’s work on philosophy as spiritual exercise. Finally, this essay will engage Bernard Lonergan’s suggestion that cosmopolis as a heuristic is fundamentally oriented toward reversing the kinds of decline that emerge from shortsightedness and various forms of bias. Full 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’. Full article

Chang-rae Lee, a contemporary Korean-American writer, is renowned in the literary world for his rich imagination, delicate emotional expression, unique transcultural perspective and idiosyncratic narrative technique. He is one of the representatives who succeeds in transcending the classical paradigm of ethnic literature. Cosmopolitanism stems from ancient Greek philosophy, further developing in the age of Enlightenment and thriving in the era of globalization. Taking close reading as the primary methodology and cosmopolitanism as the major theoretical framework, this research attempts to provide a multi-dimensional, interdisciplinary and in-depth interpretation of Lee’s A Gesture Life, and finds that Lee has expressed his ideal vision that rejects the essentialist paradigm of unchanging cultural identity and upholds cosmopolitanism which embraces cultural diversity and heterogeneity. Additionally, through the depiction of cosmopolitan community, Lee has expressed his expectation for peaceful coexistence, communal solidarity, and mutual assistance among various ethnicities, and he has visualized a picture that different ethnic groups engage in transcultural communication in a harmonious way. In conclusion, A Gesture Life has widened the boundaries of Korean-American literature, and the cosmopolitan vision in the text has contributed to the development and prosperity of American ethnic literature. Full article

Rethinking the powers of the imagination, Søren Kierkegaard both anticipates and challenges contemporary approaches to a descriptive philosophy of religion. In contrast to the reigning approaches to religion in his day, Kierkegaard reconceives philosophy as, first of all, descriptive of human, including specifically ethical and religious, existence. To this end, he develops conceptual tools, including a descriptive ontology of human existence, a “pluralist epistemology” exploring both cognitive and passional dimensions of religion, and a role for the poetic in philosophy, strikingly expressed in his observer figures who “imaginatively construct” “thought projects” to explore human existence. While this new descriptive account anticipates subsequent approaches to the philosophy of religion, it could be interpreted as another “objectivist” endeavor, yet Kierkegaard attempts more in this descriptive philosophy. He imaginatively deploys conceptual and rhetorical strategies maieutically to both describe and elicit self-reflection aimed at transformation, thus expanding the imagination’s uses for his readers. Comparing Kierkegaard to Pierre Hadot’s recovery of ancient Greek philosophy as “a way of life” will show how Kierkegaard also engages the particularity of “the Christian principle”, with implications for how philosophy can both describe and elicit the pathos of other religious traditions as well. Full article

Since the early 20th century, two new disciplines emerged in the tradition of analytic philosophy: meta-ethics and political epistemology. Nevertheless, debates on such questions go back to the ancient Greeks and, in particular, to the debates between Plato and Protagoras. This article elucidates the controversy between Plato and the influential sophist Protagoras from the perspective of contemporary meta-ethics and political epistemology. It argues that the main motivation of Plato’s philosophical endeavors is to overcome Protagoras’s skeptical claims that no moral facts and no moral knowledge applicable to political issues exist. The paper defends the thesis that there exists a deep disagreement between Protagoras and Plato on the existence of moral facts and moral knowledge. A deep disagreement is a disagreement that cannot be resolved through the use of reasons and arguments. Applying the foundationalist approach Robert J. Fogelin proposes in his seminal paper “The Logic of Deep Disagreements”, this article argues that the deep disagreement between Protagoras and Plato exists because their political thought is based on “underlying principles” that clash. While Plato’s political philosophy rests on his religious and theological convictions, the political thought of Protagoras is based on his skepticism, relativism, and agnosticism. Full article

This paper traces the complex relationship between classical literature and Christian doctrine in the first four centuries. In the earliest period of Christianity, we can identify two attitudes of Christians towards Greek literature: the hostile attitude shown by Tatian, Theophilus, and Tertullian, and the openness to Greek culture and philosophy demonstrated by Justin the Martyr, Athenagoras of Athens, and Minucius Felix. A notable change happened in the Alexandrian milieu when Clement of Alexandria and Origen started considering Greek classics the embodiment of an authentic Christian spirit. In keeping with Origen, Basil of Caesarea realized a good synthesis between Greek thought and Christian faith. Noting germs of divine revelation in ancient Greek thought, Christian authors took the tools of Greco-Roman criticism and ancient philosophy to develop their doctrine. Full article

The purpose of this publication is to provide generalized knowledge of the area of changes that took place over past centuries in relation to health, social and cultural conditions. In Greek mythology, it was necessary to nurture both body and spirit to be a perfect human being. This link between the concepts of physical beauty and goodness can be also found in later works dedicated to ancient Greek history. Particularly in Greek myths, and in Greek education in general, it was believed that both physical and spiritual excellence were necessary to raise men to achieve their true form. Some of the main forms of implementing this idea were hand-to-hand combat exercises (wrestling, boxing and pankration). Ideas characteristic of the world of ancient Greece, in a general sense, can be observed in the culture of the Far East. The main difference is the fact that these principles did not survive in Western culture as a result of transformation into a consumer society focused on the rejection of moral principles. The brutalisation of the forms of the Roman Games meant that the ideals of the ancient world were forgotten for more than 1500 years. The modern Olympic Games were resurrected in the 19th century. Inspired by the ancient Greek cult of health of body and spirit, they gave rise to a movement known as Olympism. In the Olympic Charter written by Coubertin, Olympism was called “a philosophy of life exalting and combining in a balanced whole the qualities of body, will and mind”. The combat sports disciplines have had their place there since the beginning of the modern Olympic Games. The evolution of hand-to-hand combat disciplines, including numerous scientific studies indicating a very broad impact in the area of health, led to this type of physical activity being reached for as an essential element in supporting the health-promoting behaviour of society. Nowadays, physical activity in the area of exercise with elements of hand-to-hand combat, combat sports, or martial arts is an indissoluble link in the prevention and treatment of 21st century diseases. For Parkinson’s disease patients, drug treatment is an essential resource for continuing to function in society, but it will not be completely effective without supporting the treatment with appropriate and attractive physical activity (e.g., “Rock Steady Boxing”). Of similar importance is the prevention of dangerous falls, which are common in this population as well as among the elderly or those affected by other diseases of civilisation. Implementing the principles and techniques of safe falling in the teaching of the young population significantly increases the likelihood of applying appropriate responses to these individuals in adulthood and old age. Actions that should be taken now for prevention can be implemented through social programmes, such as “Active today for a healthy future”. Full article

We should rethink individual and collective positions that promote and sustain the health of the planet and people in an era of increasing uncertainty and unpredictability concerning various threats to our lives and the livelihoods of all living species on Earth. This fundamental rethink is a prerequisite before radical societal change is implemented to respond more effectively to persistent global problems than numerous ineffective responses during the last 50 years. Our positionality, which defines and is mutually defined by fundamental values and worldviews, will influence how we anticipate or discount the risk and threats to our common future. This contribution follows a period of documentary research and personal reflections at the Ecumenical Institute at the Château de Bossey, in Switzerland. The aim was to reconsider a global, conceptual framework that acknowledges pluralism and includes an ecumenic and ecological interpretation of people–environment interrelations. Given that ecumene, economy, and ecology have the same linguistic roots in ancient Greek philosophy, combining them with core principles of human ecology creates an inclusive and wholistic framework for repositioning ourselves using eco-ethical principles and equitable and just values in a world of persistent problems that threaten life on Earth. This repositioning can begin by reconnecting children and adults with natural ecosystems, and three approaches currently applied are included. Full article

As known from the academic literature on Hinduism, the foreign, Persian word, “Hindu” (meaning “Indian”), was used by the British to name everything indigenously South Asian, which was not Islam, as a religion. If we adopt explication as our research methodology, which consists in the application of the criterion of logical validity to organize various propositions of perspectives we encounter in research in terms of a disagreement, we discover: (a) what the British identified as “Hinduism” was not characterizable by a shared set of beliefs or shared outlook, but a disagreement or debate about basic topics of philosophy with a discourse on tenets of moral philosophy anchoring the debate; and (b), the Western tradition’s historical commitment to language as the vehicle of thought not only leads to the conflation of propositions with beliefs, but to interpreting (explaining by way of belief) on the basis of the Eurocentric tradition rooted exclusively in ancient Greek philosophy. Interpretation on the basis of the Western tradition leads to the Western tradition vindicating itself as the non-traditional, non-religious, rational platform—the secular—for explaining everything—the residua are what get called religions on a global scale. This serves the political function of insulating Western colonialism from indigenous moral and political criticism. Given that Western colonialism is the pivotal event, before which South Asians just had philosophy, and after which they had religion (the explanatory residua of Eurocentric interpretation), we can ask about Hindu religious belief. This only pertains to the period after colonialism, when Hindus adopted a Westcentric frame for understanding their tradition as religious because of colonization. Prior to this, the tradition the British identified as “Hindu” had a wide variety of philosophical approaches to justification, which often criticized propositional attitudes, like belief, as irrational. Full article

The article presents problems that the concepts of God’s immutability, impassibility, and simplicity pose for Christian theism. Through the critical analysis, the author indicates the roots of these ideas (mostly, but not only, in ancient Greek philosophy) and the consequences of absolutizing them for the image of God and His relationship to the world. The more general purpose of the paper is to highlight the danger of the strong dependence of religious depictions on philosophical grounds. As concluded in the article, it is a mistake to absolutize the particular solutions that appeared at the junction of fides et ratio at one of the historical stages. The awareness of this becomes extremely important when reflecting on the divine immutability, impassibility, and simplicity. The author shows some proposals to reformulate their understanding in light of contemporary analytic philosophy. Partial reinterpretation in this regard may help to rethink the concept of the Creator’s interaction with creation and to reconcile the biblical image of God with the philosophical one. Full article

Contemporary philosophers have paid increasing attention to the empirical research on emotions that has blossomed in many areas of the social sciences. In this paper, I first sketch the common roots of science and philosophy in Ancient Greek thought. I illustrate the way that specific empirical sciences can be regarded as branching out from a central trunk of philosophical speculation. On the basis of seven informal characterizations of what is distinctive about philosophical thinking, I then draw attention to the fact that scientific progress frequently requires one to make adjustments to the way its basic terms are conceptualized, and thus cannot avoid philosophical thought. The character of emotions requires attention from many disciplines, and the links among those disciplines inevitably require a broader philosophical perspective to be understood. Thus, emotion science, and indeed all of science, is inextricably committed to philosophical assumptions that demand scrutiny. Full article

Prehistoric Hellenic civilizations like many other civilizations believed in gods and thought they had influence on the everyday life of the people. During the Bronze Ages the explanations of illness and health problems were based on mythological, divine, or religious (i.e., theocratic) reasoning or explanations. However, during the Classical and the Hellenistic periods, the Greeks clearly differentiated their thinking from all other civilizations by inventing philosophy and empirical science. Drains/sewers, baths and toilets and other sanitary installations reflect the high cultural and technological level of the period; they are also associated with hygienic and medical studies and practical applications. At that time, medicine was mainly based on clinical observations and scientific investigations. Prior to that time, in the Bronze Age, medicine was entirely confined to religious rituals and beliefs. In ancient Greece, medicine was practiced in Asclepieia (or Asklepieia), which were healing sanctuaries which also functioned as medical schools and hospitals. In the Classical Greece period, more than 400 Asclepieia were operating offering their medical services. The basic elements of each Asclepieia included a clean source of water and related infrastructure. At that time Hippocrates, the father of medicine, and his successors wrote a large number of medical texts in which the crucial role of water and sanitation is documented. They also identified numerous medical terms, many of which remain in use today. The Hippocratic treatises also contributed to the scientific evolution which occurred in later centuries, because they sought to explain the causes of observed natural phenomena in a deterministic way rather than on theocratic explanations in use at the time. In this paper, the evolution of hygiene, focusing on water use in ancient Greece is examined. Full article

Sonic rhetorics has become a major area of study in the field of rhetoric, as well as composition and literature. Many of the underlying theories of sonic rhetorics are based on post-Heideggerian philosophy, new materialism, and/or posthumanism, among others. What is perhaps similar across these theories of sonic rhetoric is their “turn” from language and the human in general. This short essay explores sonic rhetorics by examining three temporal dimensions found in language. Specifically, the essay focuses on the more obvious sonic dimensions of time in prosody, and then at deeper levels temporal dimensions in a couple of brief but revealing examples from ancient languages (classical Greek, and Biblical Hebrew). Further, this essay suggests some ways in which time is related to ethics in practice and action. For example, just as time is involved in the continuous creation of our increasingly vast, expanding, infinite but bounded universe, Levinas might say that time is necessary to create the ethical space, or perhaps “hypostasis,” one needs for the possibility to encounter “l’autre”—the Other. Beyond prosody, propriety, even kairos, are hidden temporal dimensions of language that may render sonic rhetorics forms of ethical practice. Full article