Ancient Philosophy Research Articles

The Friend, the Eccentric, and the Grouch

Abstract Historians of philosophy are often challenged to discern the relative impacts of the ideas and the actions of ancient philosophers. The ideas of these thinkers often stand alone in an almost disembodied fashion, set apart from the physicality of a philosopher, his or her personality, and even their intellectual development over time. This article considers the tension between the people, the ideas, and the social context in Late Antique Athens and Alexandria and investigates the way in which genial and difficult personalities influence the fate of Neoplatonic schools in the two cities in the late fifth and early sixth centuries AD.

Вопрос о качественной определенности бита в естественном и искусственном интеллекте

Introduction. Advances in digital technology lead to the tendency to adjust the modern education system under the algorithms of artificial intelligence. In this regard the special relevance is acquired by a research of those aspects of human thinking which are not amenable to modeling in artificial intelligence systems. Theoretical analysis. In the concepts of the XX–XXI centuries eidos is transformed into a dynamic pattern. Patterns, unlike eidos-forms of ancient philosophy, fix not a static, but a dynamic form of a reproducible motion configuration. Patterns, like Plato’s eidos, are indivisible integrities that are not reduced to discrete elements of discourse. It is justified that the eidos configurations are formed not at the macro level of the gestalt, but at the micro level of the bit. The primary “not indifferent differences” of the bits of human intelligence are modifications of the initial organism dichotomy “organism – environment” (“inside – outside”, “inclusion in – ejection from”), differing from the bits of the binary code (1–0) of digital technology. Conclusion. It is concluded that the basic gestalts of creative thinking (“figure – background”) is not a secondary “emergent” quality of integrative integrity, but an elementary and irreducible “primary quality” of human intelligence bits.

Lições de Epicuro: A filosofia como modo de vida

Throughout all Antiquity, philosophy was characterized as a practical activity, as a way of life composed of ideas, values and discourses to which individuals voluntarily joined. For the Hellenistic era philosopher, Epicurus (341 – 270 BC), philosophy was characterized as a life practice aimed at obtaining pleasures and the achievement of happiness. Unlike the intrinsic reality inherent to ancient philosophy, the contemporary philosophy is largely characterized by the theoretical and academic aspect that privileges the discourse as a formal structure, to the detriment of practice, of daily action related to self-care and to the transformation of the lifestyle. By using Epicurus’ thought (2005) as theoretical reference, as well as the concept of philosophy presented by Pierre Hadot (2014) and Michel Onfray (2010), this work aims to reflect about the contrasts between the experience of philosophy in Antiquity and its production in contemporaneity, as well as it aims to analyze the possibility of a return to philosophy as a practical, daily activity of an individual character and/or collective character.

Ideal objects in philosophy and science: genesis and concept

The author discusses the concept of an ideal object. The statement of O.I. Genisaretsky is quoted and problematized, stating that the obligatory feature that has been preserved for the object and the terms "object" and "ideal object" is, apparently, its representability or visibility. The author shows that ideal objects began to be created during the formation of ancient philosophy and thinking. Faced with contradictions, ancient thinkers dealt with this situation in different ways. If Protogoras recognized the right of the reasoners to receive contradictions and, accordingly, to consider the world contradictory, then Parmenides considered the world consistent, arguing that the criterion for the correctness (truth) of knowledge is not a reasoning person, but this world, existence, which still needs to be reached with the help of correct thought. It was within the framework of the implementation of the Parmenides program that ideal objects began to be created, which, as the author shows, performed three main functions: they allowed us to think consistently, to know the world and its phenomena, to comprehend and interpret empirical phenomena (facts) in a different way. Based on the case of Plato's "Feast", the semiotic schemes on the basis of which Plato creates ideal objects are analyzed. It is argued that it is impossible to build ideal objects, bypassing schemes, since their inventors (creators) are people. By solving problems, they synthesize meanings belonging to different areas of consciousness. The analysis of Galileo's "Conversations" allowed the author to suggest that the construction of ideal objects is due to the historical type of philosophical or scientific thinking. The author considers it necessary, before claiming to create a modern doctrine of ideal objects, to analyze the main typical cases of the construction of these objects in philosophy and science, and such an analysis can make significant adjustments to the understanding of the nature and features of this concept. Nevertheless, he suggests, it is already clear that the construction of ideal objects is an important link in philosophical, scientific and a number of other types of thinking.

The mediating effect of the need for cognition between aesthetic experiences and aesthetic competence in art

Although the role of aesthetics and aesthetic education in everyday life was discussed as early as the ancient philosophers, the psychological mechanisms shaping the aesthetic quotient have hardly been investigated by empirical studies. The aim of this study was to examine the direct relationship between experience and aesthetic competence, and the mediating role of need for cognition. The study involved 201 Polish adults, aged 18 to 76 (M = 26.40; SD = 11.89), 65% of whom were women. The respondents completed anonymous questionnaires on an online platform. The surveys included a metric, the Aesthetic Competence Scale (ACS), the Aesthetic Experience Questionnaire (AEQ) and the Need for Cognition Scale (NCS). A positive correlation coefficient was obtained between all three variables studied, with need for cognition acting as a mediator in the relationship between experience and aesthetic competence. The findings indicate that individuals reporting intense aesthetic experiences have a higher aesthetic competence if this relationship is mediated by a high need for cognitive effort.

Mind-Stuff and Withdrawal of the Senses: Toward an Interpretation of Pratyahara in Contemporary Postural Yoga.

Yoga has become a popular health and wellbeing practice that draws on ancient philosophy. Pratyahara is a core tenet of yoga practice and is often translated to mean withdrawal of the senses. Withdrawing from the senses plays a key role in aiding yoga practitioners to find spiritual enlightenment by transcending the worldly. Withdrawing from the material world, however, does not neatly fit within the parameters of the contemporary postural yoga industry. This paper looks at the conceptual origins of pratyahara through stances relevant to health research. The author weaves biomedical, esthetic, and neoliberal onto-epistemological stances through health discourse to discuss how postural yoga both resists and replicates power imbalances. In so doing the author emphasizes the paradoxical nature of pratyahara as it is reflected in socio-political tensions of the yoga industry. To conclude, the author suggests that pratyahara itself can be useful in resolving this tension as yoga fulfills a philosophical prerogative for social change.

Idealism and Greek Philosophy: What Natorp Saw and Burnyeat Missed

Abstract In his paper “Idealism and Greek Philosophy: What Berkeley Missed and Descartes Saw,” Myles Burnyeat purports to show not only that idealism was not endorsed by any ancient philosopher, but also that it could not have been endorsed before Descartes; Greek philosophy was dominated by an “unquestioned, unquestioning assumption of realism.” By ‘idealism,’ Burnyeat means mainly Berkeley’s immaterialism, but he also extends his demonstration to something more akin to Kant’s transcendental idealism. After arguing that this last version has more historical credentials to the title of idealism than Berkeley’s doctrine, I compare Burnyeat’s reading to Natorp’s interpretation in Platos Ideenlehre, subtitled “An Introduction to Idealism.” Natorp argues that there is, on the contrary, a kind of underlying idealism in Greek philosophy, one that can be discerned on the basis of an interpretation of the meaning of the verb ‘to be’ which has found support in more recent research.

The Question of Beauty and the Aesthetic Value of the Image of the Mother of God in Pastoral Care and Catechesis

Ancient philosophers attached great importance to the ideals of unity, truth, goodness, and beauty as the path to the greatest good. Beauty expressed through works of art can open the eyes of the mind and heart and direct the human spirit to transcendence. The beauty of art awakens inner emotionality, evokes elation in silence, and leads to “coming out of oneself”. The concept of beauty is inextricably linked to Catholic theology and preaching. Beautiful sacred images were a source of theological messages, intercession, and entry into the transcendental world. Medieval Gothic cathedrals had images on the walls as a basic tool of catechesis. Even in today’s teaching of young people, images play a crucial role. The world of symbols enables Christians to connect everyday life experiences with theological messages. The image of the Virgin Mary is the best example of recognizing personal life situations, with the story of a mother who loved her child, accepted the suffering and death of her own son, and together with St. Joseph formed a holy family, which is the image of an imperfect family in which each person recognizes himself. All these aspects of the life of the Virgin Mary could form the basic concepts of the Christian understanding of beauty. In modern thought, the concept of beauty is understood quite narrowly (we are talking about narrowing the meaning of the concept of beauty). In the first part of this paper, we focus on the philosophical concept of beauty with a brief historical overview, then we point out the difference between transcendental beauty and aesthetic beauty. Beauty appeals to the human being and opens the heart to the transcendent, to God, who is the source and fullness of beauty, beauty itself. The originality of the article is in its presentation of the understanding of the Christian concept of beauty through the figure and image of Mary, the Mother of God. The experience of the beauty of Mary and Mary’s life story enables the believer to have a different perspective on the perception of his own life and thereby opens him to the transcendent, to a personal relationship with God, who is eternal Beauty.

Hadot's later Wittgenstein: A critique

AbstractPierre Hadot is best known as a historian of ancient philosophy and for advocating the relevance of ancient thinking for contemporary lives. What is less well known is that he was one of the first French philosophers to take a serious interest in the work of Wittgenstein, publishing between 1959 and 1962 two essays on the Tractatus and two on the Philosophical Investigations, since republished as Wittgenstein et les limites de langage (Paris: J. Vrin, 2010). Only two of these essays are available (and not widely) in English translation. Part of my goal is to argue that they deserve the attention of anglophone readers. My focus here is on Hadot's remarks about the Philosophical Investigations. Hadot argues that this work produces a self‐defeating paradox because it claims that we can speak intelligibly only within a language‐game, but Wittgenstein, like the philosophers he criticises, tries to transcend language‐games in the presentation of his views. Despite this criticism, Hadot is inspired by Wittgenstein's discussion of the multiplicity of language‐games to argue that the texts of ancient philosophy are not part of the same language‐game as those of modern philosophy and must be approached as ‘spiritual exercises’, rather than as bodies of doctrine or theory. Wittgenstein is thus a key inspiration for Hadot's historiographical method. I argue that Hadot is too impressed by a faulty analogy between the Tractatus and the Investigations and that he gives a problematically reductive interpretation of Wittgenstein's talk of language‐games and implausibly attributes to Wittgenstein a reverence for ‘the ordinary’ that supposedly takes the place of his earlier wonder at the existence of the world. Many commentators since Hadot have made similar errors, so his case remains instructive. I conclude by suggesting, nonetheless, that something like Hadot's proposals about historiographical method may be justified by a better reading of the Investigations.

Patrizi, panpsychism, and the Presocratics

ABSTRACT The main aim of the article is to show how panpsychism, that is, the idea the everything in the world is endowed with a soul, was varied even during the periods in the history of philosophy when it flourished. In the Renaissance, I focus on Francesco Patrizi: he coined the term, which originally meant that everything is ensouled. The article starts by an investigation of Patrizi’s attempt to trace panpsychism back to the most ancient thinkers. His conclusions are, in general, in agreement with current scholarly assessment of early Greek philosophers, whose views I attempt to reconstruct in a kind of survey. A closer comparison, however, shows significant differences between Patrizi’s and today’s account of the most ancient conception of panpsychism. While Patrizi uses the concept to state that the world as a whole is ensouled, early Greek philosophers understood it to mean that every thing in the world possesses a particular soul. From a broader perspective, it is clear that, while Patrizi builds on the notion of all-embracing ancient philosophy, modern scholarship assumes a more historical account of ancient thought characterised by a gradual progress from simple, more empirically based concepts, to more complex and metaphysical ones.

Traditional Knowledge and Intellectual Property Rights for Ayurveda: An Outlook for the Future

Ayurveda is getting its due recognition at worldwide forums due to its ancient philosophy even though the medical and scientific fraternity around the globe has a very strong opinion regarding the safety and efficacy of Ayurvedic medicines. The provisions of Intellectual Property Rights under the World Intellectual Property Organization and patents have drawn interest from many individuals and organizations seeking commercial benefits from Ayurvedic traditional knowledge. However there are numerous challenges related to protecting traditional medical knowledge with unclear explanations. Efforts to safeguard traditional medicine face a complex array of national and international policies and governance systems primarily designed to address therapeutic efficacy safety concerns and challenges to rights held by traditional knowledge holders. Traditional knowledge has been categorized into three classes 1. Traditional medical knowledge 2. Traditional agricultural knowledge 3. Traditional ecological knowledge. This text is an attempt to assist traditional medical knowledge holders government representatives and third-party collaborators considering intellectual property law issues specifically related to traditional medical knowledge. Whether traditional healing knowledge is documented can significantly impact intellectual property protection commercialization promotion of traditional medicine regulatory submissions and collaborations. Its crucial for traditional knowledge holders to be well-informed to protect their reputations and interests when engaging with third parties. This understanding can empower them to navigate the complexities of traditional medicine and intellectual property enabling informed decisions on how best to utilize their knowledge.

ПЕРЕКЛАД ТВОРУ АФІНАГОРА АФІНЯНИНА "ПРОХАННЯ ЗА ХРИСТИЯН" (ЧАСТИНА І)

The purpose of the publication is to introduce into the scientific space of Ukraine a translation from the ancient Greek of one of the works of the most eloquent among the early Christian apologists, Athenagoras of Athens – "Embassy for the Christians". The style of his works and the way of expressing his thoughts reveal his prominent knowledge of ancient philosophy and rhetoric: he often quotes ancient authors, aptly using philosophical expressions. The Apology dates back to the last quarter of the second century and is addressed to the emperors Marcus Aurelius and Commodus. In it Athenagoras skillfully refutes the accusations against Christians and succinctly outlines the foundations of the new outlook. The work has repeatedly attracted the attention of theologians, philosophers, literary critics, linguists and other specialists - researchers of the early Christian literary heritage. This publication contains the first part of the Apology.

Georgy Kryzhitsky as Co-founder and Theorist of the FEKS (on the Centenary of the Creative Association)

The article raises the question of the role of George Kryzhitsky in the formation of the theoretical platform and the creation of the theater workshop of FEKS (“Factory of the Eccentric Actor”). For the first time in scientific practice, a comparative analysis of Kryzhitsky’s publications of 1921–1922 is undertaken: “The Theater of the Spirit of the Flesh”, “Philosophical Farce”, “Philosophical Farce. Theater on the contrary”, “Excitement” in the collection “Eccentricity — as a single corpus of theoretical texts. The basic aesthetic categories based on the principles of ancient philosophy and theater, and the dynamics of his concept of a new theater are revealed; the significance of the theoretical constructions of Kryzhitsky in the formation of the ideological and artistic principles of the eccentric theater, stated in the “Manifesto of the Eccentric Theater” (1921) and in the collection “Eccentricity” (1922). Based on the analysis of texts and historical and biographical information, the hypothesis of the influence of Kryzhitsky as the “only adult” of the FEKS on the creative worldview of his young associates (G. Kozintsev, L. Trauberg, S. Yutkevich) in the southern period of their acquaintance (1918–1920), as well as about the key role of Kryzhitsky in the Petrograd process of formation of the creative collective in late 1921 — early 1922. The split of the original core of the FEKS and further history of the relationship between Kryzhitsky and Kozintsev, Trauberg and Yutkevich, who pursued movie making, are also considered through the prism of theory — as a result of the revealed differences in the assessment of the communicative side of the creative process. The article claims that Kryzhitsky remained faithful to a “live” stage performance with a real audience, which embodies a “unified sense of theater”, and his former associates chose a virtual screen action for self-expression, that is a fundamentally different medium.

МАТЕРИЯ – ΔYΝΑΜΙΣ ИЛИ ΦANΤΑΣΜΑ? ПОНЯТИЕ МАТЕРИИ В ФИЛОСОФИИ МИХАИЛА ПСЕЛЛА И ИОАННА ИТАЛА

. In this article, I discuss the concept of matter - both the first matter and the physical matter of the world, that is, elements - in Byzantine philosophy of the 11th century, namely, in the works of Michael Psellos and John Italos. In particular, I am interested in how the concept of matter is interpreted in connection with the idea of Creation and the finiteness of the world. I trace the connection between the philosophy of the 11th century and the late ancient discussions about matter. I focus on Philoponus' arguments against the eternity of the world and his definition of matter as a three-dimensional extension as well as on the Simplicius' analysis of matter as a principle of corporality. However, it is important for me to show not only the dependence of the Byzantine philosophers on Philoponus and Simplicius, but also their autonomy in defining philosophical terms. The intellectual horizon of Michael Psellos' and John Italos' thought, which influences the approach of these philosophers to the discussion of physical concepts, differs from the horizon of late ancient philosophy.

The Dynamics of Ancient Thought: How Philosophies Shaped Changing Societal Ideospheres

In contemporary society, achieving significant national revival and progress necessitates a thorough and nuanced analysis of diverse ideas and perspectives aimed at rejuvenating our ideological framework. This includes drawing meaningful conclusions and lessons from these analyses. It is imperative to study the socio-philosophical dimensions of the evolution of various ideas concerning the renewal of societal ideology. This exploration should particularly focus on the contributions of Eastern and Western thinkers who have proposed transformative concepts for renewing consciousness and thought. The perspectives articulated by these philosophers have profoundly influenced the historical trajectory of spiritual and intellectual development across civilizations. These ideas emerged and evolved through the examination of the social environment, human relationships, and the ongoing quest to transform and understand the world. They reflect the advancement of scientific thought, spiritual progress, and the evolution of democratic societies, all of which contribute to the promotion and implementation of ideospheric renewal. This article provides an in-depth analysis of the scientific and philosophical perspectives of key thinkers, scholars, and public figures on the renewal of societal ideology. It explores the insights of ancient philosophers such as Zoroaster, Confucius, Socrates, Plato, and Aristotle, highlighting the critical importance of integrating these renewal concepts, with a particular focus on transforming individual consciousness.

İslam Felsefesi Özgün Bir Felsefe midir?

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy.

Dimensi Relasional Filosofi Kuni Agu Kalo dalam Masyarakat Manggarai

This article aims to introduce a paradigm of life which is a guide and guide for the lives of the Manggarai-NTT people. For them, building relationships with others, the natural environment, and the Creator is one of the requirements for their existence as human beings. This is clearly seen in the ancient philosophy of kuni agu kalo. However, amid the pressure of progress and modernization, the implementation of the ancient philosophy of kuni agu kalo in the conduct of daily life is increasingly eroded. This is reflected in the fact that the culture of hatred and violence is getting stronger due to economic motives, social jealousy, and politics. In addition, the destruction of the environment is becoming increasingly massive. This research uses a qualitative approach with ethnographic methods. The results of this research show that the kuni agu kalo philosophy can be a philosophical basis for the Manggarai people to build relationality towards each other, the environment, and towards the highest being. For this reason, this philosophy needs to be maintained but also needs to be implemented in daily life practices to create better public civility.TRANSLATE with x EnglishArabicHebrewPolishBulgarianHindiPortugueseCatalanHmong DawRomanianChinese SimplifiedHungarianRussianChinese TraditionalIndonesianSlovakCzechItalianSlovenianDanishJapaneseSpanishDutchKlingonSwedishEnglishKoreanThaiEstonianLatvianTurkishFinnishLithuanianUkrainianFrenchMalayUrduGermanMalteseVietnameseGreekNorwegianWelshHaitian CreolePersian // TRANSLATE with COPY THE URL BELOW Back EMBED THE SNIPPET BELOW IN YOUR SITE Enable collaborative features and customize widget: Bing Webmaster PortalBack//

VALUES IN HUMAN LIFE AND SOCIETY

Eastern philosophy arose simultaneously with ancient philosophy. They are similar in genesis and issues, but differ from each other in the type of philosophizing. This is what became the determining factor in further development. In turn, this fact became the basis for believing that the philosophies of the East and the West are opposite to each other. This is not unreasonable, since there are differences in certain spheres of life: system, moral principles, culture, worldview

РЕЛИГИОЗНЫЙ СМЫСЛ ТРАНСЦЕНДИРОВАНИЯ

The article is devoted to the consideration of the concept “transcendence” in history of philosophy. The research has led to the idea that transcendence has always had a religious meaning - explicit or implicit. In the Ancient philosophy, this concept denoted the ascent to the Highest Good. Although the Good was synonymous with the “God of philosophers”, which did not require prayerful veneration and cult actions, transcendence itself was considered by philosophers by analogy with a religious cult, since it assumed a carefully prepared and diligently executed system of actions, aimed at establishing a connection with the transcendent reality and related to the transformation of personality. In the Middle Ages, transcendence was also understood as a conscious transformation of a person in order to gain the highest level of being. But among scholastics the idea of the leading role of the intellect in transcendence arose, and in the philosophy of the Renaissance and Modernity it was developed and has found its maximum expression in the philosophy of Kant. In existentialism, which was the antithesis of neothomistic metaphysics, the Christian understanding of transcendence, as the movement of a person to God, became one of the subjects of criticism. However, religious existentialism combined the existentialist search for the true being of man with the Christian understanding of the transcendent as the sphere of absolute being or God and, thereby, returned the concept of “transcendence” to its religious meaning.

The Fifteenth Meeting of the Southeast-European Association for Ancient Philosophy, “Difficulties concerning the soulˮ, Plotinus, Enn. IV.3.1 – IV.4.5.

The piece sketches in brief the history of the Southeast-European Association for Ancient Philosophy, established in Delphi in 2002. It became respected academic community and unites scholars from the region regularly, usually once a year, for several days. Already fifteen such seminars have happened, dedicated to the close reading of (a section of) a writing, belonging to some of the most influential ancient thinkers. The topics of the previous fourteen seminars are mentioned in the text and special attention is paid to the seminar held recently in the Faculty of Philosophy in the Charles University in Prague (19– 22 September 2023). It was entitled Difficulties concerning the soul and was devoted to the Enneads of Plotinus, IV.3.1 – IV.4.5.