Search results for 'Doxography' (try it on Scholar)

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  1. Leone Gazziero (2015). Exempla Docent. How to Make Sense of Aristotle’s Examples of the Fallacy of Accident (Doxography Matters). Acta Philosophica 24 (2):333-354.
    Scholarly dissatisfaction with Aristotle’s fallacy of accident has traditionally focused on his examples, whose compatibility with the fallacy’s definition has been doubted time and again. Besides a unified account of the fallacy of accident itself, the paper provides a formalized analysis of its several examples in Aristotle’s Sophistici elenchi. The most problematic instances are dealt with by means of an internal reconstruction of their features as conveyed by Aristotle’s text and an extensive survey of their interpretation in the Byzantine and (...)
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  2.  6
    Francesco Fronterotta (2015). Heraclitus, the Becoming and the Platonic-Aristotelian Doxography. Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 15 (15):117-128.
    The purpose of this paper is to examine heraclitean fragments evoking the metaphor of rivers and waters flowing, usually associated by tradition to the image of reality in becoming and the conception of nature as a more or less disordered streaming. These fragments are certainly among the most celebrated and lucky fragments of the philosopher of Ephesus, which can be explained by the fact that they have been used since Plato and Aristotle, to represent in an exemplary way the philosophical (...)
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  3.  40
    Peter Kingsley (1994). Empedocles and His Interpreters: The Four-Element Doxography. Phronesis 39 (3):235 - 254.
  4.  3
    Francesco Fronterotta (forthcoming). Heraclitus, the Becoming and the Platonic-Aristotelian Doxography. Archai.
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  5.  21
    Peter Kingsley (1994). Empedocles and His Interpreters: The Four‐Element Doxography. Phronesis 39 (3):235-254.
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  6.  15
    Roberto Polito (2008). Brancacci (A.) (Ed.) Philosophy and Doxography in the Imperial Age. (Accademia Toscana di Scienze E Lettere La Colombaria. Studi 228.) Pp. Viii + 186. Florence: Leo S. Olschki Editore, 2005. Paper, €20. ISBN: 978-88-222-5474-. [REVIEW] The Classical Review 58 (01):93-95.
  7.  16
    Jaap Mansfeld (2000). Presocratics Myth Doxography. [REVIEW] Phronesis 45 (4):341-356.
  8.  9
    Hedwig Wingler (1974). Friedrich Nietzsche's Letters. Textual Problems and Their Significance for Biography and Doxography. Philosophy and History 7 (1):19-21.
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  9. Mauro Bonazzi (2008). Rec.: A. Brancacci, Philosophy and Doxography in the Imperial Age (Firenze 2005). Rivista di Storia Della Filosofia 63:171-174.
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  10.  3
    Richard F. Thomas (1991). 'Death', Doxography, and the 'Termerian Evil' (Philodemus, Epigr. 27 Page = A.P. 11.30). Classical Quarterly 41 (1):130-137.
    The text of this poem, already corrupt in the Palatine, has had a turbulent history over the last two centuries. Here is Page's version, the translation in Gow–Page, and my own somewhat expanded apparatus: I who in time past was good for five or nine times, now, Aphrodite, hardly manage once from early night to sunrise. The thing itself, – already often only at half-strength, – is gradually dying. That's the last straw. Old age, old age, what will you do (...)
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  11.  11
    C. F. Salazar (2001). The Histories of Medicine P. J. Van der Eijk: Ancient Histories of Medicine. Essays in Medical Doxography and Historiography in Classical Antiquity . Pp. Viii + 537. Leiden, Boston, and Cologne: Brill, 1999. Cased, $134. ISBN: 90-04-10555-. [REVIEW] The Classical Review 51 (01):97-.
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  12. Aldo Brancacci (ed.) (2005). Philosophy and Doxography in the Imperial Age. L. S. Olschki.
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  13. David E. Hahm (1990). The Ethical Doxography of Arius Didymus. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 2935-3055.
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  14. Jaap Mansfeld (1990). Doxography and Dialectic. The Sitz Im Leben of the ‘Placita’. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 3056-3230.
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  15. Ian Mueller (1992). Heterodoxy and Doxography in Hippolytus’ ‘Refutation of All Heresies’. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 4309-4374.
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  16. Susanne Bobzien (2015). Time: M 10.169-247 - Notes On Sceptical Method and Doxographical Transmission in Sextus Empiricus' Chapters on Time. In Keimpe Algra & Katerina Ierodiakonou (eds.), Sextus Empiricus and ancient physics. Cambridge University Press
    ABSTRACT: For the most part, this paper is not a philosophical paper in any strict sense. Rather, it focuses on the numerous exegetical puzzles in Sextus Empiricus’ two main passages on time (M X.l69-247 and PH III.l36-50), which, once sorted, help to explain how Sextus works and what the views are which he examines. Thus the paper provides an improved base from which to put more specifically philosophical questions to the text. The paper has two main sections, which can, by (...)
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  17.  66
    C. W. Huntington (2007). The Nature of the Mādhyamika Trick. Journal of Indian Philosophy 35 (2):103-131.
    This paper evaluates several recent efforts to interpret the work of Nāgārjuna through the lens of modern symbolic logic. An attempt is made to uncover the premises that justify the use of symbolic logic for this purpose. This is accomplished through a discussion of (1) the historical origins of those premises in the Indian and Tibetan traditions, and (2) how such assumptions prejudice our understanding of Nāgā rjuna’s insistence that he has no “proposition” (pratijñā). Finally, the paper sets forth an (...)
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  18.  8
    Viacheslav Stepanov & Iryna Luchynska (2015). К'єркегорівські мотиви філософування м. гайдеґґера. Схід 4.
    Відношення М. Гайдеґґера до екзистенціальної філософії є одним із питань, що глибоко контаміновані амбівалентними тлумаченнями самого філософа, які викривляють траєкторію об'єктивного історико-філософського дослідження дійсних зв'язків між Гайдеґґеровим дискурсом і спадщиною мислителів-екзистенціалістів. Аналіз рефлексивної літератури з проблеми ідентифікації характеру інтерференцій між філософськими дискурсами М. Гайдеґґера і С. К'єркегора дозволив виявити критичні лінії доксографії та історіографії. Установлено, що саме історіографічний підхід забезпечує об'єктивне дослідження генетичного зв'язку категорій Гайдеґґерової парадигми з омонімічним поняттям С. К'єркегора.
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  19.  11
    Shaul Tor (2013). Sextus Empiricus on Xenophanes' Scepticism. International Journal for the Study of Skepticism 3 (1):1-23.
    Sextus’ interpretation of Xenophanes’ scepticism in M 7.49–52 is often cited but has never been subject to detailed analysis. Such analysis reveals that Sextus’ interpretation raises far more complex problems than has been recognised. Scholars invariably assume one of two ways of construing his account of Xenophanes B34, without observing that the choice between these two alternatives poses an interpretive dilemma. Some scholars take it that Sextus ascribes to Xenophanes the view that one may have knowledge without knowing that one (...)
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  20.  5
    Som Dev Vasudeva (2011). Haṃsamiṭṭhu: “Pātañjalayoga is Nonsense”. [REVIEW] Journal of Indian Philosophy 39 (2):123-145.
    The ninth chapter of the Haṃsavilāsa of the Gujarati Śaiva author Haṃsamiṭṭhu (born 1738 ad) argues that Pātañjalayoga, conceived of as a conflation of Aṣṭāṅgayoga and Haṭhayoga, cannot be valid soteriology. Pātañjalayoga is presented as a paradoxical and painful attempt to achieve quiescence by forcibly eliminating karma. Haṃsamiṭṭhu, conversely, views ‘euphoria’ (ullāsa) as a prerequisite for liberation, and therefore advocates a painless method of Rājayoga. This is taught as a Śaiva form of the Rāsalīlā involving transgressive substances and behaviour. A (...)
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  21. David Torrijos-Castrillejo (2013). San Alberto Magno. "Introducción a la Metafísica. Paráfrasis Al Primer Libro de la Metafísica de Aristóteles". Ediciones Universidad San Dámaso.
    Spanish translation of Comentary on Metaphysics Book A of Albertus Magnus, with a long introduction (more than 100 pages) and bibliography.
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  22. José María Zamora Calvo (2011). Between the walk and the portico. On Diogenes Laertius's Life of Aristotle, 5, 1-35. [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 9:110-133.
    Normal 0 21 false false false ES-CO X-NONE X-NONE Para su composición de la Vida de Aristóteles , Diógenes Laercio no consult a direct amente los textos del estagirita, sino que, con gran probabilidad, reproduce un resumen más antiguo que, a su vez, fue elaborado a partir de fuentes diversas. La mayor parte de su exposición se centra en recopilar las opiniones ( placita ) que se refieren a cuestiones lógicas y, sobre todo, éticas y físicas. La exposición de las (...)
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  23. Boris Nikolsky (2001). Epicurus On Pleasure. Phronesis 46 (4):440-465.
    The paper deals with the question of the attribution to Epicurus of the classification of pleasures into 'kinetic' and 'static'. This classification, usually regarded as authentic, confronts us with a number of problems and contradictions. Besides, it is only mentioned in a few sources that are not the most reliable. Following Gosling and Taylor, I believe that the authenticity of the classification may be called in question. The analysis of the ancient evidence concerning Epicurus' concept of pleasure is made according (...)
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  24.  21
    Catherine Rowett (2013). Philosophy's Numerical Turn: Why the Pythagoreans' Interest in Numbers is Truly Awesome. In Dirk Obbink & David Sider (eds.), Doctrine and Doxography: Studies on Heraclitus and Pythagoras. De Gruyter 3-32.
    Philosophers are generally somewhat wary of the hints of number mysticism in the reports about the beliefs and doctrines of the so-called Pythagoreans. It's not clear how much Pythagoras himself (as opposed to his later followers) indulged in speculation about numbers, or in more serious mathematics. But the Pythagoreans whom Aristotle discusses in the Metaphysics had some elaborate stories to tell about how the universe could be explained in terms of numbers—not just its physics but perhaps morality too. Was this (...)
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  25.  41
    Timm Triplett (1986). Barnes on Heraclitus and the Unity of Opposites. Ancient Philosophy 6:15-23.
    Jonathan barnes argues that heraclitus's unity of opposites doctrine is logically contradictory in that it requires the coinstantiation of contrary properties. but barnes relies on rather strained interpretations of the doxography. heraclitus's unity of opposites doctrine is better understood as consisting of two aspects: (1) a claim that opposing qualities, rather than being coinstantiated in one thing, are related to one another via a process of cyclic transformation; and (2) an attempt to illustrate the limited and incomplete perspectives through (...)
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  26.  5
    André Laks (1999). Histoire critique et doxographie. Pour une histoire de l'historiographie de la philosophie. Les Etudes Philosophiques:465-477.
    Le développement conjoint, au cours du XVIIIe siècle, de la méthode historico-critique et du perspectivisme est à l'origine d'une tension nouvelle dans le traitement de l'histoire de la philosophie. L'article analyse brièvement quelques réactions, plus ou moins radicales, à cette configuration féconde. Zeller, Dilthey, Yorck, Nietzsche, Weber, Heidegger, Rorty, sont les principaux témoins. Il est aussi suggéré que la « doxographie », en dépit de la réputation détestable dont elle jouit, aussi bien chez les historiens que chez les philosophes, demeure (...)
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  27.  6
    Jean-François Corre (2013). Proportions du ciel d'Anaximandre. Phronesis 58 (1):1-16.
    The doxography for Anaximander’s account of the rings of the sky gives proportions for them that are discrepant. So a widely accepted hypothesis proposes that, since the circles of the celestial bodies are compared to wheels, we should add the thickness of their ‘rims’ to the measurements for the celestial rings. This paper proposes an entirely different hypothesis which avoids this awkward expedient by suggesting that there is a ‘geometrical’ reading of the numerical data. The discrepancies can then be (...)
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  28.  3
    Federico Camino (2013). ""Nota sobre la tradición doxográfica de los términos" filósofo" y" filosofía". Areté. Revista de Filosofía 11 (1-2):13 - 30.
    This note is a presentation, without pretending completion, of the doxographic tradition of the terms "philosopher" and "philosophy, "showing their variation in meaning. lt deals with the attribution to Pythagoras of these terms'creation, starting with Plato's and Aristotle's decisive relevance in the establishment and configuration of doxography.
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  29.  1
    Charles Delattre (2006). L’ordre généalogique, entre mythographie et doxographie. Kernos 19.
    L’écriture généalogique et l’enchaînement de filiations en catalogue sont un des modes narratifs caractéristiques de la mythographie, mais on les retrouve aussi bien au cœur d’un corpus apparemment distinct, celui de la doxographie. Que ce soit G. Dumézil, composant différents dispositifs autobiographiques, ou Diogène Laërce, le doxographe utilise la systématique généalogique pour mettre de l’ordre dans l’histoire d’une transmission du savoir. Faut-il voir cependant une simple adaptation du modèle généalogique par la doxographie ? La relation de maître à disciple est-elle (...)
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  30. Aldo Brancacci (2005). Stobaeus Anthologium III 24. In Philosophy and Doxography in the Imperial Age. L. S. Olschki 59--77.
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  31. Tad Brennan (2014). Arius, Stobaeus And The Scholiast. Classical Quarterly 64 (1):270-279.
    In this article I argue for a change to the text of Stobaeus’ doxography of Stoic ethics. I propose we emend it by reference to a parallel text in the Scholia in Lucianum. In order to make that argument, I offer a new assessment of the value of the scholiast's report of Stoic doxography – a report that, at least in virtue of its length ought to be better known to scholars of Stoicism than it currently is.
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  32. Andrew R. Dyck (ed.) (2003). Cicero: De Natura Deorum Book I. Cambridge University Press.
    Book 1 of De Natura Deorum exhibits in a nutshell Cicero's philosophical method, with the prior part stating the case for Epicurean theology, the latter part refuting it. Thus the reader observes Cicero at work in both constructive and skeptical modes as well as his art of characterizing speakers. Prefaced to the Book is Cicero's most elaborate justification of his philosophical writing. The Book thus makes an ideal starting point for the study of Cicero's philosophica or indeed of any philosophical (...)
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  33. Andrew R. Dyck (ed.) (2012). Cicero: De Natura Deorum Book I. Cambridge University Press.
    Book 1 of De Natura Deorum exhibits in a nutshell Cicero's philosophical method, with the prior part stating the case for Epicurean theology, the latter part refuting it. Thus the reader observes Cicero at work in both constructive and skeptical modes as well as his art of characterizing speakers. Prefaced to the Book is Cicero's most elaborate justification of his philosophical writing. The Book thus makes an ideal starting point for the study of Cicero's philosophica or indeed of any philosophical (...)
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  34. Hansueli Fluckiger (2005). The Eoektikoi in the Commentators1. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki 228--113.
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  35. Carlos Levy (2005). Deux problèmes doxographiques chez Philon d'alexandrie: Posidonius et enésidème. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki 228--79.
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  36. Jaap Mansfeld & Douwe Runia (2009). Aëtiana: The Method and Intellectual Context of a Doxographer, Volume Iii, Studies in the Doxographical Traditions of Ancient Philosophy. Brill.
    This collection of essays written between 1989 and 2009 records the authors’ exploration of the important but elusive genre of ancient doxography. Focusing primarily on the Placita of Aëtius, it can be used as a companion volume for the two earlier volumes of Aëtiana.
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  37. Jaap Mansfeld & Douwe Runia (2008). Aëtiana : The Method and Intellectual Context of a Doxographer, Volume Ii, the Compendium. Brill.
    This study investigates the methodology and tradition of Aëtius' Doxography of physics and provides a full reconstruction of Book II as a single unified text.
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  38. Jaap Mansfeld (2005). From Milky Way to Halo. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki 228--23.
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  39. Et la Doxographie Platonicienne (2005). La quaestio de ideis de saint Augustin. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki 131.
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