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

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  1. Claudia Card (1998). Stoicism, Evil, and the Possibility of Morality. Metaphilosophy 29 (4):245-253.score: 15.0
    Martha Nussbaum's work has been characterized by a sustained critique of Stoic ethics, insofar as that ethics denies the validity and importance of our valuing things that elude our control. This essay explores the idea that the very possibility of morality, understood as social or interpersonal ethics, presupposes that we do value such things. If my argument is right, Stoic ethics is unable to recognize the validity of morality (so understood) but can at most acknowledge duties to oneself. A further (...)
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  2. Jill Kraye (2012). Aπαθ&Epsi;Ια and Πρ&Ogr;Παθ&Epsi;Ιαι in Early Modern Discussions of the Passions: Stoicism, Christianity and Natural History. Early Science and Medicine 17 (1-2):230-253.score: 15.0
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  3. Author unknown, Stoicism. Internet Encyclopedia of Philosophy.score: 15.0
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  4. Christopher Brooke (2008). Grotius, Stoicism and 'Oikeiosis'. Grotiana 29 (1):25-50.score: 15.0
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  5. C. Kavin Rowe (2012). The Art of Retrieval: Stoicism? Journal of Religious Ethics 40 (4):706-719.score: 15.0
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  6. Margaret Graver (2007). Stoicism & Emotion. University of Chicago Press.score: 12.0
    On the surface, stoicism and emotion seem like contradictory terms. Yet the Stoic philosophers of ancient Greece and Rome were deeply interested in the emotions, which they understood as complex judgments about what we regard as valuable in our surroundings. Stoicism and Emotion shows that they did not simply advocate an across-the-board suppression of feeling, as stoicism implies in today’s English, but instead conducted a searching examination of these powerful psychological responses, seeking to understand what attitude toward (...)
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  7. Steven K. Strange & Jack Zupko (eds.) (2004). Stoicism: Traditions and Transformations. Cambridge University Press.score: 12.0
    Stoicism is now widely recognized as one of the most important philosophical schools of ancient Greece and Rome. But how did it influence Western thought after Greek and Roman antiquity? The contributors recruited for this volume include leading international scholars of Stoicism as well as experts in later periods of philosophy. They trace the impact of Stoicism and Stoic ideas from late antiquity through the medieval and modern periods.
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  8. Dirk Baltzly, Stoicism. Stanford Encyclopedia of Philosophy.score: 12.0
    Stoicism was one of the new philosophical movements of the Hellenistic period. The name derives from the porch (stoa poikilê) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held. Unlike ‘epicurean,’ the sense of the English adjective ‘stoical’ is not utterly misleading with regard to its philosophical origins. The Stoics did, in fact, hold that emotions like fear or envy (or impassioned sexual attachments, or passionate love of (...)
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  9. Christopher Gill (2010). Naturalistic Psychology in Galen and Stoicism. Oxford University Press.score: 12.0
    This is a study of the psychological ideas of Galen (AD 129-c.210, the most important medical writer in antiquity) and Stoicism (a major philosophical theory in ...
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  10. Christian Maurer (2010). Hutcheson's Relation to Stoicism in the Light of His Moral Psychology. Journal of Scottish Philosophy 8 (1):33-49.score: 12.0
    Without questioning Hutcheson's general affinities with the Stoics, this article focuses on two important differences in moral psychology that show the limits of the appropriation of Stoicism in Hutcheson's ethics of benevolence. First, Hutcheson's distinction between calm affections and violent passions does not fully match with the Stoic distinction between constantiæ and perturbationes, since the emotion of sorrow remains in Hutcheson's table of the calm affections. As far as sorrow as a public affection is concerned, this first point is (...)
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  11. Jim Cheney (1989). The Neo-Stoicism of Radical Environmentalism. Environmental Ethics 11 (4):293-325.score: 12.0
    Feminist analysis has eonvineed me that certain tendencies within that form of radical environmentalism known as deep ecology-with its supposed rejection of the Western ethical tradition and its adoption of what looks to be a feminist attitude toward the environment and our relationship to nature-constitute one more chapter in the story of Western alienation from nature. In this paper I deepen my critique of these tendencies toward alienation within deep ecology by historicizing my critique in the light of a development (...)
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  12. Mark A. Holowchak (2011). A Closer Look at 'Sophisticated Stoicism': Reply to Stephens and Feezell. Sport, Ethics and Philosophy 4 (3):341-354.score: 12.0
    Stephens and Feezell argue, in ?The Ideal of the Stoic Sportsman? (2004), that ?one need not be a scholar of ancient Greek philosophy to refer to ?stoic? conduct or a ?stoic? approach to certain matters, because the vocabulary related to this apparently antiquarian view of life has seeped into our common language?. Nonetheless, Stephens and Feezell go on to give a scholarly account of Stoicism as it relates to athletic participation. Their account, in part, takes the form of a (...)
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  13. P. H. Clarke (2000). Adam Smith, Stoicism and Religion in the 18th Century. History of the Human Sciences 13 (4):49-72.score: 12.0
    This article explores the influence of Stoicism and religion on Adam Smith. While other commentators have argued either that the main influence on Smith was Stoicism or that it was religion, the two influences have not been explicitly linked. In this article I attempt to make such a link, arguing that Smith can be seen as belonging to the strand of Christian Stoicism chiefly associated with his teacher, Francis Hutcheson. Finally, some comments are made about the implications (...)
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  14. Lawrence C. Becker (1998). A New Stoicism. Princeton University Press.score: 12.0
    The question addressed by this book is what, if anything, stoic ethics would be like today if stoicism had had a continuous history to the present day as a plausible and coherent set of philosophical commitments and methods. The book answers that question by arguing that most of the ancient doctrines of Stoic ethics remain defensible today, at least when ancient Stoicism's cosmological commitments are replaced by modern scientific ones.
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  15. P. A. Brunt & Michael Crawford (2013). Studies in Stoicism. Oup Oxford.score: 12.0
    Studies in Stoicism contains six unpublished and seven republished essays, the latter incorporating additions and changes which Brunt wished to be made. The papers have been integrated and arranged in chronological order by subject matter, with an accessible lecture to the Oxford Philological Society serving as Brunt's own introduction.
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  16. Matthew D. Walz (2011). Stoicism as Anesthesia. International Philosophical Quarterly 51 (4):501-519.score: 12.0
    Boethius first identifies Philosophy in the Consolation as his medica, his “healer” or “physician.” Over the course of the dialogue Philosophy exercises her medical art systematically. In the second book Philosophy first gives Boethius “gentler remedies” that are preparatory for the “sharper medicines” that she administers later. This article shows that, philosophically speaking, Philosophy’s “gentler remedies” amount to persuading Boethius toward Stoicism, which functions as an anesthetic for the more invasive philosophical surgery that she performs afterwards. Seeing this, however, (...)
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  17. Thomas BenatouIl (2009). How Industrious Can Zeus Be? : The Extent and Objects of Divine Activity in Stoicism. In Ricardo Salles (ed.), God and Cosmos in Stoicism. Oxford University Press. 23.score: 12.0
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  18. Troels Engberg-Pedersen (2004). Stoicism in the Apostle Paul: A Philosophical Reading. In Steven K. Strange & Jack Zupko (eds.), Stoicism: Traditions and Transformations. Cambridge University Press. 52--75.score: 12.0
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  19. Jean-Baptiste Gourinat (2009). Stoicism Today. Iris 1 (2):497-511.score: 12.0
    The aim of this paper is to elucidate the meaning of Stoicism today. First, it roughly sketches Stoicism as a philosophical system, namely its logic, physics and ethics. It argues that many aspects of its logic and physics are outdated but that the general Stoic approach to these disciplines may still be relevant to modern philosophers. Moreover, the more persuasive part of Stoicism is ethics: Stoic ethics is naturalistic and intellectualist. Stoics argue that virtue is the only (...)
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  20. Calvin Normore (2004). Abelard's Stoicism and its Consequences,'. In Steven K. Strange & Jack Zupko (eds.), Stoicism: Traditions and Transformations. Cambridge University Press. 132--147.score: 12.0
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  21. Ricardo Salles (2009). Introduction: God and Cosmos in Stoicism. In , God and Cosmos in Stoicism. Oxford University Press.score: 12.0
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  22. John Stevens (2007). Platonism and Stoicism in Vergil's Aeneid. In Mauro Bonazzi & Christoph Helmig (eds.), Platonic Stoicism, Stoic Platonism: The Dialogue Between Platonism and Stoicism in Antiquity. Leuven University Press. 39.score: 12.0
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  23. Gerard Watson (1971). The Natural Law and Stoicism. In A. A. Long (ed.), Problems in Stoicism. Athlone Press. 216--38.score: 12.0
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  24. Amélie Rorty (1996). The Two Faces of Stoicism: Rousseau and Freud. Journal of the History of Philosophy 34 (3):335-356.score: 9.0
  25. David B. Wong (2006). The Meaning of Detachment in Daoism, Buddhism, and Stoicism. Dao: A Journal of Comparative Philosophy 5 (2):207-219.score: 9.0
  26. Duncan MacIntosh (1992). Preference-Revision and the Paradoxes of Instrumental Rationality. Canadian Journal of Philosophy 22 (4):503-529.score: 9.0
    To the normal reasons that we think can justify one in preferring something, x (namely, that x has objectively preferable properties, or has properties that one prefers things to have, or that x's obtaining would advance one's preferences), I argue that it can be a justifying reason to prefer x that one's very preferring of x would advance one's preferences. Here, one prefers x not because of the properties of x, but because of the properties of one's having the preference (...)
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  27. A. A. Long (1982). Soul and Body in Stoicism. Phronesis 27 (1):34 - 57.score: 9.0
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  28. Kenley R. Dove (2006). Logic and Theory in Aristotle, Stoicism, Hegel. Philosophical Forum 37 (3):265–320.score: 9.0
  29. William O. Stephens, Stoic Ethics. Internet Encyclopedia of Philosophy.score: 9.0
    The tremendous influence Stoicism has exerted on ethical thought from early Christianity through Immanuel Kant and into the twentieth century is rarely understood and even more rarely appreciated. Throughout history, Stoic ethical doctrines have both provoked harsh criticisms and inspired enthusiastic defenders. The Stoics defined the goal in life as living in agreement with nature. Humans, unlike all other animals, are constituted by nature to develop reason as adults, which transforms their understanding of themselves and their own true good. (...)
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  30. Gisela Striker (2008). Stoicism and Emotion - by Margaret R. Graver. Philosophical Books 49 (4):372-373.score: 9.0
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  31. Aleksandar Fatic (2013). Epicurean Ethics as a Foundation for Philosophical Counseling. Philosophical Practice 8 (1):1127–1141.score: 9.0
    The paper discusses the manner and extent to which Epicurean ethics can serve as a general philosophy of life, capable of supporting philosophical practice in the form of philosophical counseling. Unlike the modern age academic philosophy, the philosophical practice movement portrays the philosopher as a personal or corporate adviser, one who helps people make sense of their experiences and find optimum solutions within the context of their values and general preferences. Philosophical counseling may rest on almost any school of philosophy, (...)
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  32. Konrad Banicki (2014). Philosophy as Therapy: Towards a Conceptual Model. Philosophical Papers 43 (1):7-31.score: 9.0
    The idea of philosophy as a kind of therapy, though by no means standard, has been present in metaphilosophical reflection since antiquity. Diverse versions of it were also discussed and applied by more recent authors such as Wittgenstein, Hadot and Foucault. In order to develop an explicit, general and systematic model of therapeutic philosophy a relatively broad and well-structured account provided by Martha Nussbaum is subjected to analysis. The results obtained, subsequently, form a basis for a new model constructed around (...)
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  33. Brad Inwood (1985). Ethics and Human Action in Early Stoicism. Oxford University Press.score: 9.0
    This book reconstructs in detail the older Stoic theory of the psychology of action, discussing it in relation to Aristotelian, Epicurean, Platonic, and some of the more influential modern theories. Important Greek terms are transliterated and explained; no knowledge of Greek is required.
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  34. Nancy E. Snow (2009). How Ethical Theory Can Improve Practice: Lessons From Abu Ghraib. [REVIEW] Ethical Theory and Moral Practice 12 (5):555 - 568.score: 9.0
    Abuses at Abu Ghraib prison in Iraq confront us with the question of how seemingly ordinary soldiers could have perpetrated harms against prisoners. In this essay I argue that a Stoic approach to the virtues can provide a bulwark against the social and personal forces that can lead to abusive behavior. In part one, I discuss Abu Ghraib. In two, I examine social psychological explanations of how ordinary, apparently decent people are able to commit atrocities. In three, I address a (...)
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  35. Runar M. Thorsteinsson (2010). Roman Christianity and Roman Stoicism: A Comparative Study of Ancient Morality. Oxford University Press.score: 9.0
    Runar M. Thorsteinsson presents a challenge to this view by comparing Christian morality in first-century Rome with contemporary Stoic ethics in the city ...
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  36. Brad Inwood (1986). Goal and Target in Stoicism. Journal of Philosophy 83 (10):547-556.score: 9.0
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  37. Sten Ebbesen (2007). The Traditions of Ancient Logic-Cum-Grammar in the Middle Ages—What's the Problem? Vivarium 45 (s 2-3):136-152.score: 9.0
    Clashes between bits of non-homogeneous theories inherited from antiquity were an important factor in the formation of medieval theories in logic and grammar, but the traditional categories of Aristotelianism, Stoicism and Neoplatonism are not quite adequate to describe the situation. Neoplatonism is almost irrelevant in logic and grammar, while there might be reasons to introduce a new category, LAS = Late Ancient Standard, with two branches: (1) logical LAS = Aristotle + Boethius, and (2) grammatical LAS = Stoics (...)
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  38. Harold B. Jones (2010). Marcus Aurelius, the Stoic Ethic, and Adam Smith. Journal of Business Ethics 95 (1):89 - 96.score: 9.0
    In The Theory of Moral Sentiments (TMS) Adam Smith draws on the Stoic idea of a Providence that uses everything for the good of the whole. The process is often painful, so the Stoic ethic insisted on conscious cooperation. Stoic ideas contributed to the rise of science and enjoyed wide popularity in Smith's England. Smith was more influenced by the Stoicism of his professors than by the Epicureanism of Hume. In TMS, Marcus Aurelius's "helmsman" becomes the "impartial spectator," who (...)
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  39. Anthony Pagden (2000). Stoicism, Cosmopolitanism, and the Legacy of European Imperialism. Constellations 7 (1):3-22.score: 9.0
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  40. Christopher Gill (2007). Galen and the Stoics: Mortal Enemies or Blood Brothers? Phronesis 52 (1):88-120.score: 9.0
    Galen is well known as a critic of Stoicism, mainly for his massive attack on Stoic (or at least, Chrysippean) psychology in "On the Doctrines of Hippocrates and Plato" (PHP) 2-5. Galen attacks both Chrysippus' location of the ruling part of the psyche in the heart and his unified or monistic picture of human psychology. However, if we consider Galen's thought more broadly, this has a good deal in common with Stoicism, including a (largely) physicalist conception of psychology (...)
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  41. Bernard Collette-Ducic (2011). Platonic StoicismStoic Platonism. The Dialogue Between Platonism and Stoicism in Antiquity. International Journal of the Platonic Tradition 5 (1):187-191.score: 9.0
  42. Earle J. Coleman (2002). Aesthetic Commonalities in the Ethics of Daoism and Stoicism. Journal of Chinese Philosophy 29 (3):385–395.score: 9.0
  43. Rick Anthony Furtak (2003). Thoreau's Emotional Stoicism. Journal of Speculative Philosophy 17 (2):122-132.score: 9.0
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  44. John Sellars (2006). Stoicism. Acumen.score: 9.0
    This book provides a lucid, comprehensive introduction to this great philosophical school.
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  45. John R. Shook (2011). Peirce's Pragmatic Theology and Stoic Religious Ethics1. Journal of Religious Ethics 39 (2):344-363.score: 9.0
    Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this (...)
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  46. Daniel Vázquez (2011). God and Cosmos in Stoicism. Diánoia 56 (66):200-210.score: 9.0
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  47. Laurent Jaffro, Christian Maurer & Alain Petit (2013). Pathologia, A Theory of the Passions. History of European Ideas 2 (2013):221-240.score: 9.0
    The present article is an edition of the Pathologia (1706), a Latin manuscript on the passions by Anthony Ashley Cooper, the third Earl of Shaftesbury (1671–1713). There are two parts, i) an introduction with commentary (http://dx.doi.org/10.1080/01916599.2012.679795), and ii) an edition of the Latin text with an English translation (http://dx.doi.org/10.1080/01916599.2012.679796) . The Pathologia treats of a series of topics concerning moral psychology, ethics and philology, presenting a reconstruction of the Stoic theory of the emotions that is closely modelled on Cicero and (...)
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  48. Mauro Bonazzi & Christoph Helmig (eds.) (2007). Platonic Stoicism, Stoic Platonism: The Dialogue Between Platonism and Stoicism in Antiquity. Leuven University Press.score: 9.0
    ... bénAtouïL (Université de nancy, Lphs-archives Henri Poincaré) cet article s' inscrit dans un projet plus large d'étude des rapports entre σχολή et ...
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  49. Tad Brennan (1996). Reasonable Impressions in Stoicism. Phronesis 41 (3):318-334.score: 9.0
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  50. Christian Maurer & Laurent Jaffro (2013). Reading Shaftesbury's Pathologia: An Illustration and Defence of the Stoic Account of the Emotions. History of European Ideas 2 (2013):207-220.score: 9.0
    The present article is an edition of the Pathologia (1706), a Latin manuscript on the passions by Anthony Ashley Cooper, the third Earl of Shaftesbury (1671-1713). There are two parts, i) an introduction with commentary (http://dx.doi.org/10.1080/01916599.2012.679795), and ii) an edition of the Latin text with an English translation (http://dx.doi.org/10.1080/01916599.2012.679796) . The Pathologia treats of a series of topics concerning moral psychology, ethics and philology, presenting a reconstruction of the Stoic theory of the emotions that is closely modelled on Cicero and (...)
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