11 found

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  1.  1
    Keeping the Friend in Epicurean Friendship.Thomas Carnes - 2021 - Apeiron 54 (3):385-410.
    There seems to be universal agreement among Epicurean scholars that friendship characterized by other-concern is conceptually incompatible with Epicureanism understood as a directly egoistic theory. I reject this view. I argue that once we properly understand the nature of friendship and the Epicurean conception of our final end, we are in a position to demonstrate friendship’s compatibility with, and centrality within, Epicureanism’s direct egoism.
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  2.  1
    A Peripatetic Argument for the Intrinsic Goodness of Human Life: Alexander of Aphrodisias' Ethical Problems I.Javier Echeñique - 2021 - Apeiron 54 (3):367-384.
    In this article I argue for the thesis that Alexander's main argument, in Ethical Problems I, is an attempt to block the implication drawn by the Stoics and other ancient philosophers from the double potential of use exhibited by human life, a life that can be either well or badly lived. Alexander wants to resist the thought that this double potential of use allows the Stoics to infer that human life, in itself, or by its own nature, is neither good (...)
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  3.  1
    Xenocrates and the Two-Category Scheme.Roberto Granieri - 2021 - Apeiron 54 (3):261-285.
    Simplicius reports that Xenocrates and Andronicus reproached Aristotle for positing an excessive number of categories, which can conveniently be reduced to two: τὰ καθ᾽αὑτά and τὰ πρός τι. Simplicius, followed by several modern commentators, interprets this move as being equivalent to a division into substance and accidents. I aim to show that, as far as Xenocrates is concerned, this interpretation is untenable and that the substance-accidents contrast cannot be equivalent to Xenocrates’ per se-relative one. Rather, Xenocrates aimed to stress the (...)
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  4.  1
    Plato’s Master Argument for a Two-Kind Ontology in the Sophist: A New Reading of the Final Argument of the Gigantomachia Passage.Pauline Sabrier - 2021 - Apeiron 54 (3):347-366.
    In this paper I defend a new reading of the final argument of the Gigantomachia passage of Plato’s Sophist, according to which it is an argument for a two-kind ontology, based on the distinction between the changing beings and the unchanging beings. This argument, I urge, is addressed not only to Platonists but to all philosophers – with one exception. My reading is based on the claim that this argument does not rely on the view that nous requires unchangeable objects (...)
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  5.  13
    Replenishment and Maintenance of the Human Body.Lea Aurelia Schroeder - 2021 - Apeiron 54 (3):317-346.
    Scholarship on Plato's Timaeus has paid relatively little attention to Tim. 77a–81, a seemingly disjointed passage on topics including plants, respiration, blood circulation, and musical sounds. Despite this comparative neglect, commentators both ancient and modern have levelled a number of serious charges against Timaeus' remarks in the passage, questioning the coherence and explanatory power of what they take to be a theory of respiration. In this paper, I argue that the project of 77a–81e is not to sketch theories of respiration, (...)
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  6. Plato’s Medicalisation of Ethics.Jorge Torres - 2021 - Apeiron 54 (3):287-316.
    I argue for the view that the scientific model which Plato consistently had in mind when sharpening his main ethical theory was medicine. Moreover, I ascribe to Plato a “medical model of ethics”. A careful examination of this model reveals how Plato appropriates several medical concepts and ideas by employing two central methodological devices in his thought: dialectical transposition and analogical characterisation. In discussing them, I identify different kinds of medical references in the dialogues –not all medical references in Plato (...)
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  7.  3
    Gapless Lines and Gapless Proofs: Intersections and Continuity in Euclid’s Elements.Vincenzo De Risi - 2021 - Apeiron 54 (2):233-259.
    In this paper, I attempt a reconstruction of the theory of intersections in the geometry of Euclid. It has been well known, at least since the time of Pasch onward, that in the Elements there are no explicit principles governing the existence of the points of intersections between lines, so that in several propositions of Euclid the simple crossing of two lines is regarded as the actual meeting of such lines, it being simply assumed that the point of their intersection (...)
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  8. Aristotle on the Authority of the Many: Politics III 11, 1281a40–B21.Antony Hatzistavrou - 2021 - Apeiron 54 (2):203-232.
    In this article I propose a new interpretation of Aristotle’s arguments about the authority of the many at Politics III 11, 1281a40–b21. It consists of the following main tenets. First, the multitude that Aristotle refers to in his arguments should be understood on the model of the multitude which rules in polities and the members of which are accomplished in only a part of political excellence, namely, military excellence. Second, the best citizens with whom he compares that multitude in his (...)
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  9. The Physics of Stoic Cosmogony.Ian Hensley - 2021 - Apeiron 54 (2):161-187.
    According to the ancient Greek Stoics, the cosmos regularly transitions between periods of conflagration, during which only fire exists, and periods of cosmic order, during which the four elements exist. This paper examines the cosmogonic process by which conflagrations are extinguished and cosmic orders are restored, and it defends three main conclusions. First, I argue that not all the conflagration’s fire is extinguished during the cosmogony, against recent arguments by Ricardo Salles. Second, at least with respect to the cosmogony, it (...)
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  10.  1
    Seneca on Human Rights in De Beneficiis 3.Alex Long - 2021 - Apeiron 54 (2):189-201.
    The paper discusses Seneca’s phrase ‘human rights’ in On Benefits 3 and relates the passage to recent debates about human rights in Stoicism and ancient philosophy. I argue that the Latin phrase refers either to rights or to a law conferring rights. The difference between the passage and a common expectation for human rights lies in the kind of relation between right and duty. In Seneca’s passage the right does not in itself have a correlative duty on the part of (...)
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  11. The Stoic Appeal to Expertise: Platonic Echoes in the Reply to Indistinguishability.Simon Shogry - 2021 - Apeiron 54 (2):129-159.
    One Stoic response to the skeptical indistinguishability argument is that it fails to account for expertise: the Stoics allow that while two similar objects create indistinguishable appearances in the amateur, this is not true of the expert, whose appearances succeed in discriminating the pair. This paper re-examines the motivations for this Stoic response, and argues that it reveals the Stoic claim that, in generating a kataleptic appearance, the perceiver’s mind is active, insofar as it applies concepts matching the perceptual stimulus. (...)
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