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  1. Le sage face à Zeus. Logique, éthique et physique dans le stoïcisme impérial.Gretchen Reydams-Schils - forthcoming - Revue de Métaphysique et de Morale.
    La notion de « pensées de dieu », qui apparaît dans des textes médioplatoniciens et que l'on retrouve chez Sénèque et Épictète, permet de saisir comment ces auteurs comparent la connaissance humaine et la raison divine. Les développements de cette comparaison aident en outre à comprendre, d'une part, le rapport entre épistémologie et physique dans le stoïcisme et, d'autre part, les rapports entre ces deux domaines et l'éthique des relations sociales.
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  2. A Theory of Evolution as a Process of Unfolding.Agustin Ostachuk - 2020 - Cosmos and History: The Journal of Natural and Social Philosophy 16 (1):347-379.
    In this work I propose a theory of evolution as a process of unfolding. This theory is based on four logically concatenated principles. The principle of evolutionary order establishes that the more complex cannot be generated from the simpler. The principle of origin establishes that there must be a maximum complexity that originates the others by logical deduction. Finally, the principle of unfolding and the principle of actualization guarantee the development of the evolutionary process from the simplest to the most (...)
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  3. An Alternative Model for Understanding Anaxagoras’ Mixture.David Torrijos-Castrillejo - 2019 - Philosophisches Jahrbuch 126:7-26.
    For Anaxagoras, both before the beginning of the world and in the present, “all is together” and “everything is in everything.” Various modern interpretations abound regarding the identity of this “mixture.” It has been explained as an aggregation of particles or as a continuous “fusion” of different sorts of ingredients. However—even though they are not usually recognized as a distinct group—there are a number of other scholars who, without seemingly knowing each other, have offered a different interpreta- tion: Anaxagoras’ mixture (...)
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  4. Athenaeus of Attalia on the Psychological Causes of Bodily Health.Sean Michael Pead Coughlin - 2018 - In Chiara Thumiger & P. N. Singer (eds.), Mental Illness in Ancient Medicine: From Celsus to Paul of Aegina. Leiden: Brill. pp. 107-142.
    Athenaeus of Attalia distinguishes two types of exercise or training (γυμνασία) that are required at each stage of life: training of the body and training of the soul. He says that training of the body includes activities like physical exercises, eating, drinking, bathing and sleep. Training of the soul, on the other hand, consists of thinking, education, and emotional regulation (in other words, 'philosophy'). The notion of 'training of the soul' and the contrast between 'bodily' and 'psychic' exercise is common (...)
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  5. Las respuestas académicas a la objeción de apraxia.Christian F. Pineda-Pérez - 2018 - Praxis Filosófica 46:221-42.
    En este artículo reconstruyo y analizo las respuestas de los escépticos académicos a la objeción de apraxia. Esta objeción afirma que el escepticismo es una doctrina imposible de practicar puesto que sus tesis conducen a la apraxia, esta es, un estado de privación o imposibilidad de acción. Las respuestas a la objeción se dividen en dos clases. La primera prueba que el asentimiento no es una condición necesaria para realizar acciones, por lo que la recomendación escéptica de suspender global y (...)
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  6. Бартоліні, Марія Ґрація. «Пізнай самого себе»: неоплатонічні джерела в творчості Г. С. Сковороди, переклад з італійської Мар’яни Прокопович та Катерини Новікової (Київ: Академперіодика, 2017), 157 с. [REVIEW]Larysa Dovga - 2017 - Kyivan Academy 14:213-218.
    Вихід у світ перекладу праці Марії Ґрації Бартоліні, відомої італійської славістки та дослідниці українських ранньомодерних текстів, не залишиться поза увагою тих, хто цікавиться історією вітчизняної культури, а тим більш її вивчає. На це є декілька причин. По-перше, ця праця є методологічно цілком новаторською на тлі величезного наукового та науково-популярного доробку, присвяченого творчості Григорія Сковороди. По-друге, авторка не лише декларує давно назрілу потребу «розсіяти стереотипи… про народний, несистематичний характер його рефлексії» (c. 5), а й успішно це здійснює. По-третє, джерела, на які (...)
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  7. Hume on the Stoic Rational Passions and "Original Existences".Jason R. Fisette - 2017 - Journal of the History of Philosophy 55 (4):609-639.
    I argue that Hume’s characterization of the passions as “original existences” is shaped by his preoccupation with Stoicism, and is not (as most commentators suppose) a ridiculous or trifling remark. My argument has three parts. First, I show that Hume’s description of the passions as “original existences” is properly understood as part of his argument against the possibility of passions caused by reason alone (rational passions). Second, I establish that Hume was responding to the Stoics, who claimed that a rational (...)
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  8. The Objects of Stoic Eupatheiai.Doug Reed - 2017 - History of Philosophy Quarterly 34 (3):195-212.
    The Stoics claim that the sage is free from emotions, experiencing instead εὐπάθειαι (‘good feelings’). It is, however, unclear whether the sage experiences εὐπάθειαι about virtue/vice only, indifferents only, or both. Here, I argue that εὐπάθειαι are exclusively about virtue/vice by showing that this reading alone accommodates the Stoic claim that there is not a εὐπάθειαι corresponding to emotional pain. I close by considering the consequences of this view for the coherence and viability of Stoic ethics.
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  9. Kant’s Moderate Cynicism and the Harmony Between Virtue and Worldly Happiness.David Forman - 2016 - Journal of the History of Philosophy 54 (1):75-109.
    For Kant, any authentic moral demands are wholly distinct from the demands of prudence. This has led critics to complain that Kantian moral demands are incompatible with our human nature as happiness-seekers. Kant’s defenders have pointed out, correctly, that Kant can and does assert that it is permissible, at least in principle, to pursue our own happiness. But this response does not eliminate the worry that a life organized around the pursuit of virtue might turn out to be one from (...)
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  10. The Stoics and Epicurus: Extract From Être Marxiste En Philosophie.Louis Althusser & G. M. Goshgarian - 2015 - Diacritics 43 (2):10-14.
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  11. Stoicism at War: From Epictetus and Marcus Aurelius to James Stockdale.Konrad Banicki - 2015 - In Tadeusz Marian Ostrowski, Iwona Sikorska & Krzysztof Gerc (eds.), Resilience and Health in a Fast-Changing World. Jagiellonian University Press. pp. 47-58.
    The chapter is devoted to the analysis of ancient Stoic philosophy as a source of resilience for soldiers. At first, some historical cases are investigated, from a Roman Emperor Marcus Aurelius to more recent instances from Vietnam and Iraq. Secondly, in turn, the Epictetus' distinction between the controllable and the uncontrollable is introduced with the focus on the prescription to assign value only to the former as the Stoic source of resilience. Finally, some further questions are briefly addressed including the (...)
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  12. ARATUS. E. Gee Aratus and the Astronomical Tradition. Pp. Xii + 298, Ill. New York: Oxford University Press, 2013. Cased, £41.99, US$65. ISBN: 978-0-19-978168-3. [REVIEW]Caroline B. Bishop - 2015 - The Classical Review 65 (1):76-78.
  13. Faculties in Ancient Philosophy.Klaus Corcilius - 2015 - In Dominik Perler (ed.), The Faculties: A History. Oxford University Press. pp. 19-58.
  14. The Possibility of Psychic Conflict in Seneca's De Ira.Corinne Gartner - 2015 - British Journal for the History of Philosophy 23 (2):213-233.
    This paper explores the potential for psychic conflict within Seneca's moral psychology. Some scholars have taken Seneca's explicit claim in De Ira that the soul is unitary to preclude any kind of simultaneous psychic conflict, while other interpreters have suggested that Seneca views all cases of anger as instances of akrasia. I argue that Seneca's account of anger provides the resources for accommodating some types of simultaneous psychic conflict; however, he denies the possibility of psychic conflict between two action-generating impulses, (...)
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  15. Star Trek’s Stoics: The Vulcans.Steven Umbrello - 2015 - Philosophy Now 106:29.
    In 1966 Gene Roddenberry, then a relatively unknown TV writer, created what was to become a cultural sensation. From cell phones and tablets, to MRI machines and medical jet injectors, Star Trek has undoubtedly anticipated much of the technology that we take for granted today. Moreover, the disagreements, fights and jokes between Captain Kirk (William Shatner), Dr Leonard ‘Bones’ McCoy (DeForest Kelley) and Mr Spock (Leonard Nimoy) were expertly crafted for dramatic impact. But I’m not writing this to confess to (...)
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  16. Review of . Hierocles the Stoic: Elements of Ethics, Fragments, and Excerpts. Translated by David Konstan. Atlanta: Society of Biblical Literature, 2009. [REVIEW]Jula Wildberger - 2015 - Gnomon 87:399-405.
    The review contains detailed comments on the English translation of Hierocles' treatise with discussion of the philosophical import (terminology, meaning, structure of the argument, etc.) of choices made.
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  17. Philosophy as Therapy: Towards a Conceptual Model.Konrad Banicki - 2014 - Philosophical Papers 43 (1):7-31.
    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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  18. Interrogando a Musonio Rufo sobre el bien y el placer.Pierre Baumann - 2014 - Cadernos Do Pet Filosofia 5 (9):33-39.
    Se examina un argumento de Musonio Rufo sobre la relación entre el placer y el bien moral. In Spanish.
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  19. Brill's Companion to Seneca. Philosopher and Dramatist.Gregor Damschen & Andreas Heil (eds.) - 2014 - Brill.
    This new and important introduction to Seneca provides a systematic and concise presentation of this author’s philosophical works and his tragedies. It provides handbook style surveys of each genuine or attributed work, giving dates and brief descriptions, and taking into account the most important philosophical and philological issues. In addition, they provide accounts of the major steps in the history of their later influence. The cultural background of the texts and the most important problem areas within the philosophic and tragic (...)
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  20. The Possibility of Inquiry: Meno’s Paradox From Socrates to Sextus.Gail Fine - 2014 - Oxford University Press.
    Meno's Paradox from Socrates to Sextus Gail Fine. sense that they consider the issues it raises; and they argue, against its conclusion, that inquiry is possible. Like Plato and Aristotle, they also explain what makes inquiry possible; and they do ...
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  21. BRUNT ON STOICISM - Brunt Studies in Stoicism. Edited by Miriam Griffin and Alison Samuels. With the Assistance of Michael Crawford. Pp. Vi + 521. Oxford: Oxford University Press, 2013. Cased, £110, US$199. ISBN: 978-0-19-969585-0. [REVIEW]Brad Inwood - 2014 - The Classical Review 64 (1):111-113.
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  22. In Defense of Patience.Matthew Pianalto - 2014 - In Dane R. Gordon & David B. Suits (eds.), Epictetus: His Continuing Influence and Contemporary Relevance. RIT Press. pp. 89-104.
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  23. Seneca’s Philosophical Predecessors and Contemporaries.John Sellars - 2014 - In Gregor Damschen & A. Heil (eds.), Brill's Companion to Seneca. Leiden, Netherlands: Brill. pp. 97-112.
    This chapter examines the philosophical context in which Seneca thought and wrote, drawing primarily on evidence within Seneca's works. It considers Seneca's immediate teachers, his debt to the Stoic tradition, other Greek philosophical influences, and other contemporary philosophers.
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  24. The Epicurus Trope and the Construction of a ‘Letter Writer’ in Senecas Epistulae Morales.Jula Wildberger - 2014 - In Marcia L. Colish & Jula Wildberger (eds.), Seneca Philosophus. Berlin; Boston: De Gruyter. pp. 431-465.
    The engagement with Epicurus in the Epistulae morales is a multifaceted literary device essential to the fabric of that epistolary Bildungsroman. It characterizes a Letter Writer “Seneca” and contributes to the dramatic structure of the Epistulae morales as an introduction not just to Stoicism, but to philosophy itself. The Letter Writer develops into a serious philosopher and progresses from naïve endorsement to a more sophisticated account of Stoic thought. He draws increasingly sharper distinctions between his own views and Epicurean tenets. (...)
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  25. Teoría y práctica en Musonio Rufo: Un análisis crítico de las Disertaciones 5 y 6.Rodrigo Sebastián Braicovich - 2013 - Contrastes. Revista Internacional de Filosofia 18 (1):49-68.
    The specific goals are the following: (i) to put together in a systematic manner the relationship between λόγος and ἔθος/ἄσκησις presented by Musonius Rufus in Lectures 5 and 6; (ii) to propose Aristotle’s reflections on the problem of habituation as a relevant framework to make sense of both lectures; (iii) to analyze the possible logical conflicts between Musonius’ conception of ἔθος/ἄσκησις and the intellectualist conception of human agency defended by Stoic orthodoxy. I will further suggest that Epictetus’ Discourses may offer (...)
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  26. Gareth D. Williams , The Cosmic Viewpoint: A Study of Seneca's Natural Questions . Reviewed By. [REVIEW]Rodrigo Sebastián Braicovich - 2013 - Philosophy in Review 33 (3):246–248.
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  27. Lachs, John., Stoic Pragmatism.Michael Brodrick - 2013 - Review of Metaphysics 66 (3):585-586.
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  28. Is There a Lacuna in Ps.-Plutarch 4.11.1–4? Two Accounts of Concept Formation in Hellenistic Philosophy.Henry Dyson - 2013 - Classical Quarterly 63 (2):734-742.
    In Ps.-Plutarch's epitome,Doctrines of the Philosophers,lemma4.11 bears the heading: Πῶς γίνεται ἡ αἴσθησις καὶ ἡ ἔννοια καὶ ὁ κατὰ ἐνδιάθεσιν λόγος. The text reads: Οἱ Στωϊκοί ϕασιν· ὅταν γεννηθῇ ὁ ἄνθρωπος, ἔχει τὸ ἡγεμονικὸν μέρος τῆς ψυχῆς ὥσπερ χάρτην εὔεργον εἰς ἀπογραϕήν· εἰς τοῦτο μίαν ἑκάστην τῶν ἐννοιῶν ἐναπογράϕεται. Πρῶτος δὲ [ὁ] τῆς ἀναγραϕῆς τρόπος ὁ διὰ τῶν αἰσθήσεων. αἰσθανόμενοι γάρ τινος οἷον λευκοῦ, ἀπελθόντος αὐτοῦ μνήμην ἔχουσιν· ὅταν δὲ ὁμοειδεῖς πολλαὶ μνῆμαι γένωνται, τότε ϕαμὲν ἔχειν ἐμπειρίαν· ἐμπειρία γάρ ἐστι (...)
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  29. Gandhi and Stoicism - R. Sorabji Gandhi and the Stoics. Modern Experiments on Ancient Values. Pp. XIV + 224, Ills. Oxford: Oxford University Press, 2012. Cased, £20. Isbn: 978-0-19-964433-9. [REVIEW]William Ferraiolo - 2013 - The Classical Review 63 (2):603-605.
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  30. Les sources post-hellénistiques du questionnaire de Porphyre.Gweltaz Guyomarc’H. - 2013 - Methodos. Savoirs Et Textes 13 (13).
    At the beginning of his Isagoge, Porphyry establishes a famous set of questions concerning genera and species, which is the origin of the medieval “Quarrel of universals”. But this text gave rise to difficulty for interpreters: does Porphyry, when elaborating this set of questions, refer to historical positions or does he offer these alternatives in a lingua franca, which would be neutral from a doctrinal point of view? This article focusing on the first of the three alternatives raised by Porphyry (...)
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  31. Stoic Caricature in Lucian’s De Astrologia: Verisimilitude As Comedy.Charles McNamara - 2013 - Peitho 4 (1):235-253.
    The inclusion of De astrologia in the Lucianic corpus has been disputed for centuries since it appears to defend astrological practices that Lucian elsewhere undercuts. This paper argues for Lucian’s authorship by illustrating its masterful subversion of a captatio benevolentiae and subtle rejection of Stoic astrological practices. The narrator begins the text by blaming phony astrologers and their erroneous predictions for inciting others to “denounce the stars and hate astrology” (ἄστρων τε κατηγοροῦσιν καὶ αὐτὴν ἀστρολογίην μισέουσιν, 2). The narrator assures (...)
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  32. The Stoic Tradition.John Sellars - 2013 - In Willemien Otten (ed.), The Oxford Guide to the Historical Reception of Augustine. Oxford University Press.
    On Augustine's attitudes towards Stoicism and the way they have influenced the reception of both in Abelard, Petrarch, Lipsius, Senault, Pascal, and Malebranche.
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  33. Bodies and Their Effects: The Stoics on Causation and Incorporeals.Wolfhart Totschnig - 2013 - Archiv für Geschichte der Philosophie 95 (2):119-147.
    The Stoics offer us a very puzzling conception of causation and an equally puzzling ontology. The aim of the present paper is to show that these two elements of their system elucidate each other. The Stoic conception of causation, I contend, holds the key to understanding the ontological category of incorporeals and thus Stoic ontology as a whole, and it can in turn only be understood in the light of this connection to ontology. The thesis I defend is that the (...)
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  34. Megaric Metaphysics.D. T. J. Bailey - 2012 - Ancient Philosophy 32 (2):303-321.
  35. The Landmark Arrian (Review).Luigi Bravi - 2012 - Classical World: A Quarterly Journal on Antiquity 105 (4):562-563.
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  36. "The Psychology of Compassion: A Reading of City of God 9.5".Sarah Byers - 2012 - In James Wetzel (ed.), Augustine's City of God: A Critical Guide. Cambridge University Press. pp. 130-148.
    Writing to the young emperor Nero, Seneca elaborates a sophisticated distinction between compassion and mercy for use in forensic contexts, agreeing with earlier Stoics that compassion is a vice, but adding that there is a virtue called mercy or 'clemency.' This Stoic repudiation of compassion has won the attention of Nussbaum, who argues that it was motivated by a respect for persons as dignified agents, and was of a piece with the Stoics' cosmopolitanism. This chapter engages Nussbaum's presentation of the (...)
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  37. Utrum satius sit modicos habere adfectus an nullos. Seneca ep. 116 im Unterricht.Magnus Frisch - 2012 - der Altsprachliche Unterricht. Latein Und Griechisch 55 (4-5):74-83.
    Der Artikel analysiert Seneca, Epistulae morales ad Lucilium 116 didaktisch und stellt eine Unterrichtseinheit für die gymnasiale Oberstufe im Lateinunterricht vor. Beigefügt sind ein Tafelbild sowie Kopiervorlagen mit für den Unterricht aufbereitetem lateinischen Text und Arbeitsaufträgen für die Schüler.
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  38. Hierocles' Ethics Ramelli Hierocles the Stoic. Elements of Ethics, Fragments, and Excerpts. Translated by David Konstan. Pp. Xc + 179. Atlanta: Society of Biblical Literature, 2009. Paper, US$32.95. ISBN: 978-1-58983-418-7. [REVIEW]Christoph Jedan - 2012 - The Classical Review 62 (2):426-428.
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  39. Better No Longer to Be.R. Mcgregor & E. Sullivan-Bissett - 2012 - South African Journal of Philosophy 31 (1):55-68.
    David Benatar argues that coming into existence is always a harm, and that – for all of us unfortunate enough to have come into existence – it would be better had we never come to be. We contend that if one accepts Benatar’s arguments for the asymmetry between the presence and absence of pleasure and pain, and the poor quality of life, one must also accept that suicide is preferable to continued existence, and that his view therefore implies both anti-natalism (...)
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  40. Oikeiosis in Epictetus.Ricardo Salles - 2012 - In Alejandro G. Vigo (ed.), Oikeiosis and the Natural Bases of Morality. From Classical Stoicism to Modern Philosophy. Georg Olms Verlag. pp. 95-120.
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  41. Creating Life, Giving Birth, and Learning to Die.Brooke Schueneman - 2012 - In Sheila Lintott & Maureen Sander-Staudt (eds.), Philosophical Inquiries into Pregnancy, Childbirth, and Mothering: Maternal Subjects. New York: Routledge. pp. 165-177.
  42. The Philosophy of Antiochus.David Sedley (ed.) - 2012 - Cambridge University Press.
    Antiochus of Ascalon was one of the seminal philosophers of the first century BC, an era of radical philosophical change. Some called him a virtual Stoic, but in reality his programme was an updated revival of the philosophy of the 'ancients', meaning above all Plato and Aristotle. His significance lies partly in his enormous influence on Roman intellectuals of the age, including Cicero, Brutus and Varro, and partly in his role as the harbinger of a new style of philosophy, which (...)
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  43. God's Indifferents: Why Cicero's Stoic Jupiter Made the World.J. P. F. Wynne - 2012 - Apeiron 45 (4):354-383.
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  44. Senecan Tragedy (G.A.) Staley Seneca and the Idea of Tragedy. Pp. Xiv + 185, Ills. New York: Oxford University Press, 2010. Cased, £45. ISBN: 978-0-19-538743-8. [REVIEW]Ilias Anemodouris - 2011 - The Classical Review 61 (2):477-478.
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  45. Platonic Stoicism—Stoic Platonism. The Dialogue Between Platonism and Stoicism in Antiquity.Bernard Collette-Dučić - 2011 - International Journal of the Platonic Tradition 5 (1):187-191.
  46. Séneca en Ortega.Jesús Ruiz Fernández - 2011 - Contrastes: Revista Internacional de Filosofía 16 (1-2):347-364.
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  47. Stoic “Harm” as Degradation: A Response to James Taylor.William Ferraiolo - 2011 - International Journal of Applied Philosophy 25 (1):119-120.
  48. Donald Robertson, The Philosophy of Cognitive-Behavioural Therapy (CBT): Stoic Philosophy as Rational and Cognitive Psychotherapy. [REVIEW]William Ferraiolo - 2011 - Journal of Value Inquiry 45 (2):239-243.
  49. Stoic Anxiolytics.William Ferraiolo - 2011 - International Journal of Applied Philosophy 25 (1):107-114.
    We experience anxiety because things may not turn out as we wish. Perhaps the problem is not located in the unfolding of events, but rather in the nature of the wishing. In this paper, I will argue that the Roman Stoics correctly analyzed the necessary conditions surrounding the arising of anxiety, and offered an effective prescription for the treatment and prevention of this disordered emotional state—a prescription that does not involve benzodiazepines such as Valium or Xanax, but one that holds (...)
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  50. Yong Yuan Ou Ge Si Kao: Chen Si Lu.Wendao Liang - 2011 - Da Kuai Wen Hua Chu Ban Gu Fen You Xian Gong Si.
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