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  1. Stoic Eros.Simon Shogry - 2024 - Cambridge: Cambridge University Press.
    "Stoic erôs" sounds like a contradiction in terms. The ancient Stoics are notorious for their claim that the ideal human life is free of passion. So when it comes to arguably the most passionate emotion of all, we might expect them to take a uniformly dim view. Just like anger, fear, grief, and the other passions censured by Stoic theory, erotic love would seem to have no place in the best human life. -/- In fact the Stoics distinguish two forms (...)
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  2. Marcus Aurelius a raná stoa.Vladimir Mikes - 2023 - In Marcus Aurelius a raná stoa. Praha: Teapot. pp. 115-127.
    Marcus Aurelius belongs in the tradition of the Stoic philosophy while developing this tradition in the new directions. The study inquires what are the differences between Marcus and the early Stoics in three key subject-fields present in his notes: self-sufficiency, relations to oneself and relation to others. It turns out that despite divergences Marcus never goes so far as to be perceived as abandoning the original doctrine.
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  3. Colocation and the Stoic Definition of Blending.Reier Helle - 2022 - Phronesis 67 (4):462-497.
    This paper considers what function—if any—colocation of bodies may have in the Stoic theory of blending (κρᾶσις), by examining (1) whether colocation is part of the definition of what blending is; and (2) whether colocation is posited by the Stoics as a requirement necessary for the definition to be satisfied. I reconstruct the standard, Chrysippean definition of blending, and I show that the answer to (1) is ‘no’; further, I argue that the evidence gives no reason to affirm (2). Thus, (...)
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  4. The Awake and Sober Way of Life: A Key Motif in the Stoic Conversion.Sharon Padilla - 2022 - In Athanasios Despotis & Hermut Löhr (eds.), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions. Boston: Ancient Philosophy & Religion. pp. 163-202.
    The pages that follow offer a critical survey of the motivic pursuit of a sober and wakeful way of life in old and late Stoicism (esp. Seneca’s Letters, Epictetus’ Discourses, and Marcus Aurelius’ Meditations). The aim is to show the key role that this motif plays in the Stoic conceptualization of conversion to philosophy and the school’s protreptic or rhetoric of conversion, that is to say, the forms of speech and literary strategies employed to instruct their addressees about what they (...)
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  5. Affekt und Wille. Senecas Ethik und ihre handlungspsychologische Fundierung.Stefan Röttig - 2022 - Heidelberg: Universitätsverlag Winter.
    In the 89th letter to Lucilius Seneca divides philosophy into three parts, namely ethics, physics, and logic. As philosophy in general he also divides its ethical parts into three parts: the first one has to do with value judgments, the second with impulses, and the third with actions. But instead of characterizing each of these parts and giving an overview of their contents he rather describes an ideal action: first, one makes a correct value judgment, then, one initiates a regulated (...)
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  6. 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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  7. Psychological disease and action-guiding impressions in early Stoicism.Simon Shogry - 2021 - British Journal for the History of Philosophy 29 (5):784-805.
    The early Stoics diagnose vicious agents with various psychological diseases, e.g. love of money and love of wine. Such diseases are characterized as false evaluative opinions that lead the agent to form emotional impulses for certain objects, e.g. money and wine. Scholars have therefore analyzed psychological diseases simply as dispositions for assent. This interpretation is incomplete, I argue, and should be augmented with the claim that psychological disease also affects what kind of action-guiding impressions are created prior to giving assent. (...)
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  8. Cosmic and Individual Soul in Early Stoicism.Francesco Ademollo - 2020 - In Brad Inwood & James Warren (eds.), Body and Soul in Hellenistic Philosophy. New York, NY, USA: Cambridge University Press. pp. 113-144.
    After an introduction in which I rehearse some of the main elements of Stoic physics and psychology, I set out the evidence for the Stoic doctrine that the individual soul is both analogous to the cosmic soul and a part of it, as was held by the early exponents of the school (Section I). I argue that the doctrine threatened to land the Stoics in trouble, unless they were ready to qualify it by applying to it certain distinctions (Section II). (...)
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  9. The Soul and Personal Identity in Early Stoicism: Two Theories?Aiste Celkyte - 2020 - Apeiron 53 (4):463-486.
    Apeiron Issue: Ahead of print. This paper is dedicated to exploring the alleged difference between Cleanthes’ and Chrysippus’ accounts of the post-mortal survival of the souls and the conceptions of personal identity that these accounts underpin. I argue that while Cleanthes conceptualised the personal identity as grounded in the rational soul, Chrysippus conceptualised it as an embodied rational soul. I also suggest that this difference between the two early Stoics might have been due to Chrysippus' metaphysical commitments arising from his (...)
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  10. The Stoic Theory of Beauty.Aiste Celkyte - 2020 - Edinburgh, UK: Edinburgh University Press.
    Aiste Čelkyte shows us that Stoic views about beauty were substantial and compelling.
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  11. Arcesilaus and the Ontology of Stoic Cognition.Charles E. Snyder - 2020 - Review of Metaphysics 73 (March):455-493.
    The focus of this paper is the dispute between the Academic Arcesilaus of Pitane (ca. 316–240 BC) and the philosophy of Zeno of Citium. Scholars typically claim that Arcesilaus set out to attack Zeno’s epistemology or theory of knowledge. The framework of epistemology prevails in the modern reconstruction of Arcesilaus’s arguments. Proponents of this framework usually contend that the epistemic possibility of Stoic “cognition” or “apprehension” (κατάληψις) is the principal aim of Arcesilaus’s attack. The aim of this article is to (...)
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  12. The Physics of Pneuma in Early Stoicism.Ian Hensley - 2020 - In Sean Coughlin, David Leith & Orly Lewis (eds.), The Concept of Pneuma after Aristotle. Berlin: Edition Topoi. pp. 171-201.
    This chapter examines the ancient Stoic theory of the physical composition of pneuma, how its composition relates to pneuma’s many causal roles in Stoic philosophy, and to what extent each of the first three leaders of the Stoic school accepted the claim that pneuma pervades the cosmos. I argue that pneuma is a compound of fire and air. Furthermore, many functions of pneuma can be reduced to the functions of these elements. Finally, it is likely that each of the early (...)
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  13. Stoic Cosmopolitanism and Environmental Ethics.Simon Shogry - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. Routledge. pp. 397-409.
    This essay considers how ancient Stoic cosmopolitanism – roughly, the claim all human beings are members of the same “cosmopolis”, or universal city, and so are entitled to moral concern in virtue of possessing reason – informs Stoic thinking about how we ought to treat non-human entities in the environment. First, I will present the Stoic justification for the thesis that there are only rational members of the cosmopolis – and so that moral concern does not extend to any non-human (...)
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  14. Rational Impressions and the Stoics Philosophy of Mind.Vanessa de Harven - 2018 - In John E. Sisko (ed.), Philosophy of mind in antiquity. New York: Routledge, Taylor & Francis Group. pp. 215-35.
  15. The Stoic Definition of Beauty as Summetria.Aiste Celkyte - 2017 - Classical Quarterly 67 (1).
    The Stoa might be not the first philosophical school that comes to mind when considering the most important ancient contributions to aesthetics, yet multiple extant fragments show that the Stoics had a non-marginal theoretical interest in aesthetic properties. Probably the most important piece of evidence for the Stoic attempts to theorize beauty is the definition of beauty as summetria of parts with each other and with the whole. In the first half of this article, I present and analyse the main (...)
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  16. Rational Impressions and the Stoic Philosophy of Mind.Vanessa de Harven - 2017 - In John Sisko (ed.), in History of Philosophy of Mind: Pre-Socratics to Augustine. Acumen Publishing. pp. 215-35.
    This paper seeks to elucidate the distinctive nature of the rational impression on its own terms, asking precisely what it means for the Stoics to define logikē phantasia as an impression whose content is expressible in language. I argue first that impression, generically, is direct and reflexive awareness of the world, the way animals get information about their surroundings. Then, that the rational impression, specifically, is inherently conceptual, inferential, and linguistic, i.e. thick with propositional content, the way humans receive incoming (...)
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  17. Necessity, Possibility and Determinism in Stoic Thought.Vanessa de Harven - 2016 - In Adriane Rini, Edwin Mares & Max Cresswell (eds.), Logical Modalities from Aristotle to Carnap: The Story of Necessity. New York: Cambridge University Press. pp. 70-90.
    At the heart of the Stoic theory of modality is a strict commitment to bivalence, even for future contingents. A commitment to both future truth and contingency has often been thought paradoxical. This paper argues that the Stoic retreat from necessity is successful. it maintains that the Stoics recognized three distinct senses of necessity and possibility: logical, metaphysical and providential. Logical necessity consists of truths that are knowable a priori. Metaphysical necessity consists of truths that are knowable a posteriori, a (...)
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  18. Le Paradoxe Stoïcien: Liberté de l'action déterminée.Vladimír Mikeš - 2016 - Paris: Vrin.
    The book is a contribution on the early Stoics’ views of action, responsibility and freedom. The central claim, which sets the framework of its three chapters, is that an influential interpretation according to which the Stoics’ concept of responsibility is entirely separate from their concept of freedom (S. Bobzien) is mistaken. The present interpretation does conserve a compatibilist reading but the claim is made that if a person is responsible for an action it is so on the basis of features (...)
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  19. Die Erfindung kosmopolitaner Politik durch die Stoiker.Eric Brown - 2010 - In Matthias Lutz-Bachmann, Andreas Niederberger & Philipp Schink (eds.), Kosmopolitanismus: zur Geschichte und Zukunft eines umstrittenen Ideals. Weilerswist: Velbrück. pp. 9-24.
    This lecture explores the political import of Chrysippus' account of why and how one should live as a citizen of the cosmos, and it makes a case for seeing this account as the invention of political cosmopolitanism. (The preprint uploaded here is the final English draft on which the German translation was based.).
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  20. False Idles: The Politics of the "Quiet Life".Eric Brown - 2009 - In Ryan K. Balot (ed.), A Companion to Greek and Roman Political Thought. Wiley-Blackwell. pp. 485-500.
    The dominant Greek and Roman ideology held that the best human life required engaging in politics, on the grounds that the human good is shared, not private, and that the activities central to this shared good are those of traditional politics. This chapter surveys three ways in which philosophers challenged this ideology, defended a withdrawal from or transformation of traditional politics, and thus rethought what politics could be. Plato and Aristotle accept the ideology's two central commitments but insist that a (...)
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  21. Stoická teorie jednání: pojem přitakání.Vladimir Mikes - 2008 - Reflexe: Filosoficky Casopis 34:3-28.
    Již letmý pohled na filosofii 20. století, která se snaží promýšlet podstatu lidského jednání, budí dojem, že patří k její metodě vrátit se k antickým teoriím a představit je jako historické východisko, jehož nové uchopení povede k lepšímu porozumění aktuálního problému. Tyto návraty, jak je lze sledovat u Heideggera, Gadamera, Ricoeura nebo Arendtové, směřují – nakolik se jedná o teorii jednání – především k Aristotelovi a jeho základnímu rozlišení mezi poiésis a praxis. Cílem následující stati je představit základ teorie jednání, (...)
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  22. Tad Brennan, The Stoic Life : Emotions, Duties, and Fate. [REVIEW]Vladimír Mikes - 2008 - Philosophie Antique 8:286-289.
    The acuity of T.B.’s shorter contributions to Stoic ethics in the last decade was certainly sufficient reason to greet with satisfaction the book in which he finally offers his overall interpretation of the subject. His previously published arguments were evidently based on a thorough general view without which it was sometimes difficult to appreciate their full strength. The extent to which T.B. is generous this time in giving his general view is obvious from the title of the book. T.B. atte...
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  23. Socrates in the Stoa.Eric Brown - 2006 - In Sara Ahbel-Rappe & Rachana Kamtekar (eds.), A Companion to Socrates. Malden, Mass.: Wiley-Blackwell. pp. 275-284.
  24. Seneca und die Stoa: Der Platz des Menschen in der Welt.Jula Wildberger - 2006 - Berln; New York: De Gruyter.
    Demonstrates the sophistication of Seneca’s Stoicism by setting his contributions within the context of his school. Seneca’s contributions to physics, metaphysics, logic, determinism, theodicy and eschatology are set within a systematic reconstructions of Stoic positions. Ample documentation of sources and scholarship as well as the thematic, handbook-like structure allow for this book to be used as a look-up tool and introduction to the Stoic cosmos and the place of humans within it. -/- There are a number of new readings and (...)
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  25. A Note On The Text Of Stobaeus, Ii.77,11.Richard Bett - 1998 - Hermes 126 (3):385-387.
    argues for an emendation to a text reporting on the Stoic theory of things that are good and bad.
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  26. Diogenes's Sayings and Anecdotes: With Other Popular Moralists: An Introduction to Cynicism and Cynic philosophy.Irfan Ajvazi - manuscript
    Cynicism is a unique philosophy. You could even say that they took their principles a little too far, perhaps. Diogenes' core idea was that Man should live in accordance with nature, as simply as possible. He along with his students were missionaries of a sort, traveling city-to-city preaching about the life of simplicity. To Diogenes, material things like money and lavish accessories corrupted nature. Not only did he despise concrete things, but he also disapproved of social conventions. Like every philosopher (...)
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