10 found

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  1. La trattazione vetero-stoica dell’ira: componenti logiche e caratteri fisiologici.Francesca Alesse - 2018 - Elenchos 39 (2):323-347.
    The paper compares the two components of the Stoic definition of pathos, the logico-linguistic component and the physiological, ‘pneumatic’ one, in order to examine the role that each of them plays in the onset of pathos, its persistence in the human soul, its possible eradication. The analysis is focused on anger which reveals some peculiarities, especially as regards its logical structure, due to the fact that this passion seems to be the combination of two different feelings. The anger indeed is (...)
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  2. The Stoics on the Mental Mechanism of Emotions: Is There a “Pathetic Syllogism”?Jean-Baptiste Gourinat - 2018 - Elenchos 39 (2):349-375.
    The mechanism of emotions in Stoicism has been presented by Graver a decade ago as relying on a “pathetic syllogism” having as its premises a judgment about the goodness of a certain type of object and a judgment that it is proper to have a certain emotional response to that object. It is true that each emotion is an irrational impulse resulting not only from the opinion that something is good but also from the opinion that it is appropriate to (...)
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  3. Keine Furcht mit Diogenes!Jürgen Hammerstaedt - 2018 - Elenchos 39 (2):301-322.
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    Destructible Worlds in an Aristotelian Scholion.André Laks - 2018 - Elenchos 39 (2):403-420.
    Does Anaxagoras admit that the world is destructible? Aëtius’ doxographical handbook says as much, and so does a doxographical scholion derived from Alexander of Aphrodisias’ lost commentary on Aristotle’s Physics according to the transmitted text. However, because of other difficulties occurring in the same scholion, Rashed was led to correct not only this text, thus making it contradict Aëtius’ testimony, but also the entry dedicated to Plato. My article suggests that while Rashed’s corrections are superfluous, the problems that triggered them (...)
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    Passione e immaginazione in Lucrezio: il caso dell’inganno onirico.Francesca G. Masi - 2018 - Elenchos 39 (2):257-279.
    Lucretius devotes some sections of his De rerum natura to the treatment of dreams. He is particularly interested in the phenomenon of dream deception, namely the belief that the dreamt object is the object itself. This psychological phenomenon has some both unwanted and philosophically interesting implications. Firstly, from an ethical point of view, it can stimulate uncontrolled worries and feelings in the dreamer that undermine his/her mental tranquility and health. Secondly, from a physiological perspective, it seems to reveal a failure (...)
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  6. Seneca e la passione come esperienza fisica.Stefano Maso - 2018 - Elenchos 39 (2):377-401.
    If the ancient Stoics conceived passion as a judgment or the consequence of a judgment referring to external reality, it is correct to define their conception of the psyche as ‘monistic’; it is very different if we consider that passion is due to another faculty independent of reason. In this second case, a scenario opens up in which a realistic and ‘reified’ conception of passion emerges. With reference to this, in the Letter 113 Seneca discusses the paradoxical thesis of the (...)
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  7. La Peur, Passion Radicale.Pierre-Marie Morel - 2018 - Elenchos 39 (2):281-299.
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  8. L’equilibrio dopo il movimento: percezione e conoscenza fra Democrito e i medici ippocratici.Maria Michela Sassi - 2018 - Elenchos 39 (2):187-204.
    This paper analyses chapter 58 of Theophrastus’ De sensibus, where Democritus’ account of phronein is famously presented. Democritus traces phronein to symmetria of the soul, that is conceived, in turn, as a state of thermic equilibrium, depending on his consideration of psyche as an aggregate of spherical and thin atoms flowing throughout the body and giving it life, movement, and perception. As a consequence, according to him, psychic states go hand in hand with changes in the body. In the following (...)
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    Epicurean Dreams.Voula Tsouna - 2018 - Elenchos 39 (2):231-256.
    Most ancient philosophers accept that dreams have prophetic powers enabling humans to relate somehow to a world beyond their own. The only philosophers known to make a clean and explicit break with that tradition are the Epicureans, beginning with Epicurus himself and reaching his last eminent follower, Diogenes of Oinoanda. They openly reject the idea that dreams mediate between the divine and the human realms, or between the world of the living and the world of the dead. They demystify the (...)
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  10.  2
    I Pathe di Epicuro Tra Epistemologia Ed Etica.Francesco Verde - 2018 - Elenchos 39 (2):205-230.
    The focus of this paper is the analysis of the epistemological and practical role played by pathe/affections in Epicurus’ philosophy. Epicurus firstly considered the affections not as emotional/passional conditions, but as firm criteria of truth and more specifically as the third criterion of the canonic. In this article the critical reactions against the Epicurean position about the function of the affections will be investigated too. Finally, two parts of this paper are devoted to the Cyrenaic tripartition of pathe and to (...)
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