Ancient Philosophy Today

ISSNs: 2516-1156, 2516-1164

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  1.  3
    ‘But not that which has lost its soul is what is potentially alive’ – The Relation between Body and Soul in Aristotle.Thomas Buchheim - 2023 - Ancient Philosophy Today 5 (1):29-54.
    The thus far little noticed element in Aristotle's definition of the soul – namely, its nexus to the particularities of a complex physical body (σῶμα φυσικόν / sôma physikon) – is the key to resolve three apparent inconsistencies of Aristotelian hylomorphism: First, the incompatible modalities of the assumed binding relation between physical body as a simultaneously functional matter and the soul as its form; second, the homonymy problem, i.e., that, according to Aristotle's own statement, a body’s remnant that was abandoned (...)
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    Empedocles’ Epistemology and Embodied Cognition.Orestis Karatzoglou - 2023 - Ancient Philosophy Today 5 (1):1-28.
    This paper focuses on a particular conception of embodied cognition to argue that this cognitive approach can be found in Empedocles in inchoate form. It is assumed that the defining features setting apart embodied cognition from the rest of the cognitive sciences are that the body: (a) significantly constrains the embodied agent’s cognitive skills, (b) regulates the coordination of action and cognition, and (c) serves an integral function in the transmission of cognitive data. Empedocles’ epistemological fragments are examined vis-à-vis these (...)
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    Scott Berman, Platonism and the Objects of Science.Anna Marmodoro - 2023 - Ancient Philosophy Today 5 (1):80-85.
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    James Warren, Regret: A Study in Ancient Moral Psychology[REVIEW]Sadie McCloud - 2023 - Ancient Philosophy Today 5 (1):85-91.
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  5. Adultery, Theft, Murder: Aristotelian Practical Rationality and Absolute Prohibitions.Victor Saenz - 2023 - Ancient Philosophy Today 5 (1):55-79.
    In a neglected passage, Aristotle affirms that certain action-types and emotions – for example, murder, and shamelessness – 'have names that imply badness’ and are categorically prohibited ( EN II.6 1107a8–15). Two questions are of interest. First, on Aristotle’s view, why are these act-types and emotions always vicious? Whether giving little money or feeling anger are vicious is context sensitive. Why aren’t murder and its ilk like that? Second, why are the prohibitions absolute? Why shouldn’t, say, the prospect of avoiding (...)
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