Results for 'A. Wise Man'

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  1. title: N 345. anicce pawae ruppe bhuyagassa taha maha-samudde ya ee khalu ahigara ajjhayanammi vimuttie a: a sloka pdda. Impermanence, a mountain, silver, a snake and the ocean—these one.Consider This Supreme, A. Wise Man, Should Give, Once Stop Killing & Acquiring Possessions - 1990 - Journal of Indian Philosophy 18:29.
     
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  2.  5
    4 How to Teach a Wise Man.Michael Root - 1998 - In Kenneth Westphal (ed.), Pragmatism, Reason, and Norms: A Realistic Assessment. New York: Fordham University Press. pp. 89-110.
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  3.  8
    How to Teach a Wise Man.Michael Root - 1998 - In Kenneth R. Westphal (ed.), Pragmatism, Reason & Norms: A Realistic Assessment. Fordham University Press. pp. 10--89.
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  4.  36
    The Rhetoric of Counsel and Thomas Elyot's Of the Knowledge Which Maketh a Wise Man.Arthur E. Walzer - 2012 - Philosophy and Rhetoric 45 (1):24-45.
    Plato's confrontation with Dionysius I, the so-called “tyrant of Sicily,” became famous as a cautionary tale of the perils of offering unwelcome advice to a powerful prince. Within early modern England, this tale took on added currency in the context of humanists' ambitions to serve as counselors in the court of Henry VIII. The humanist scholar Thomas Elyot (1490–1546), who briefly and unsuccessfully served at Henry's court, re-created Plato's exchange with Dionysius I in his dramatic dialogue The Knowledge Whiche Maketh (...)
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  5.  23
    Supple Like a Newborn Child, Strong Like a Lumberjack and Composed Like a Wise Man. Application of Classical Daoism Philosophy in Taiji Principles.Tania Becker - 2009 - Synthesis Philosophica 24 (1):167-179.
    Taiji – sport, meditation, martial art , health preservation, way of enlightenment and philosophy of life – is one the best-known signs for recognizing Chinese Daoism. The following article wishes to explain the influence of classical philosophical Taoism notions such as dao , qi and wuwei and their application on Taiji principles practiced today world wide. Arising from tradition of an early Daoism those notions are the core of its fundamental books and forming material of Daoistic philosophy, which has managed, (...)
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  6. The Wise Man and Collective Memory in Sa'di's Rose Garden: A Cognitive-Narrative Analysis.Ghassemzadeh Habibollah - 2009 - International Journal on Humanistic Ideology 2 (1):135-165.
     
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  7.  55
    The Justice of the Epicurean Wise Man.P. A. Vander Waerdt - 1987 - Classical Quarterly 37 (2):402-422.
    In this essay I discuss an important but neglected controversy in which the Stoics sought to discredit Epicurus' teaching on justice by showing that the Epicurean wise man, if immune from detection or punishment, will commit injustice whenever he may profit from it. Under the influence of this criticism, tradition has developed a view of Epicurus' position that makes it so weak and vulnerable that it is difficult to see how Epicureans could have defended it over the course of (...)
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  8.  18
    The wise man is never merely a private citizen: The Roman Stoa in Hugo Grotius’ De Jure Praedae (1604–1608).Martine Julia van Ittersum - 2010 - History of European Ideas 36 (1):1-18.
    The possible Stoic origins of the natural rights and natural law theories of the Dutch jurist Hugo Grotius (1583–1645) has been a subject of scholarly debate in recent years. Yet discussions about Grotian sociability tend to focus exclusively on the meaning of appetitus societatis in De Jure Praedae (written in 1604–1608) and De Jure Belli ac Pacis (1625), with little reference to the historical context. Insufficient consideration has been given to the intended audience(s) of these works, Grotius’ purpose in writing (...)
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  9.  29
    The wise man is never merely a private citizen: The Roman Stoa in Hugo Grotius’De Jure Praedae.Martine Julia van Ittersum - 2010 - History of European Ideas 36 (1):1-18.
    The possible Stoic origins of the natural rights and natural law theories of the Dutch jurist Hugo Grotius has been a subject of scholarly debate in recent years. Yet discussions about Grotian sociability tend to focus exclusively on the meaning of appetitus societatis in De Jure Praedae and De Jure Belli ac Pacis , with little reference to the historical context. Insufficient consideration has been given to the intended audience of these works, Grotius’ purpose in writing them, and the possible (...)
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  10.  7
    The wise man is never merely a private citizen: The Roman Stoa in Hugo Grotius’ De Jure Praedae (1604–1608).Martine van Ittersum - 2010 - History of European Ideas 36 (1):1-18.
    The possible Stoic origins of the natural rights and natural law theories of the Dutch jurist Hugo Grotius (1583–1645) has been a subject of scholarly debate in recent years. Yet discussions about Grotian sociability tend to focus exclusively on the meaning of appetitus societatis in De Jure Praedae (written in 1604–1608) and De Jure Belli ac Pacis (1625), with little reference to the historical context. Insufficient consideration has been given to the intended audience(s) of these works, Grotius’ purpose in writing (...)
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  11.  9
    A Good Man Speaking Wisely: Morality, Rhetoric, and Universalism.Daniel Horace Fernald - 2004 - Dialogue and Universalism 14 (3-4):209-216.
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  12.  18
    A Good Man Speaking Wisely: Morality, Rhetoric, and Universalism.Daniel Horace Fernald - 2004 - Dialogue and Universalism 14 (3/4):209-215.
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  13.  6
    The Justice of the Epicurean Wise Man.P. A. Waerdt - 1987 - Classical Quarterly 37 (2):402-422.
    In this essay I discuss an important but neglected controversy in which the Stoics sought to discredit Epicurus' teaching on justice by showing that the Epicurean wise man, if immune from detection or punishment, will commit injustice whenever he may profit from it. Under the influence of this criticism, tradition has developed a view of Epicurus' position that makes it so weak and vulnerable that it is difficult to see how Epicureans could have defended it over the course of (...)
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  14. Two Ethical Ideals in Spinoza’s "Ethics": The Free Man and The Wise Man.Sanem Soyarslan - 2019 - Journal of the American Philosophical Association 5 (3):357-370.
    According to Steven Nadler's novel interpretation of Spinoza's much discussed ‘free man’, the free man is not an unattainable ideal. On this reading, the free man represents an ideal condition not because he is passionless, as has often been claimed, but because even though he experiences passions, he ‘never lets those passions determine his actions’. In this paper, I argue that Nadler's interpretation is incorrect in taking the model of the free man to be an attainable ideal within our reach. (...)
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  15. The fourth wise man: a quest for reasonable certainties.Howard Matson - 1954 - Laguna Beach, Calif.: Carlborg Blades.
     
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  16.  13
    God, the Absolute Wise Man, and the Study of Religion.Clemens Cavallin - 2022 - Nova et Vetera 20 (4):1207-1229.
    In lieu of an abstract, here is a brief excerpt of the content:God, the Absolute Wise Man, and the Study of ReligionClemens CavallinThe Absolute Wise ManIn the beginning of the Summa contra gentiles [SCG], Thomas Aquinas remarks that, according to the Philosopher (that is, Aristotle), the wise man orders "things rightly and governs them well."1 To do this, the wise man needs to pay attention to the proper goal of his activity, that is, the good toward (...)
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  17.  4
    A Junzi(君子: Wise Man)'s Personality and Public Service Nature. 지준호 & 지교헌 - 2009 - THE JOURNAL OF KOREAN PHILOSOPHICAL HISTORY 26:249-271.
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  18.  19
    Should the Aspiring Wise Man Travel? A Conflict in Seneca's Thought.Silvia Montiglio - 2006 - American Journal of Philology 127 (4):553-586.
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  19.  11
    ‘The Wise Man and the Bow’ in Aristides Quintilianus.E. Kerr Borthwick - 1991 - Classical Quarterly 41 (01):275-.
    In the second book of the De Musica, Aristides Quintilianus discourses at length on the educational value of music, drawing on many earlier sources, Pythagorean, Damonian, and of course Plato and Aristotle. In ch. 6 Plato's censorious views in the Republic are particularly referred to, but, like Aristotle in the eighth book of his Politics, Aristides takes a less severe attitude towards the pleasure-giving content of melody on appropriate occasions, and points to the natural human taste for such music: τς (...)
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  20.  11
    ‘The Wise Man and the Bow’ in Aristides Quintilianus.E. Kerr Borthwick - 1991 - Classical Quarterly 41 (1):275-278.
    In the second book of the De Musica, Aristides Quintilianus discourses at length on the educational value of music, drawing on many earlier sources, Pythagorean, Damonian, and of course Plato and Aristotle. In ch. 6 Plato's censorious views in the Republic are particularly referred to, but, like Aristotle in the eighth book of his Politics, Aristides takes a less severe attitude towards the pleasure-giving content of melody on appropriate occasions, and points to the natural human taste for such music: τ⋯ς (...)
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  21.  39
    Xenophon's Hiero and the Meeting of the Wise Man and Tyrant in Greek Literature.V. J. Gray - 1986 - Classical Quarterly 36 (01):115-.
    The Hiero is an account in Socratic conversational form of a meeting between Simonides the poet and Hiero the tyrant of Syracuse; it was written by Xenophon of Athens in the fourth century b.c., but is set in the fifth, when the historical Simonides and Hiero lived and met. The subject they are portrayed discussing is the relative happiness of the tyrant and private individual. Plato also makes this a topic of discussion in his Republic. However, whereas Plato writes a (...)
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  22.  4
    A perfectly wise and virtuous man.Barry Stroud - 2011 - The Philosophers' Magazine 54:61-62.
    It is for Hume’s sympathetic attention to the complexity of human nature, and for his trying to do justice to it at the deepest levels of philosophical refl ection, that we should honour his memory.
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  23.  93
    A perfectly wise and virtuous man.Barry Stroud - 2011 - The Philosophers' Magazine 54 (54):61-62.
    It is for Hume’s sympathetic attention to the complexity of human nature, and for his trying to do justice to it at the deepest levels of philosophical refl ection, that we should honour his memory.
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  24. Why Should We Be Wise?Miriam McCormick - 2005 - Hume Studies 31 (1):3-19.
    There is a tension in Hume’s theory of belief. He tells us that beliefs are ideas that, as a result of certain natural mechanisms of the mind, become particularly lively and vivacious. Such an account seems to allow us little control over which beliefs we acquire, maintain or eschew. It seems I could not avoid feeling the strength of such ideas any more than I could avoid feeling the strength of the sun when exposed to it. Yet much of Hume’s (...)
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  25. What is scientific knowledge?A. G. Ramsperger - 1939 - Philosophy of Science 6 (4):390-403.
    No philosopher is needed to say where reality may be found. The fool no less than the wise man is in direct touch with real existence at every moment of his waking or dreaming life. To find reality might be a problem for timeless gods beyond the flux of nature—if timeless gods can be said to have problems—but natural creatures encounter reality at every turn. Nor need we look to the philosopher for knowledge. A division of labor having been (...)
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  26.  29
    The Ethics of Democritus.A. A. Guseinov - 1987 - Russian Studies in Philosophy 26 (1):53-65.
    The interpretation of the theoretical content of the ethics of Democritus, as well as of its place in the history of ethical thought, encounters a special difficulty. Democritus' ethics, which has come down to us in fragments, the authenticity of which is still a matter of debate, is full of evident contradictions. It contains mutually exclusive judgments on questions which were the principal subject matter of the intellectual polemics in ethics in the fifth century B.C. On the one hand, Democritus (...)
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  27.  48
    Confucius. [REVIEW]S. C. A. - 1973 - Review of Metaphysics 27 (1):159-160.
    The aim "has been to provide the general reader with a reliable and trustworthy account of the life, teaching and influence of Confucius and to show how a man, comparatively insignificant and obscure in his own day, came to occupy a supreme place as the Great and Revered Teacher of the Chinese people." This aim is admirably fulfilled in this sympathetic study of the roots and history of Confucian civilization and its continuing revival of interest, both in the mainland and (...)
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  28. Hume on Art Critics, Wise Men, and the Virtues of Taste.Tina Baceski - 2014 - Hume Studies 39 (2):233-256.
    In this paper I compare two models of expert judgment: the art critic in Hume’s “Of the Standard of Taste” and the “wise man” in “Of Miracles.” The art critic is a true judge of beauty because he has made himself into a person who is optimally receptive to beauty. He possesses the virtues of taste: “Strong sense, united to delicate sentiment, improved by practice, perfected by comparison, and cleared of all prejudice” (“Of the Standard of Taste,” 241). But (...)
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  29.  6
    How to Be a Leader: An Ancient Guide to Wise Leadership.Jeffrey Beneker (ed.) - 2019 - Princeton University Press.
    Timeless advice on how to be a successful leader in any field The ancient biographer and essayist Plutarch thought deeply about the leadership qualities of the eminent Greeks and Romans he profiled in his famous—and massive—Lives, including politicians and generals such as Pericles, Alexander the Great, Julius Caesar, and Mark Antony. Luckily for us, Plutarch distilled what he learned about wise leadership in a handful of essays, which are filled with essential lessons for experienced and aspiring leaders in any (...)
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  30.  34
    Wise therapy: philosophy for counsellors.Tim LeBon - 2001 - New York: Continuum.
    Independent on Sunday October 2nd One of the country's lead­ing philosophical counsellers, and chairman of the Society for Philosophy in Practice (SPP), Tim LeBon, said it typically took around six 50 ­minute sessions for a client to move from confusion to resolution. Mr LeBon, who has 'published a book on the subject, Wise Therapy, said philoso­phy was perfectly suited to this type of therapy, dealing as it does with timeless human issues such as love, purpose, happiness and emo­tional challenges. (...)
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  31.  22
    Are you alone wise?: the search for certainty in the early modern era.Susan Elizabeth Schreiner - 2011 - New York: Oxford university Press.
    Certainty : a contemporary question -- Beginnings: questions and debates in the fourteenth and fifteenth centuries -- Abba Father: the certainty of salvation -- The spiritual man judges all things: the certainty of exegetical authority -- Are you alone wise?: the Catholic response -- Experientia: the great age of the Spirit -- Unmasking the angel of light: the discernment of the spirits -- Men should be what they seem: appearances and reality.
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  32.  4
    A student commentary on Plato's Euthyphro.Charles Platter - 2019 - Ann Arbor: University of Michigan Press. Edited by Plato.
    The Euthyphro is crucially important for understanding Plato's presentation of the last days of Socrates, dramatized in four brief dialogues: Euthyphro, Apology, Crito, and Phaedo. In addition to narrating this evocative series of events in the life of Plato's philosophical hero, the texts also can be read as reflecting how a wise man faces death. This particular dialogue contains Socrates' vivid examination of the intentions of Euthyphro to prosecute his own father for murder and culminates in an attempt to (...)
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  33.  13
    Contempt in Seneca's Dialogue “On the Firmness of the Wise”.Antje Junghanß - 2023 - Emotion Review 15 (3):240-248.
    For Seneca, the firmness of the Wise is shown in his ability to remain calm against attacks, as he explains in his treatise of that name. Attacks can come in the form of injustice, iniuria, and disparagement, contumelia; Seneca proves that neither of them affects the wise man. Contumelia is linked to contemptus in definition and conceptualization so that the remarks on how to deal with disparagement contain clues as to what contemptus means for Seneca. The article argues (...)
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  34.  19
    Imitatio Christi and Imitatio Dei: High Christology and Ignatius of antioch’s Ethics.Paul A. Hartog - 2019 - Perichoresis 17 (1):3-21.
    Scholars have long noted Ignatius of Antioch’s statements of high christology. Jesus, who as God appeared in human form, is ‘God in man’ and is ‘our God’. Jesus Christ is included in such ‘nas-cent trinitarian’ passages as Eph. 9.1 and Magn. 13.1-2. Yet further treasures remain to be mined, and the specific vein I will explore is the integration of Ignatius’ high christology with his ethics. His paraenesis is rooted in ‘the mind of God’, also described as ‘the mind of (...)
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  35.  12
    Passion for Wisdom: A Very Brief History of Philosophy.Robert C. Solomon & Kathleen M. Higgins - 1997 - New York: Oxford University Press USA. Edited by Kathleen Marie Higgins.
    When the ancient Greek philosopher, Pythagoras, was asked if he was a wise man, he humbly replied "No, I am only a lover of wisdom." This love of wisdom has been central to the philosophical enterprise for thousands of years, inspiring some of the most dazzling and daring achievements of the human intellect and providing the very basis for how we understand the world. Now, readers eager to acquire a basic familiarity with the history of philosophy but intimidated by (...)
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  36.  29
    Qu’est-ce qu’un homme? Dialogue de Leo, Chien sagace, et de son Philosophe, Dessins de Lionel Koechlin. [What is a man? A dialogue between Leo the wise dog and his philosopher. Drawings by Lionel Koechlin.]. [REVIEW]David Kennedy - 2010 - Inquiry: Critical Thinking Across the Disciplines 25 (1):53-56.
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  37.  5
    Human geography and professional mobility: international experiences, critical reflections, practical insights.Weronika A. Kusek & Nicholas Wise (eds.) - 2020 - Abingdon, Oxon ; New York, NY: Routledge/Taylor & Francis Group.
    This book explores an innovative set of critical narratives, accounts and engagements by different authors about their professional mobility and how that relates to the discipline and their life experiences. Human Geography and Professional Mobility seeks to encourage, influence, and help students understand geographic concepts based on critical reflections, international experiences, and practical insight laid out in stories of real people, real geographers, real college faculty, that students can relate to. This volume is less theoretical and more personal insight-based, wherein (...)
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  38. Experience, mobility, professional narratives and human geography.Weronika A. Kusek & Nicholas Wise - 2020 - In Weronika A. Kusek & Nicholas Wise (eds.), Human geography and professional mobility: international experiences, critical reflections, practical insights. Abingdon, Oxon ; New York, NY: Routledge/Taylor & Francis Group.
     
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  39.  95
    Dostoevsky and Nietzsche: Toward a New Metaphysics of Man.Nikolai Fedorov, Friedrich Nietzsche & S. G. Semenova - 2002 - Russian Studies in Philosophy 41 (3):33-62.
    Of all the world thinkers on whom the author of The Philosophy of the Common Task [Filosofiia obshchego dela] reflected, the one to whom he devoted the most attention, thought, and passion was perhaps a contemporary of his who, though fifteen years his junior, had already thrown some "impossible" works in the face of a fascinated, flabbergasted, and shocked public and had lived for almost ten years outside the world of culture and history, in a state of complete insanity. I (...)
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  40.  8
    A platonic parallel in the.Rosamond Kent Sprague - 1968 - Journal of the History of Philosophy 6 (2):160-161.
    In lieu of an abstract, here is a brief excerpt of the content:160 HISTORY OF PHILOSOPHY A PLATONIC PARALLEL IN THE DISSOI LOGOI The Dissoi Logoi or Two-/old Arguments (Diels-Kranz, II, 405-416) is an anonymous sophistic treatise written in literary Doric at some time subsequent to the end of the Peloponnesian War in 404-403.1 As early as 1911, A. E. Taylor wrote that the treatise "must be seriously reckoned with in any attempt to reconstruct the history of Greek thought in (...)
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  41.  8
    A Platonic Parallel in the Dissoi Logoi.Rosamond Kent Sprague - 1968 - Journal of the History of Philosophy 6 (2):160-161.
    In lieu of an abstract, here is a brief excerpt of the content:160 HISTORY OF PHILOSOPHY A PLATONIC PARALLEL IN THE DISSOI LOGOI The Dissoi Logoi or Two-/old Arguments (Diels-Kranz, II, 405-416) is an anonymous sophistic treatise written in literary Doric at some time subsequent to the end of the Peloponnesian War in 404-403.1 As early as 1911, A. E. Taylor wrote that the treatise "must be seriously reckoned with in any attempt to reconstruct the history of Greek thought in (...)
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  42.  5
    Orientation of religious values among spiritual aspirations of man.N. Zvonok - 1999 - Ukrainian Religious Studies 10:33-37.
    As is known, the specifics of the domestic philosophy is, firstly, in its inextricable connection with the public-political life, and secondly, in the form of its existence, when the philosophical problems are not solved in philosophical treatises by the means of the classical wise man, but in literary works through the creation of artistic images, through the deepening of human psychology and, as a conclusion, the formation of values and ideals of personality and through personalities - the whole society.
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  43.  9
    Pragmatism in Environmental Ethics.Ben A. Minteer & Robert E. Manning - 1999 - Environmental Ethics 21 (2):191-207.
    A growing number of contributors to environmental philosophy are beginning to rethink the field’s mission and practice. Noting that the emphasis of protracted conceptual battles over axiology may not get us very far in solving environmental problems, many environmental ethicists have begun to advocate a more pragmatic, pluralistic, and policy-based approach in philosophical discussions abouthuman-nature relationships. In this paper, we argue for the legitimacy of this approach, stressing that public deliberation and debate over alternative environmental ethics is necessary for a (...)
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  44.  13
    Man the Measure of All Things: Socrates Versus Protagoras.P. S. Burrell - 1932 - Philosophy 7 (26):168-184.
    First Criticism of the Theory.—This is of the nature of an argumentum ad hominem. In the first place, It is surprising that so clever a man as Protagoras did not see that he proved more than he intended, for according to his theory not only are all men, the wise and the foolish, reduced to the same level, but on the plane of sentient experience it is just as true to say that a pig or a tadpole is the (...)
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  45.  27
    Man the Measure of All Things: Socrates versus Protagoras (II).P. S. Burrell - 1932 - Philosophy 7 (26):168 - 184.
    First Criticism of the Theory.—This is of the nature of an argumentum ad hominem. In the first place, It is surprising that so clever a man as Protagoras did not see that he proved more than he intended, for according to his theory not only are all men, the wise and the foolish, reduced to the same level, but on the plane of sentient experience it is just as true to say that a pig or a tadpole is the (...)
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  46.  16
    Failure to see money on a tree: inattentional blindness for objects that guided behavior.Ira E. Hyman, Benjamin A. Sarb & Breanne M. Wise-Swanson - 2014 - Frontiers in Psychology 5.
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  47.  28
    'He who can learn things that are difficult, and not easy for man to know, is wise:' An address to the students in mit 10-250, caltech 201 E. bridge, and similar lecture halls: Minds that are the greatest natural resource in the world. [REVIEW]Edward H. Sisson - unknown
    How human beings came to exist in this physical world is a question that has preoccupied mankind for as long as history records; every religion offers an answer, and so too have philosophers of natural history from Aristotle and before. The year 2009 will see celebrations of the 200th anniversary of the birth of Charles Darwin, progenitor of the theory - or fact, as its adherents see it - that gives the secular scientific world the "creation story" dominant today. Social (...)
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  48. Epicurus as a Forerunner of Utilitarianism.Geoffrey Scarre - 1994 - Utilitas 6 (2):219.
    How original was the utilitarianism of Jeremy Bentham? In John Stuart Mill's opinion, not very original at all. Bentham maintained that pleasure and pain should provide our chief criteria of the moral quality of actions, because they are important above all other things in making our lives go well or ill. But two thousand years before Bentham defended the doctrine of utility that ‘all things are good or evil, by virtue solely of the pain or pleasure which they produce”, a (...)
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  49. Was Democritus a Pythagorean? The Case of psychē.Gabriele Cornelli & Gustavo Laet Gomes - 2021 - Méthexis 33 (1):1-31.
    According to Glaucus of Rhegium Democritus was “a disciple of a Pythagorean” (dk 68 A1, 38). The tetralogical catalog of his works prepared by Thrasylus begins its section on ethics with the three following works: Pythagoras; On the Disposition of the Wise Man; On the Things in Hades (dk 68 B0a–c). The very order of the first three ethical works of Democritus could point to some sort of dependence on Pythagoreanism. This was suggested earlier by Frank (1923: 67), who (...)
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  50.  34
    Leibniz's Universal Jurisprudence: Justice as the Charity of the Wise (review).Susanna Goodin - 1998 - Journal of the History of Philosophy 36 (3):470-471.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Leibniz’s Universal Jurisprudence: Justice as the Charity of the Wise by Patrick RileySusanna GoodinPatrick Riley. Leibniz’s Universal Jurisprudence: Justice as the Charity of the Wise. Cambridge: Harvard University Press, 1996. Pp. xiii + 338. Cloth, $39.95.Leibniz’s political views are often downplayed, if not simply ignored, by philosophers focusing on his metaphysical accounts of substance and force. That Leibniz himself does not view these two areas as (...)
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