Results for 'Aristippus'

47 found
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  1.  9
    Aristippus on Freedom, Autonomy, and the Pleasurable Life.Kristian Urstad - 2017 - In Christopher Moore & Alessandro Stavru (eds.), Socrates and the Socratic Dialogue. Brill.
    The traditional characterization we have handed down to us of Aristippus of Cyrene is of someone who lacks or simply repudiates any notion of self-control and, hence, of someone susceptible to unrestrained excess and self-enslavement. I hope to show here that such a characterization deserves significant reassessment.
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  2. Aristippus & Others.Hugh Chandler - manuscript
    This 'paper' was intended as the first chapter of a book. It sketches Aristippus'theory of ethics, and discusses various objections to it (Plato, Aristotle, etc.).
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  3. Aristippus.Tim O'Keefe - 2001 - Internet Encyclopedia of Philosophy.
    Brief article on this hedonist, follower of Socrates, and founder of the Cyrenaic school.
     
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  4. Aristippus.Hugh Chandler - manuscript
    This was an early chapter of what was later turned out to be a very different book. It sketches Aristippus’ theory of ethics and some of the arguments offered by others (e.g. Plato and Aristotle) in opposition to that theory.
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  5. Aristippus and Freedom in Xenophon's Memorabilia.Kristian Urstad - 2008 - Praxis.
    In Book II of Xenophon’s Memorabilia the hedonist Aristippus speaks very briefly, though quite emphatically, about a kind of freedom with regards to desires, pleasures and happiness. Much of the later testimony on him suggests a similar concern. My interest here in this paper is in understanding the nature of this freedom. For both dialectical and expositional purposes, I begin with a brief examination of some of the relevant views put forth in Plato’s Gorgias and of the larger socio-philosophical (...)
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  6.  45
    Pathos, Pleasure and the Ethical Life in Aristippus.Kristian Urstad - 2009 - Journal of Ancient Philosophy.
    For many of the ancient Greek philosophers, the ethical life was understood to be closely tied up with important notions like rational integrity, self-control, self-sufficiency, and so on. Because of this, feeling or passion (pathos), and in particular, pleasure, was viewed with suspicion. There was a general insistence on drawing up a sharp contrast between a life of virtue on the one hand and one of pleasure on the other. While virtue was regarded as rational and as integral to advancing (...)
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  7. Aristippus at the Crossroads: The Politics of Pleasure in Xenophon's Memorabilia.David Johnson - 2009 - Polis 26 (2):204-222.
    In two passages from Xenophon's Memorabilia, Socrates refutes Aristippus, first by a rather brutal brand of Realpolitik , then by refusing to answer Aristippus' questions about the good and the beautiful . This article argues that the nasty politics that emerge in Memorabilia 2.1 are not Socratic, but rather the natural consequence of Aristippean hedonism. Political considerations of another sort drive Socrates' tactics in Memorabilia 3.8, where his evasive manoeuvres are driven by his desire to avoid a direct (...)
     
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  8. Aristippus and Freedom in Xenophon's Memorabilia.Kristian Urstad - 2008 - Praxis 1 (2).
    In Book II of Xenophon’s Memorabilia, in a discussion with Socrates, the hedonist Aristippus speaks very briefly, though quite emphatically, about a kind of freedom with regards to desires, pleasures and happiness. Much of the later testimony on him suggests a similar concern. My interest in this paper is in understanding the nature of this freedom. In order to do so however I begin with a brief elucidation into some of Socrates’ and Callicles’ proclamations in Plato’s Gorgias about their (...)
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  9.  18
    Henricus Aristippus, William of Moerbeke and Two Alleged Mediaeval Translations of Hero's Pneumatica*Article Author Querygrant E [Google Scholar].Edward Grant - 1971 - Speculum 46 (4):656-699.
    It has long been accepted that by the third quarter of the thirteenth century at least two Latin translations had been made from the Greek text of the Pneumatica of Hero of Alexandria. Evidence of the first of these was discovered by Valentin Rose in Henricus Aristippus' prologue to his translation of Plato's Phaedo completed in 1156. Some fifty years later, on the basis of a letter written in 1274 following the death of St Thomas Aquinas, Alexander Birkenmajer attributed (...)
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  10.  28
    Prudence, Rationality and Happiness in Aristippus.Kristian Urstad - 2008 - Gnosis.
    It is noticeably clear from several ancient sources that the hedonist Aristippus of Cyrene (a friend and student of Socrates) asks us to concentrate on enjoying the pleasures of the present or near­ future. What is not so obvious is his reason for such a recommendation. Although any explanation for this is bound to be somewhat speculative due to the inadequacy of the sources, I would like to offer a possible rationale for, and subsequent reconstruction of, his view, one (...)
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  11.  90
    Aristippus Against Happiness.T. H. Irwin - 1991 - The Monist 74 (1):55-82.
  12.  21
    The Life of Aristippus.Wolfgang-Rainer Mann - 1996 - Archiv für Geschichte der Philosophie 78 (2):97-119.
  13.  7
    Aristippus, Ulysses, and the Philosophus Polutropos in Horace Epistles, Book 1.Michael C. Mascio - 2018 - Classical World: A Quarterly Journal on Antiquity 111 (2):227-252.
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  14.  18
    Hedonistic Theories From Aristippus to Spencer.John Watson.W. R. Sorley - 1896 - International Journal of Ethics 6 (3):385-387.
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  15.  8
    Aristippus for Happiness.Kristian Urstad - 2009 - Philosophy Pathways 145.
  16.  9
    The Text of the Phaedo in W and in Henricus Aristippus' Translation.H. Klos & L. Minio-Paluello - 1949 - Classical Quarterly 43 (3-4):126-129.
    Burent's and Robin's collations of W differ for the text of the Phaedo in about 130 readings of a more than orthographical interest.✝ A new inspection of the manuscript has shown that Robin very often corrected Burnet, but added some twenty mistakes. The actual readings of W and of its second handW2 are given in the following list; each of them is followed, after a colon, by Burnet's and Robin's misreadings. The Stephanus numeration refers to Burnet's edition.
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  17.  19
    The Text of the Phaedo in W and in Henricus Aristippus' Translation.H. Klos & L. Minio-Paluello - 1949 - Classical Quarterly 43 (3-4):126-.
    Burent's and Robin's collations of W differ for the text of the Phaedo in about 130 readings of a more than orthographical interest.✝ A new inspection of the manuscript has shown that Robin very often corrected Burnet, but added some twenty mistakes. The actual readings of W and of its second handW2 are given in the following list; each of them is followed, after a colon, by Burnet's and Robin's misreadings. The Stephanus numeration refers to Burnet's edition.
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  18.  16
    Managing Mental Pain: Epicurus Vs. Aristippus on the Pre-Rehearsal of Future Ills.Margaret Graver - 2002 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 17 (1):155-184.
  19.  4
    Prudence, Rationality and Happiness in Aristippus.Kristian Urstad - 2008 - Gnosis 9:1-23.
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  20.  20
    Aristippus' Meno 79 A.R. S. Bluck - 1958 - The Classical Review 8 (02):108-109.
  21.  7
    Henricus Aristippus, William of Moerbeke and Two Alleged Mediaeval Translations of Hero's Pneumatica.Edward Grant - 1971 - Speculum 46 (4):656-669.
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  22.  7
    Book Review:Hedonistic Theories From Aristippus to Spencer. John Watson. [REVIEW]W. R. Sorley - 1896 - Ethics 6 (3):385-.
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  23.  3
    Foreigner in His Own Land. Aristippus Like Model of Aristotelian Ápolis [Spanish].Maria Florencia Zayas - 2013 - Eidos: Revista de Filosofía de la Universidad Del Norte 18:124-147.
    El debate en torno a Aristipo de Cirene, cuya concepción de la felicidad coloca en el centro de la escena al placer, pone en tela de juicio las afirmaciones propias de aquellas éticas nucleadas bajo el epíteto de eudemonistas. Con el desplazamiento de la felicidad del sitial del fin, Aristipo reformula la dimensión ética tradicional: a través del ejercicio de la enkráteia, y lejos de caer en un relativismo subjetivista, intenta construir una ética que tenga como base un objetivismo gnoseológico. (...)
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  24.  2
    Hedonistic Theories From Aristippus to Spencer.John Watson - 1896 - Philosophical Review 5 (1):62-64.
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  25.  1
    X. Zu Aristippus.E. Zeller - 1888 - Archiv für Geschichte der Philosophie 1 (2):172-177.
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  26. Hedonistic Theories From Aristippus to Spencer. [REVIEW]Antonino De Bella - 1895 - Ancient Philosophy 6:470.
     
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  27. Vorsokratiker Im Lateinischen Mittelalter II : Thales von Milet Im Lateinischen Diogenes Laertios, von Henricus Aristippus Bis Zur Lateinischen Editio Princeps (1472/1475). [REVIEW]Thomas Ricklin - 2011 - In Oliver Primavesi & Katharina Luchner (eds.), The Presocratics From the Latin Middle Ages to Hermann Diels. Steiner Verlag.
     
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  28. Marsilio Ficino’s ‘De Vita Platonis, Apologia de Moribus Platonis’. Against the Poetasters and Cynics: Aristippus, Lucian, Cerberus and Other Dogs.Denis Robichaud - 2006 - Accademia 8:23-59.
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  29. Hedonistic Theories From Aristippus to Spencer, by John Watson. [REVIEW]W. R. Sorley - 1895 - Ethics 6:385.
     
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  30. Hedonistic Theories From Aristippus to Spencer.John Watson - 1896 - International Journal of Ethics 6 (3):385-387.
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  31. Hedonistic Theories From Aristippus to Spencer. --.John Watson - 1895 - Maclehose.
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  32. Hedonistic theories from Aristippus to Spencer.J. Watson - 1896 - Revue Philosophique de la France Et de l'Etranger 42:319-319.
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  33. The Wooden Horse: The Cyrenaics in the Theaetetus.Ugo Zilioli - 2013 - In G. Boys-Stones, C. Gill & D. El-Murr (eds.), The Platonic Art of philosophy. Cambridge University Press.
    In this contribution, I aim to show how locating the Platonic dialogues in the intellectual context of their own time can illuminate their philosophical content. I seek to show, with reference to a specific dialogue (the Theaetetus), how Plato responds to other thinkers of his time, and also to bring out how, by reconstructing Plato’s response, we can gain deeper insight into the way that Plato shapes the structure and form of his argument in the dialogue. In particular, I argue (...)
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  34. Der Sokratesschüler Aristipp Und Die Kyrenaiker.Klaus Döring - 1988
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  35. Cyrenaics.Tim O'Keefe - 2001 - Internet Encyclopedia of Philosophy.
  36. Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausibility of Hedonism.Fred Feldman - 2004 - Clarendon Press.
    Fred Feldman's fascinating new book sets out to defend hedonism as a theory about the Good Life. He tries to show that, when carefully and charitably interpreted, certain forms of hedonism yield plausible evaluations of human lives. Feldman begins by explaining the question about the Good Life. As he understands it, the question is not about the morally good life or about the beneficial life. Rather, the question concerns the general features of the life that is good in itself for (...)
  37.  9
    Cleombrotus of Ambracia: Interpretations of a Suicide From Callimachus to Agathias.G. D. Williams - 1995 - Classical Quarterly 45 (01):154-.
    At Phaedo 59b Echecrates asks Phaedo who was present on the day when Socrates drank the hemlock in prison. Various Athenians are named , then various foreigners , but when Echecrates subsequently asks if two other foreigners, Aristippus and Cleombrotus, were present, Phaedo replies that they were said to be in Aegina . After this fleeting reference to Cleombrotus, Plato does not mention him again in the Phaedo or any other dialogue; and yet in later antiquity a certain Cleombrotus (...)
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  38.  13
    O Conceito Grego da Egkýklios Paideía E Sua Difusão No Período Helenístico.Miguel Spinelli - 2016 - HYBRIS: Revista de Filosofía 7 (1):31-58.
    Este artigo se ocupa com o conceito da egkýklios paideía com o qual os gregos definiam o período ou ciclo de escolaridade oferecida à criança tendo em vista a capacitação do uso do intelecto e a qualificação profissional, cívica e humana. O artigo busca explicitar o conceito a partir da opinião dos filósofos ancestrais e também da concepção que se difundiu no período helenístico. Relativo aos filósofos ancestrais, o artigo analisa uma mesma referência atribuída a Górgias, Aristipo e Bíon, com (...)
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  39.  27
    Un extranjero en su propia tierra: Aristipo como modelo del Ápolisaristotélico.María Florencia Zayas - 2013 - Eidos: Revista de Filosofía de la Universidad Del Norte 18:124-147.
    El debate en torno a Aristipo de Cirene, cuya concepción de la felicidad coloca en el centro de la escena al placer, pone en tela de juicio las afirmaciones propias de aquellas éticas nucleadas bajo el epíteto de eudemonistas. Con el desplazamiento de la felicidad del sitial del fin, Aristipo reformula la dimensión ética tradicional: a través del ejercicio de la enkráteia, y lejos de caer en un relativismo subjetivista, intenta construir una ética que tenga como base un objetivismo gnoseológico. (...)
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  40.  17
    Status, Pay, and Pleasure in the De Architectura of Vitruvius.Masterson Mark - 2004 - American Journal of Philology 125 (3):387-416.
    This article seeks to show the effect that Vitruvius’ probable social status had on the contents of the De Architectura. The education proposed for the architect, the receipt of a wage, and pleasure all shape the treatise in significant ways. The article supplements these discussions with a close reading of a section of the De Architectura hitherto neglected in the secondary literature: the cameo appearance of Aristippus in the preface to Book 6. Vitruvius arguably uses the figure of (...), the pleasure-loving philosopher whom Vitruvius offers to the reader as a stand-in for the architect, to focus and negotiate further the issues of status, pay, and pleasure. (shrink)
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  41.  3
    Anaxarchus on Indifference, Happiness, and Convention.Tim O'Keefe - forthcoming - In David Wolfsdorf (ed.), Ancient Greek Ethics. Oxford University Press.
    Because of the state of our evidence, any reconstruction of Anaxarchus' ethics will be speculative and incomplete. But he seems to have a distinctive position. It overlaps with several disparate ethical traditions but is not merely a hodge-podge; it hangs together as a unified whole. His assertion that things are indifferent in value and that realizing this indifference leads to contentment recalls Pyrrho and the layer Pyrrhonian skeptics. But this doctrine of indifference is rooted in Democritean atomism. And in his (...)
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  42.  3
    Mapa mediteranskog kirenaizma.Željko Škuljević - 2007 - Filozofska Istrazivanja 27 (3):551-557.
    Više začuđuje da je Aristip, koji se smatra rodonačelnikom kirenskog hedonizma, sokratovac, nego činjenica da je rodom iz mediteranske Kirene. Grad u kome je rođen, osnovali su nekoliko stoljeća prije grčki koloni, koji su došli s otoka Tere. Po Pindaru, njegova je porodica bila najbogatija i najuzvišenijeg roda u cijeloj Libiji, čime se objašnjava činjenica što je budući hedonist, od malena, bio naviknut na život u raskoši. Nikada ga nisu smatrali sokratovcem u pravom smislu te riječi , što će biti (...)
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  43. Sokrates über seinen Umgang mit Hypotheseis (Phaidon 100a). Ein Problem und ein Vorschlag zur Lösung.Theodor Ebert - 2001 - Hermes 129 (4):467-473.
    The text at Phaedo 100a is a well-known crux: Socrates seems to claim as for his use of a hypothesis: whatever does not follow from my hypothesis, I put down as not true (hos ouk alethe). Since there may be pairs of contradictory propositions, both of which do not follow from his hypothesis, Socrates would have to claim that both are false, although of two contradictory propositions only one can be false. I argue, using a reading already proposed by Henricus (...)
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  44. Miarą Jest Każdy Z Nas: Projekt Zwolenników Zmienności Rzeczy W Platońskim Teajtecie Na Tle Myśli Sofistycznej (Each of us is a measure. The project of advocates of change in Plato’s Theaetetus as compared with sophistic thought).Zbigniew Nerczuk - 2009 - Wydawn. Nauk. Uniwersytetu Mikołaja Kopernika.
    Each of us is a measure. The project of advocates of change in Plato’s Theaetetus as compared with sophistic thought -/- Summary -/- One of the most intriguing motives in Plato’s Theaetetus is its historical-based division of philosophy, which revolves around the concepts of rest (represented by Parmenides and his disciples) and change (represented by Protagoras, Homer, Empedocles, and Epicharmus). This unique approach gives an opportunity to reconstruct the views of marginalized trend of early Greek philosophy - so called „the (...)
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  45. Rats in the Sacristy.Llewelyn Powys - 1937 - Freeport, N.Y., Books for Libraries Press.
    Dionysos.--Akhenaton.--Confucius.--Aristippus.--Ecclesiastes.--Lucretius.--Lucian.--Julian the Apostate.--Omar Khayyám.--Machiavelli.--Rabelais.--Deloney.--Burton.--Hobbes.
     
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  46. Cleombrotus of Ambracia: Interpretations of a Suicide From Callimachus to Agathias.G. Williams - 1995 - Classical Quarterly 45 (1):154-169.
    At Phaedo 59b Echecrates asks Phaedo who was present on the day when Socrates drank the hemlock in prison. Various Athenians are named, then various foreigners, but when Echecrates subsequently asks if two other foreigners, Aristippus and Cleombrotus, were present, Phaedo replies that they were said to be in Aegina. After this fleeting reference to Cleombrotus, Plato does not mention him again in the Phaedo or any other dialogue; and yet in later antiquity a certain Cleombrotus of Ambracia rose (...)
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  47.  14
    The Cyrenaics.Ugo Zilioli - 2012 - Acumen Publishing.
    The Cyrenaic school of philosophy (named after its founder Aristippus’ native city of Cyrene in North Africa) flourished in the fifth and fourth centuries BCE. Ugo Zilioli’s book provides the first book-length introduction to the school in English. The book begins by introducing the main figures of the Cyrenaic school beginning with Aristippus and by setting them into their historical context. Once the reader is familiar with those figures and with the genealogy of the school, the book offers (...)
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