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Dimitrios Dentsoras
University of Manitoba
  1.  15
    Pleasure in Epicurean and Christian Orthodox Conceptions of Happiness.Aleksandar Fatić & Dimitrios Dentsoras - 2014 - South African Journal of Philosophy 33 (4):523-536.
  2. Seneca and the Old Stoics On Natural Law and Suicide.Dimitrios Dentsoras - 2008 - Maritain Studies/Etudes Maritainiennes 24:35-56.
     
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  3.  10
    Carving Up Virtue: The Stoics on Wisdom’s Scope and the Multiplicity of Virtues.Dimitrios Dentsoras - 2020 - International Philosophical Quarterly 60 (1):5-21.
    This essay examines the early Stoic debates concerning the number of virtues and the differentiation among them. It begins with the defense of virtue’s unity offered by the heterodox Stoic Aristo of Chios and with a comparison between the definitions that Aristo and Zeno offered for the four primary virtues. Aristo maintained that virtue consists exclusively in the knowledge of good and bad. Zeno and his successors presented the virtues as epistemic dispositions whose scopes differ. I conclude that by adding (...)
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    Intermediate and Perfect Appropriate Actions in Stoicism.Dimitrios Dentsoras - 2018 - Proceedings of the XXIII World Congress of Philosophy 2 (3):5-10.
    The essay examines the Stoic notion of appropriate actions, focusing on the relationship between the perfectly appropriate actions of the virtuous person and “intermediate appropriate actions”. I present some of the philosophical motivations behind the general Stoic theory of καθήκοντα, and argue against the common interpretation of μέσα καθήκοντα as action types that make no reference to the manner of their performance, and of κατορθώματα as μέσα καθήκοντα that are rightly performed by an agent with a virtuous disposition. Instead, I (...)
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  5. Margaret R. Graver, Stoicism and Emotion.Dimitrios Dentsoras - 2009 - Rhizai. A Journal for Ancient Philosophy and Science:241-247.
     
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  6.  45
    Plutarch's Practical Ethics: The Social Dynamics of Philosophy (Review).Dimitrios Dentsoras - 2011 - Journal of the History of Philosophy 49 (3):372-373.
    Lieve Van Hoof's welcome addition to the study of Plutarch's moral works focuses on a group of writings that discuss practical issues, ranging from coping with exile and curbing one's curiosity to proper nutrition and table manners. Van Hoof collectively refers to these treatises as "Plutarch's practical ethics," setting them apart from Plutarch's theoretical works, which discuss key philosophical concepts.Van Hoof begins by noting with regret the scholarly neglect of Plutarch's practical ethics. Historians of philosophy, who usually read Plutarch's moral (...)
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  7.  81
    Review of Terence Irwin, The Development of Ethics: A Historical and Critical Study; Volume I: From Socrates to the Reformation[REVIEW]Dimitrios Dentsoras - 2008 - Notre Dame Philosophical Reviews 2008 (7).
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  8.  48
    The Birth of Supererogation.Dimitrios Dentsoras - 2014 - Epoché: A Journal for the History of Philosophy 18 (2):351-372.
    The essay investigates the philosophical infancy of the idea that some actions are morally praiseworthy while not being morally obligatory. It focuses on Thomas Aquinas’s distinction between commandments and counsels, the early Christian idea that some acts go beyond nature, and the Stoic notion of circumstantially appropriate actions. I discuss the Christian and Stoic justification of acts of self-denial, such as celibacy, poverty, and martyrdom, and attempt to find a unitary source of goodness and moral obligation that allows for such (...)
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  9.  15
    Virtue and Proper Use in Plato’s Euthydemus and Stoicism.Dimitrios Dentsoras - 2019 - Peitho 10 (1):45-64.
    The essay examines the description of virtue as a craft that governs the proper use of possessions in Plato’s Euthydemus and Stoicism. In the first part, I discuss Socrates’ parallel between wisdom and the crafts in the Euthydemus, and the resulting argument concerning the value of external and bodily possessions. I then offer some objections, showing how Socrates’ craft analogy allows one to think of possessions as good and ultimately fails to offer a defense of virtue’s sufficiency for happiness. In (...)
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