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  1.  6
    Επιβολη Τησ Διανοιασ: Reflections on the Fourth Epicurean Criterion of Truth.Jan Maximilian Robitzsch - 2021 - Classical Quarterly 71 (2):601-616.
    This paper discusses ἐπιβολαὶ τῆς διανοίας, which later Epicureans are supposed to have elevated to a fourth criterion of truth to complement perceptions, preconceptions and feelings. By examining Epicurus’ extant writings, the paper distinguishes three different senses of the term: ‘thought in general’, ‘act of attention’ and ‘mental perception’. It is argued that only the sense ‘mental perception’ yields a plausible reading of ἐπιβολαί as a criterion of truth. The paper then turns to the textual evidence on ἐπιβολαί in later (...)
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  2.  15
    The Epicureans on Human Nature and its Social and Political Consequences.Jan Maximilian Robitzsch - 2017 - Polis 34 (1):1-19.
  3.  61
    Heraclitus’ Political Thought.Jan Maximilian Robitzsch - 2018 - Apeiron 51 (4):405-426.
    Journal Name: Apeiron Issue: Ahead of print.
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  4.  21
    Real and Simulated Relationships in Spike Jonze’s Her.Jan Maximilian Robitzsch - 2020 - Film and Philosophy 24:120-133.
    This paper is dedicated to Spike Jonze’s 2013 movie Her and reads the film as an exploration of whether traditional human-human relationships could be replaced by relationships between a human being, on the one hand, and an intelligent machine or robot or – more precisely – operating system, on the other hand. It argues that the movie offers three different possible criteria for dismissing a relationship with an OS: that an OS does not have a body, that an OS is (...)
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  5. A Functional Reading of the Epicurean Classification of Desires.Jan Maximilian Robitzsch - 2022 - Apeiron 55 (2):193-217.
    This paper examines the classification of desires that the Epicureans offer in their writings. It surveys the extant textual evidence for the classification and discusses the relationship between natural and necessary, natural and unnecessary, and unnatural and unnecessary desires. It argues that while the practical significance of the Epicurean classification is clear, which desires fall into which class is not. The paper suggests the reason for this may be that the Epicureans acknowledge some variability in their concept of human nature, (...)
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  6. Walter Benjamins blosses Leben und Hannah Arendts blosses Menschsein. Ein Vergleich.Jan Maximilian Robitzsch - 2011 - Philosophisches Jahrbuch 118 (1):104-128.
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  7.  8
    The Presentation of the Epicurean Virtues.Jan Maximilian Robitzsch - 2020 - Apeiron 53 (4):419-435.
    This paper discusses the presentation of the Epicurean virtues offered in the Letter to Menoeceus and in Cicero’s On Ends. It evaluates the proposals advanced by Phillip Mitsis and Pierre-Marie Morel. Against Morel, it is argued that Torquatus’ presentation of the virtues in On Ends is not part of an elaborate dialectical strategy. Instead, the paper sides with Mitsis’ more modest proposal: while Torquatus, like any good speaker, with high likelihood adapts his presentation to his audience, his ideas also have (...)
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  8. Walter Benjamin's Bare Life and Hannah Arendt's Bare Humanity. A Comparison.Jan Maximilian Robitzsch - 2011 - Philosophisches Jahrbuch 118 (1):104-128.
     
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  9.  8
    Cicero’s De Finibus: Philosophical Approaches, Edited by Julia Annas and Gábor Betegh.Jan Maximilian Robitzsch - 2018 - Polis 35 (1):273-276.
  10.  6
    The Genesis of Hannah Arendt’s Conception of Human Rights.Jan Maximilian Robitzsch - 2019 - Southern Journal of Philosophy 57 (2):240-258.
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  11.  7
    The Aporias of Grounding the Right to Have Rights in Hannah Arendt.Jan Maximilian Robitzsch - 2017 - Arendt Studies 1:151-169.
    In this paper, I argue that Hannah Arendt is a kind of foundationalist when it comes to grounding the right to have rights. However, I also show that the solution Arendt herself provides is untenable by her own standards and that some alternative suggestions that scholars have advanced on her behalf, while Arendtian in spirit, do not emphasize the practical political dimension of Arendt’s analysis enough. Rather than looking for answers to the problem of how the right to have rights (...)
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