17 found
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  1.  29
    Repression and Return of Nature in Hegel and Beyond.Marina Marren - 2023 - Philosophies 8 (5):80.
    Taking its departure from the destruction of ethicality (Sittlichkeit), as envisioned by Hegel in the Phänomenologie des Geistes (PG §443–475), this paper constructs a concept of a contemporary subject whose self-reliant autonomy fractures in the face of the truth. This truth is revealed as an upsurge of nature, whose role and significance has been denied in favor of comfort and security of the subject. The move to yoke and subdue nature by placing science—as Bacon saw fit—in service of technology, and (...)
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  2.  18
    Analysis of evil in Schelling’s Freiheitsschrift through Heidegger’s account of dissemblance and Αλήθεια.Marina Marren - 2021 - International Journal of Philosophy and Theology 82 (2):97-115.
    In this paper, I offer an analysis of evil in Friedrich W. J. Schelling’s Philosophische Untersuchungen über das Wesen der menschlichen Freiheit (1809). Schelling develops an account of the sui-genesis of God out of the two principles. These principles are 1) the dark ground (dunkler Grund) that belongs to God and 2) the self-revelation of God, who actualizes the dark ground, which grounds God antecedently. These two principles also contain in themselves the possibility and the intelligibility of the human world. (...)
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  3.  12
    Colloquium 2 The Contemplative Community: Pre-Socratic Teachings and Their Appropriation in the Phaedo.Marina Marren - 2023 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 37 (1):29-52.
    This paper elucidates how the thinking about opposition that we find in the surviving passages of Anaxagoras of Clazomenae and in the fragments of Heraclitus of Ephesus informs discussions of the separability of the body and the soul in the Phaedo. I offer a reconstruction of the way in which these pre-Socratic ideas of opposition are appropriated and refracted in Plato’s Phaedo (especially at 85e–86e, 92a–95a, 102c–e, 102b–107a). I treat Anaxagoras first, in order to explicate how his ideas make up (...)
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  4.  17
    The Mythological Aspect of Plato’s Phaedo as Disclosing the Soul’s Ontological Significance.Marina Marren & Kevin C. Marren - 2024 - Philosophies 9 (3):89.
    This essay offers an interpretation of Plato’s Phaedo, which proceeds in two parts: (1) methodological interpretation of myth and (2) application of the method to the analysis of the soul. The paper claims that the myths in this dialogue are not limited to the explicitly mythical sections but that the entirety of the Phaedo—including the arguments that it presents—is saturated with myth. Through this interpretive lens, the soul, as it appears in the Phaedo, ceases to be characterized as a mere (...)
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  5.  49
    “We Understand Him Even Better Than He Understood Himself”: Kant and Plato on Sensibility, God, and the Good.Marina Marren - 2024 - Open Philosophy 7 (1):295-310.
    Kant criticizes Plato for his interest in positing ideas that are entirely purified from any sensible elements, but which, nonetheless, exist in some supra-sensible reality. I argue that Kant’s criticism can be repositioned and even countered if, in our assessment of Plato, we assign a wider scope of significance and greater value to the senses. In order to lend focus to my article, I analyze Socrates’ presentation of what I translate as the “look of the Good” (τοῦ ἀγαθοῦ ἰδέαν, 508e) (...)
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  6.  34
    Negativity in the Heart of Nature: A Study of Art of Vincent Van Gogh through Hegel, Nietzsche, and Heidegger.Marina Marren - 2020 - Journal of Aesthetics and Phenomenology 7 (2):139-157.
    The focus of this essay is the art of Vincent van Gogh and the way in which van Gogh’s understanding of nature informs his landscape painting. Van Gogh’s descriptions of the relationship between na...
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  7.  12
    Happiness and Joy in Aristotle and Bergson as Life of Thoughtful and Creative Action.Marina Marren - 2024 - Open Philosophy 7 (1):317-40.
    The view of happiness that I propose in this article and derive on the basis of Aristotle’s and Henri Bergson’s ideas recommends that we must first understand life as an activity – not as a sum of accumulated experiences and things; nor a set of projects; nor fateful or haphazard events that befall us, but as a formative activity in which we play a key role. Ἐνέργεια or de l’action are at the core of life and it is by getting (...)
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  8.  26
    Philosophical Method of Dioscorides’s De Materia Medica.Marina Marren & Kevin Marren - 2023 - Hopos: The Journal of the International Society for the History of Philosophy of Science 13 (1):180-198.
    It is commonly thought that Dioscorides’s view on medicine is purely pragmatic, focused entirely on the effectiveness of medicines, and derived from trial and error. One reason for this interpretation is that Dioscorides himself wrote little about his theory of medicine. In this article, however, we argue that he would have arranged De Materia Medica in a way that would have been useful only to a skilled practitioner. This argument implies that Dioscorides had a medical theory, as the arrangement of (...)
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  9.  82
    Masks and Monsters: On the Transformative Power of Art.Marina Marren - 2018 - Pli 29:102-112.
    Drawing on texts in psychology, philosophy, and literature the paper argues that art avails us of a distance from ourselves. Art has a potential to change our perspective on monstrosity and to make us question our moral categories and presuppositions. The study focuses on a single painting by Paul Gavarni, Two Pierrots Looking into a Box (1852), which I have discovered holds two images in one representation. I turn to Gavarni's work in order to prompt a literal gestalt shift in (...)
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  10.  38
    Tragic Rationality in Nietzsche’s Misreading of Plato in The Birth of Tragedy and Beyond.Marina Marren - 2021 - Epoché: A Journal for the History of Philosophy 25 (2):425-445.
    Shortly before the first publication of The Birth of Tragedy, Friedrich Nietzsche identified his philosophy as an “inverted Platonism.” Although, as Martin Heidegger warns, “we may not overlook the fact that the ‘inverted Platonism’ of his early period is enormously different from the position finally attained,” nonetheless, Nietzsche’s suspicion about otherworldly truths and optimistic faith in reason runs as a strong current throughout his works. I argue that Nietzsche’s view of Plato as the initiator of the “true world”—the world that (...)
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  11.  13
    Boundless care: Lacoste’s liturgical being refigured through Heidegger’s Sorge.Marina Marren - 2020 - International Journal of Philosophy and Theology 81 (3):328-342.
    I. Liturgical practices, whether solemn or celebratory, mark our transcendence of the everyday. In liturgy, the common and the worldly fall away. Our spirit is tasked with the work dedicated to the...
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  12.  25
    In Dialogue with Plato’s Politics and Education.Marina Marren & Kevin Marren - 2020 - Comparative and Continental Philosophy 12 (3):165-166.
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  13.  20
    The Ancient Knowledge of Sais or See Yourselves in the Xenoi: Plato’s Message to the Greeks.Marina Marren - 2019 - AKROPOLIS: Journal of Hellenic Studies 3:129-149.
    It is easier to criticize others and their foreign way of life, than to turn the mirror of critical reflection upon one’s own customs and laws. I argue that Plato follows this basic premise in the _Timaeus_ when he constructs a story about Atlantis, which Solon, the Athenian, learns during his travels to Egypt. The reason why Plato appeals to the distinction that his Greek audience makes between themselves and the ξένοι is pedagogical. On the example of the conflict between (...)
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  14.  27
    Temporality in Psychosis: Loss of Lived Time in an Alien World.Marina Marren - 2015 - The Humanistic Psychologist 43 (2):148-159.
    The question that drives this paper is: How does time function in psychosis? Given the altered or inhibited relation to speech in psychosis, I think that it is worth working out a notion of temporal or, to borrow Bessel van der Kolk’s term, “rhythmical. .. .interactions” (Listening to Trauma, 2014) with the afflicted persons. Using Freud’s analysis of non-linear psychic time, I construct a theoretical model of temporal modifications in psychosis. I then use this model, along with Lacan’s writings on (...)
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  15.  34
    The Tragedy and Comedy of Tyranny: Plato's Symposium and Aristophanes's Frogs.Marina Marren - 2020 - Philosophy and Literature 44 (2):207-225.
  16.  14
    Five images of dionysus - (A.) lecznar dionysus after Nietzsche. The birth of tragedy in twentieth-century literature and thought. Pp. XIV + 244. Cambridge: Cambridge university press, 2020. Cased, £75, us$99.99. Isbn: 978-1-108-48256-1. [REVIEW]Marina Marren - 2021 - The Classical Review 71 (1):218-220.
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  17.  17
    “Life Death” in Plato and Derrida: A Review of Michael Naas’s Plato and the Invention of Life: Plato and the invention of life, by Michael Naas, New York, Fordham University Press, 2018, 288 pp., $32.00 (pbk), ISBN: 978-0823279685. [REVIEW]Marina Marren - 2020 - Comparative and Continental Philosophy 12 (1):66-75.
    Michael Naas’s Plato and the Invention of Life, which I review in this essay, formulates the question that is at the core of Plato’s thought. This question is: What is life? Naas’s inquiry into life indicates a field for prolific research in ancient and continental philosophy, as it calls on us to rethink the difference, the priority, and the relationship between beings and Being. Our understanding of this coupling, which first set into motion the “gigantomachia” of Western philosophy, depends on (...)
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