Results for 'Mythology, Roman. '

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  1.  13
    Greco-roman mythology in the narrative discourse of the medieval universal chronicles.José Miguel de Toro Vial - 2017 - Alpha (Osorno) 45:77-89.
    Resumen: Para reconstruir el pasado de Europa, los cronistas medievales debieron recurrir a un cúmulo de textos narrativos de origen griego y romano, atiborrados de elementos de carácter mitológico, dioses y héroes. En el presente artículo exponemos el proceso de evemerismo empleado por esos clérigos cristianos para depurar doctrinalmente la historia antigua. El análisis de las crónicas universales redactadas en el siglo XII muestra la construcción de un discurso narrativo basado en un rico lenguaje compuesto de sustantivos, adjetivos y sus (...)
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  2.  13
    Bodily resurrection and ethics in 1 Cor 15: connecting faith and morality in the context of Greco-Roman mythology.Paul J. Brown - 2014 - Tübingen, Germany: Mohr Siebeck.
    Introduction and research setting -- Greco-Roman afterlife beliefs and Paul's resurrection convictions -- The deniers of the resurrection -- The bodily resurrection of Jesus (1 Cor 15:1-11) -- The veracity of the bodily resurrection and the resulting ethical imperatives (1 Cor 15:12-34) -- The nature of the bodily resurrection and its ethical implications (1 Cor 15:35-58) -- Summary and conclusion.
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  3.  5
    A Hidden Telete: Mythological Images as Symbols of Initiation in Roman Wall Paintings and Mosaics.Nava Sevilla-Sadeh - 2022 - Philosophy Study 12 (10).
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  4.  17
    Quae fuerat fabula, poena fuit. Mythology and Justice in the Roman Arena.Nuno Simões Rodrigues - 2012 - Cultura:125-140.
    Uma das formas de aplicação de penas na Roma Antiga passava pela encenação na arena de narrativas mitológicas, cujos protagonistas – como Ícaro, Dirce, Pasífae, Átis e Hércules – não tinham um final feliz. Essas personagens eram interpretadas por condenados, que desse modo reviviam em tempo real as histórias fatais que por certo proporcionavam espectáculos e experiências marcantes na sociedade romana antiga. Este estudo analisa as fontes que dão conta deste fenómeno sociocultural e propõe uma leitura histórico-sociológica para a compreensão (...)
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  5.  5
    The Mythology of All Races. Vol. I: Greek and Roman. Vol. VI: Indian and Iranian. Vol. IX: Oceanic. Vol. X: North American. [REVIEW]A. A. Goldenweiser - 1918 - Journal of Philosophy, Psychology and Scientific Methods 15 (7):190-194.
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  6.  25
    The Mythology of All Races. Vol. I: Greek and Roman. Vol. VI: Indian and Iranian. Vol. IX: Oceanic. Vol. X: North American. [REVIEW]Louis Herbert Gray, George Foot Moore, William Sherwood Fox, A. Berriedale Keith, Albert J. Carnoy & Roland B. Dixon - 1918 - Journal of Philosophy, Psychology and Scientific Methods 15 (7):190-194.
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  7.  9
    Mythological Symbols From the Thracian Megalithic Sanctuaries, Christian and Muslim Sacred Places on the BALKans.Vassil Markov - 2017 - RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 1 (2).
    The ancient Thracian megalithic and stone-hewn sacred places are full of symbols closely connected with the Thracian mythology and ancient cult practices which were typical for this area. Among them the most numerous are the huge stone-hewn human footprints, which in Bulgarian folklore were regarded as the footprints of the hero Krali Marko, who was thought of as the guardian of the people in Bulgaria. In the contemporary science studying Thrace he is believed to have been the folklore successor of (...)
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  8.  43
    John Pinsent: Greek Mythology. Pp. 141; 26 colour, 1 19 black-and-white figs. London: Hamlyn Publishing Group, 1969. Cloth, £1·25. - Stewart Perowne: Roman Mythology. Pp. 141; 26 colour, 117 black-and-white figs. London: Hamlyn Publishing Group, 1969. Cloth, £1·25. [REVIEW]J. M. Cook - 1971 - The Classical Review 21 (03):466-467.
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  9.  27
    The Mythological Paintings in the Macellum at Pompeii.Judith M. Barringer - 1994 - Classical Antiquity 13 (2):149-166.
    This article attempts to establish and examine the context of the two remaining mythological paintings in the Macellum, the central market of Pompeii. Panels of Io and Argos and of Penelope and Odysseus grace the interior walls, and while the identification of the Penelope figure has been the subject of debate, she clearly derives from Greek prototypes of Penelope, both material and theatrical. Indeed, scholars suggest that the Io panel and perhaps the Penelope painting as well are copies of Greek (...)
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  10.  16
    Family Nomenclature and Same-Name Divinities in Roman Religion and Mythology.Lora Holland - 2011 - Classical World: A Quarterly Journal on Antiquity 104 (2):211-226.
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  11.  10
    Pharmapolitics and the Early Roman Expansion: Gender, Slavery, and Ecology in 331 BCE.Dan-el Padilla Peralta - 2023 - Classical Antiquity 42 (1):159-194.
    This article reinterprets an incident that Livy (8.18.4–11) and derivative later sources place in the year 331 BCE: a wave of poisonings whose perpetrators are brought to light after an enslaved woman contacts a Roman magistrate. Its main objectives are to show that the incident is best understood in connection with the transmission of novel—or perceived as novel—pharmacological knowledge, and in conjunction with shifts in the institution of slavery at Rome that were set in motion by the Republic’s expansion; that (...)
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  12.  10
    Interactions between animals and humans in Graeco-Roman antiquity.Thorsten Fögen (ed.) - 2017 - Boston: De Gruyter.
    The contributions to this volume, which take into account literary, visual, and other types of evidence, show that animals and humans in Graeco-Roman antiquity are interconnected on a variety of different levels and that their encounters and interac.
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  13.  45
    Greek Verse Inscriptions in Roman Egypt: Julia Balbilla's Sapphic Voice.Patricia Rosenmeyer - 2008 - Classical Antiquity 27 (2):334-358.
    In 130 ce, Hadrian and Sabina traveled to Egyptian Thebes. Inscriptions on the Memnon colossus document the royal visit, including fifty-four lines of Greek verse by Julia Balbilla, an elite Roman woman of Syrian heritage. The poet's style and dialect have been compared to those of Sappho, although the poems' meter and content are quite different from those of her archaic predecessor. This paper explores Balbilla's Memnon inscriptions and their social context. Balbilla's archaic forms and obscure mythological variants showcase her (...)
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  14.  15
    Myrddin and Merlin. From Onomastic to Mythology.Jean-Charles Berthet - 2019 - Iris 39.
    Le nom du devin gallois Myrddin a reçu plusieurs étymologies qui satisfont plus ou moins : Myrddin viendrait de *moridunon « Forteresse de la mer », de *mŏrĭi̯īn- « celui de la Mer » ou mirzin / milzin « délicat ». Par ailleurs, le nom roman de Merlin serait celui d’un oiseau, français « merle » ou « Faucon ». Cette étude phonétique, lexicale et mythologique tente de montrer comment Myrddin et Merlin dérivent de la thématisation, bien attestée, du vieux (...)
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  15.  48
    The Aesthetics of Violence: Myth and Danger in Roman Domestic Landscapes.Zahra Newby - 2012 - Classical Antiquity 31 (2):349-389.
    This paper explores the use of art to recreate violent mythological landscapes in Roman domestic ensembles. Focusing on the Niobids found in two imperial horti it argues that the combination of sculpture and landscape exerted a powerful imaginative effect over ancient viewers, drawing them into the recreated mythological world. Mythological landscape paintings also offered a view out onto a mythological realm, fostering the illusion of direct access to the spaces of myth. However, these fantasy landscapes need to be seen in (...)
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  16.  39
    Beyond the Atrium to Ariadne: Erotic Painting and Visual Pleasure in the Roman House.David Fredrick - 1995 - Classical Antiquity 14 (2):266-288.
    Wallace-Hadrill's reading of spatial hierarchy does not address the representation of gender in mythological paintings. However, a rough survey indicates that the majority are erotic and/or violent. Erotic depictions common on household items suggest that the Romans were sensitive to this content; the likely use of pattern books in selecting programs for domestic decoration suggests a synoptic awareness of it. This points to the applicability of contemporary theories of representation and power, and Mulvey's model of visual pleasure in narrative film (...)
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  17.  11
    The (in)visibility of the gods in the Greco-Roman world and of God in Hellenistic Judaism: A comparison.Dirk Van der Merwe - 2015 - HTS Theological Studies 71 (1).
    The attribute of visibility of a reckoned divine being is one that is not discussed often; it is one of the more obscure attributes of deities and not an easy subject to embark upon. Not much data is available on this subject, and the available information often seems contradictory. This article investigates briefly the references concerning the visibility of the gods in the GrecoRoman world as well as the visibility of God in Hellenistic Judaism. In order to gain more clarity, (...)
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  18.  4
    Apuleius: Metamorphosen literarischer Vorlagen: Untersuchung dreier Episoden des Romans unter Berücksichtigung der Philosophie und Theologie des Apuleius.Hans Münstermann - 1995 - Walter de Gruyter.
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  19. The Waterfowl of Etruria: A Study of Duck, Goose, and Swan Iconography in Etruscan Art.Randall L. Skalsky - 1997 - Dissertation, Florida State University
    Waterfowl--ducks, geese, and swans--are a pervasive, ubiquitous element in Etruscan art, just as they are in well-watered Etruria itself. From the formative Villanovan Period though the terminus of Etruscan culture, waterfowl are regularly depicted in a variety of plastic and glyphic media: pottery, painting, metalwork, and stone. Waterfowl are particularly frequent in funerary contexts. Minimal attention, however, has been accorded this unique branch of avians; waterfowl are generally assumed to have little more than decorative value in the present literature, Nonetheless, (...)
     
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  20.  13
    O Erotykach Franciszka Dionizego Kniaźnina.Anna Rogala - 2011 - Acta Universitatis Lodziensis. Folia Litteraria Polonica 2 (2):51 - 61.
    The article presents four erotic poems by Franciszek Dionizy Kniaźnin: Spocznienie, Z Anakreonta, Ognie młodości and Pasterka, together with an editorial compilation. All poems come from the first book of Erotics published in 1779 and the goal underlying their selection was to present the variety of motifs intertwining in this anthology. The book has its direct addressee, namely the mythological Roman goddess of love, and a considerable part of Kniaznin’s erotics are dedicated to this emotion in which Cupid, Venus and (...)
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  21.  2
    Caerulean Hounds and Puppy-Like Voices: The Canine Aspects of Ancient Sea Monsters.Ryan Denson - 2023 - Classical Quarterly 73 (2):520-531.
    This article examines the dog-like aspects and associations of two marine monsters of Graeco-Roman antiquity: Scylla and the κῆτος. Both harbour recognizably canine features in their depictions in ancient art, as well as being referenced as dogs or possessing dog-like attributes in ancient texts. The article argues that such distinctly canine elements are related to, and probably an extension of, the conceptualization of certain marine animals, most prominently sharks, as ‘sea dogs’. Accordingly, we should understand these two sea monsters and (...)
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  22.  9
    L'imaginaire de l'homme romain: dualité et complexité.Joël Thomas - 2006 - Bruxelles: Éditions Latomus.
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  23.  16
    Antigone rising: the subversive power of the ancient myths.Helen Morales - 2020 - New York: Bold Type Books.
    The picture of classical antiquity most of us learned in school is framed in certain ways -- glossing over misogyny while omitting the seeds of feminist resistance. Many of today's harmful practices, like school dress codes, exploitation of the environment, and rape culture, have their roots in the ancient world. But in Antigone Rising, classicist Helen Morales reminds us that the myths have subversive power because they are told -- and read -- in different ways. Through these stories, whether it's (...)
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  24.  6
    L’orrore negli occhi. L’antichità classica e la mostruosità.Igor Baglioni - 2021 - Studi di Estetica 20.
    In this study, I have outlined the path through which the “monster” typology in its multiple meanings came to be defined in the context of the history of classical antiquity. In following this path, attention was paid more to the monstrous entities of the Greek mythological tradition.
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  25.  4
    Merciful Minerva in a Modern Metropolis.Dennis Knepp - 2017-03-29 - In Jacob M. Held (ed.), Wonder Woman and Philosophy. Wiley. pp. 151–161.
    Aphrodite, Athena, Mercury, and Hercules are all interesting characters from Greek Mythology, and William Moulton Marston makes it clear that their powers now "fight for America" in World War II. Wonder Woman's "Merciful Minerva!" uses the Roman name for Athena, and it is clear that her physical power and skill with weaponry is based on the ancient goddess. Wonder Woman's origin story uses the ancient Greek in exactly the same way the philosopher Georg Wilhelm Friedrich Hegel does in his Philosophy (...)
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  26. Phi Cd Rom #5.3.John Milton - 1991 - Packard Humanities Institute.
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  27.  4
    Travail et émancipation dans l’épicurisme antique : Prométhée revisité.Pierre-Marie Morel - 2017 - Revue Internationale de Philosophie 278 (4):451-467.
    The Greek and Roman atomistic tradition (whose most famous representatives are Democritus, Epicurus and Lucretius), defends radical and immanentist ideas about the discovery of technologies in human societies. The appearance of new technologies, insofar as it is due to the satisfaction of human needs and derives from natural necessity, reveals that human work is in some way a natural process. Consequently, human beings do not need any kind of Promethean intervention, which would provide them with new skills and technologies. However, (...)
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  28.  29
    Iphigeneia in Philadelphia.Barbara Burrell - 2005 - Classical Antiquity 24 (2):223-256.
    A long-misinterpreted Roman provincial coin shows a mythological scene in order to make a remarkable claim: that Iphigeneia, Orestes, and Pylades fled from the land of the Taurians to Philadelphia in Lydia , and there set up their stolen image, identified by the Philadelphians as their patron Artemis Anaitis. This Persianized goddess was generally depicted as an Anatolian image almost identical to the Artemis of Ephesos; it is the bond between the two goddesses that may be the immediate basis of (...)
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  29.  12
    Deweyan Experimentalism and the Problem of Method in Political Philosophy.Joshua Forstenzer - 2019 - New York, USA: Routledge.
    This book proposes a pragmatist methodological framework for generating practically relevant political philosophy. It draws on John Dewey's social and political philosophy to develop an "experimentalist" method, thus charting a middle course between idealism and realism in political philosophy. Deweyan experimentalism promises to balance civic deliberation, empirical facts, and moral considerations by reconstructing Dewey's pragmatist conceptions of 'philosophy' and 'democracy' from the perspective of social action. While some authors have taken the steps to articulate Dewey's experimentalism, they have focused on (...)
  30.  24
    A Study of Myth and Religious Colors in British and American Literature.Wei Wang - 2023 - European Journal for Philosophy of Religion 15 (2):15-30.
    Literature from the United Kingdom and the United States represents the cultural expression of those peoples' lived experiences. Reading British and American literature may also aid in our understanding of the values, worldview, and ideological underpinnings of western civilization. Therefore, this thesis examines the mythological and religious themes in British and American literature using literary works from both countries. Greek Myth is the source and soil of ancient Greek literature. Ancient Greek and Roman literature is a rich treasure for later (...)
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  31.  49
    Image and Silence.Giorgio Agamben & Leland de la Durantaye - 2012 - Diacritics 40 (2):94-98.
    In lieu of an abstract, here is a brief excerpt of the content:Image and SilenceGiorgio AgambenTranslated by Leland de la Durantaye (bio)[End Page 94]In the Roman pantheon there is a goddess named Angerona, represented with her mouth bound and sealed (ore obligato signatoque).1 Her finger is raised to her lips as if to command silence. Scholars claim that she represents, in the context of pagan mystery cults, the power of silence, although there is no consensus among them as to how (...)
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  32.  10
    Satire and its Metamorphosis in the Period of Antiquity.Daniella Bilohryva - 2023 - Filosofska Dumka (Philosophical Thought) 3:159-172.
    The article considers the question of the study of satire in philosophy. The study found that satire is an underdeveloped topic in the field of Ukrainian philosophy and the philosophy of Englishspeaking countries. For instance, the works of the last five to six years by such philosophers as D. Ab rahams and D. Declercq, who echoed the opinion of C. W. Mendell concerning the close connection of satire with philosophy. In the work “Satire as Popular Philosophy” created at the be (...)
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  33.  23
    Hermeneutik des Mythos. Philosophie der Mythologie zwischen Lógos und Léxis.Paul Sailer-Wlasits - 2007 - Edition Va Bene.
    Die herausragende Gemeinsamkeit unzähliger Mythen ist ihre immense textuelle Haltbarkeit. Der narrative Grundbestand ihres ursprünglichen Sagens überbrückt die Jahrtausende. Von der polytheistischen Genese des Mythos über die Ikonologie der Gottesnamen bis zur Ästhetik des Mythischen reicht die Lektüre der Theogonie. Zusammen mit den Abnützungen, Verwerfungen und Brüchen des mythologischen Diskurses stellen metaphorische und tautegorische Aspekte ein lebendiges Andenken an den Ursprung der Erzählung dar. Kap. 1: Die Gabe der Theogonie Kap. 2: Die Dauer des Himmels Kap. 3: Ikonologie der Gottesnamen (...)
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  34.  17
    L’énigme et la culture littéraire d’Augustin.Guy-H. Allard - 1974 - Philosophiques 1 (2):61-78.
    Après avoir montré brièvement la place et le rôle de l'énigme en culture littéraire, cet article s'attache à montrer les procédés littéraires à l'oeuvre dans l'analyse augustinienne de deux grandes énigmes : l'homme-individu, l'homme-société. L'énigme qu'Augustin trouve au fond de l'homme, c'est d'abord une controversia , conflit qui le conduit à postuler la présence de ce qu'on appelle aujourd'hui l'inconscient ; mais ici l'herméneutique est menée avec des concepts littéraires et non médico-biologiques. D'autre part, les rapports sociaux de l'homme ne (...)
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  35.  9
    Reassessing Justin Martyr’s Binitarian Orientation In 1 Apology 33.Stephen O. Presley - 2019 - Perichoresis 17 (1):41-53.
    Many scholars argue that Justin is either inconsistent or confused in his view of the Spirit in relation to the Logos. The most decisive section in this discussion is 1Apol. 33, where Justin appears to confuse the titles and unify the functions of the Logos and the Spirit. This essay argues that this apparent confusion is conditioned by Justin’s particular christological reading of Isaiah 7:14 in order to meet the demands of his own understanding of the apostolic faith. The interpretation (...)
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  36.  7
    Die neue Wissenschaft über die gemeinschaftliche Natur der Völker: Nach der Ausgabe von 1744.Giambattista Vico - 2000 - De Gruyter.
    Giambattista Vico (1668-1744) was one of the most original and idiosyncratic philosophers before Kant and Hegel. Although Giorgio Vasari had already diagnosed a cycle of rise, blossoming and decline in the history of art, Vico was the first to base this on a philosophical system. Isolated in Naples from direct contact with the philosophical life of his times, he worked at his grand design of the cycles of rise, blossoming, decline and eternal return which he saw in all areas of (...)
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  37.  6
    Pommes agonistiques à Delphes : réflexions autour du cognassier sacré d'Apollon.Sylvain Perrot - 2009 - Bulletin de Correspondance Hellénique 133 (1):153-168.
    Agonistic Apples at Delphi : Reflexions about Apollo''s Sacred Quince Tree According to texts and iconography a new award was created during Roman times for Pythian winners : mh''la, «apples ». It seems possible to identify more precisely the variety, thanks to ancient texts about botany, especially one from Athenaeus who speaks about mh''la Delf ikav. These one were maybe obtained by grafting an apple tree on a quince tree. This graft was particularly liked in the Greco-Roman world. For a (...)
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  38.  35
    Polysemy does not exist, at least not in the relevant sense.Gabor Brody & Roman Feiman - 2024 - Mind and Language 39 (2):179-200.
    Based on the existence of polysemy (e.g., lunch can refer to both food and events), it is argued that central tenets of externalist semantics and Fodorian concept atomism, an externalist theory on which words lack semantic structure, are unsound. We evaluate the premise that these arguments rely on—that polysemous words have separate, finer‐grained senses. We survey the evidence across psychology and linguistics and argue that it shows that polysemy does not exist, at least not in this “sense”. The upshot is (...)
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  39.  91
    The speech of Pythagoras in Ovid Metamorphoses_ 15: Empedoclean _Epos.Philip Hardie - 1995 - Classical Quarterly 45 (01):204-.
    Ovidians continue to be puzzled by the 404-line speech put into the mouth of Pythagoras in book 15 of the Metamorphoses. Questions of literary decorum and quality are insistently raised: how does the philosopher's popular science consort with the predominantly mythological matter of the preceding fourteen books? Do Pythagoras' revelations provide some kind of unifying ground, a ‘key’, for the endless variety of the poem? Can one take the Speech as a serious essay in philosophical didactic, or is it all (...)
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  40.  5
    Christus medicus – Christus patiens: Healing as exorcism in context.Andries G. van Aarde - 2019 - HTS Theological Studies 75 (4):1-10.
    The aim of this article is to argue that healing stories in the Jesus tradition should be understood as exorcisms, even if the concept of demonisation does not occur in the narrative. In the theistic and mythological context of the 1st-century Graeco-Roman religious and political world, external forces responsible for social imbalances pertain to the demonisation of body and spirit. Medical cure was also embedded in the same biopolitical setting. The article describes aspects of this biopolitics and the role of (...)
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  41.  12
    Neo-colonialism in the Polish rural world: CAP approach and the phenomenon of suitcase farmers.Mirosław Biczkowski, Roman Rudnicki, Justyna Chodkowska-Miszczuk, Łukasz Wiśniewski, Mariusz Kistowski & Paweł Wiśniewski - 2022 - Agriculture and Human Values 40 (2):667-691.
    Notwithstanding the opportunities it provides, the implementation of some measures of the EU Common Agricultural Policy (EU CAP), including agri-environment-climate measures (AECMs), also generates threats. The study identifies an extremely disturbing process that can be referred to as “internal neo-colonialism”, which has been driven by the technocratic agrarian policy of the EU and transformations in Poland at the turn of the twenty-first century. The associated disadvantageous practices mainly affect areas under threat of marginalisation and peripheralisation, including Poland with its post-Socialist (...)
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  42. .Roman Frigg & James Nguyen - 2016
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  43.  13
    Baby steps for Octavian: 44 B.c.?D. Wardle - 2018 - Classical Quarterly 68 (1):178-191.
    Historians of antiquity are trained to be suspicious of accounts that may retroject onto the early years of figures, who were later dominant, positive traits that plausibly were exhibited only later, in essence the creation of a mythology. In the case of the Emperor Augustus, who exercised a firm control on the Roman world for over forty years after the defeat of his rival M. Antonius and introduced a new form of government, the probability that the years of his ascent (...)
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  44.  13
    Changing Changelessness: On the Genesis and Development of the Doctrine of Divine Immutability in the Ancient and Hellenic Period.Milton Wilcox - 2018 - Dissertation, University of South Florida
    This project will track and explain the development of the Doctrine of Divine Immutability from early mythological and scriptural source material that seems to indicate that divine entities are changeable into metaphysical systems that demand a perfectly consistent deity. The Doctrine of Divine Immutability is a philosophical and theological postulate that has long been a staple of systematic metaphysics and theology, but its function in robust and fully formed systems is different than its function when it is first generated in (...)
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  45.  4
    Bilddenkmäler Zur Germanischen Götter- Und Heldensage.Sigmund Oehrl & Wilhelm Heizmann (eds.) - 2015 - De Gruyter.
    "For the first time, the authors present the most important iconographic sources for German mythology and heroic legends and discuss them based on the latest research. A focus is placed on interpretation and on new technical methods for autopsy and visual documentation. The geographic scope includes Scandinavia, England, and Germany, and the time frame extends from the period of the Roman Empire to the late Viking Age"--Provided by publisher.
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  46.  5
    Ėskhatologii︠a︡ i ėpikureizm v antichnom mire: izbrannye raboty.I︠U︡līan Kulakovskīĭ - 2002 - Sankt-Peterburg: Aleteĭi︠a︡. Edited by A. A. Puchkov.
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  47. An Unconventional History of Hermeneutics in the West.Richard Palmer, Wen-Hsiang Chen & Yueh Lin - 2008 - Philosophy and Culture 35 (2):21-44.
    This is Palmer 2004 years come to Taiwan, Lo Fu Jen Catholic University in light of the second lecture series lecture, described as vulgar different flow history of Western hermeneutics. This means a comprehensive history of hermeneutics unifying different from the contemporary general domain of hermeneutics for individual study. This ancient Egypt, Rome hope臘nervous, then interpretation of the Bible, the Protestant development, the liberation of neural science, until the liberation of Latin America contemporary neural science, etc., all kinds of important (...)
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  48. Hegel's interpretation of the religions of the world: the logic of the gods.Jon Stewart - 2018 - New York: Oxford University Press.
    In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical (...)
     
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    Employees Adhere More to Unethical Instructions from Human Than AI Supervisors: Complementing Experimental Evidence with Machine Learning.Lukas Lanz, Roman Briker & Fabiola H. Gerpott - 2023 - Journal of Business Ethics 189 (3):625-646.
    The role of artificial intelligence (AI) in organizations has fundamentally changed from performing routine tasks to supervising human employees. While prior studies focused on normative perceptions of such AI supervisors, employees’ behavioral reactions towards them remained largely unexplored. We draw from theories on AI aversion and appreciation to tackle the ambiguity within this field and investigate if and why employees might adhere to unethical instructions either from a human or an AI supervisor. In addition, we identify employee characteristics affecting this (...)
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    The speech of Pythagoras in OvidMetamorphoses15: EmpedocleanEpos.Philip Hardie - 1995 - Classical Quarterly 45 (1):204-214.
    Ovidians continue to be puzzled by the 404-line speech put into the mouth of Pythagoras in book 15 of theMetamorphoses.Questions of literary decorum and quality are insistently raised: how does the philosopher's popular science consort with the predominantly mythological matter of the preceding fourteen books? Do Pythagoras' revelations provide some kind of unifying ground, a ‘key’, for the endless variety of the poem? Can one take the Speech as a serious essay in philosophical didactic, or is it all a mighty (...)
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