Results for 'Philosophic Sages'

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  1. : A Mystical Treatise by a Philosopher Sage.Janis Eshots - unknown - Kheradnameh Sadra Quarterly 15.
    This short thesis contains many philosophical and mystical views of Mulla Sadra. He has divided this book into forty chapters and presented the basis of his philosophical views in it. Among these views are Divine Essence and Attributes, the Reality of "being" , creation and its stages, the spiritual journey and a discussion of the effects of love.In the first chapter, Mulla Sadra explicated the meaning and the definition of "being". He asserted that being is an external reality which has (...)
     
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  2. Seer, Sage, Sophist, Philosopher: The Emergence of Philosophy in Classical Athens.Timothy W. Allen - 1996 - Dissertation, University of Cincinnati
    Many scholars have investigated the origins of philosophy in ancient Greece. The standard approach to this problem has been to see philosophical thinking as having evolved from some pre-existing intellectual enterprise, such as literature or technology. Scholars who approach the problem also generally identify one of the presocratics as the "first philosopher." ;No consensus has emerged regarding any of these issues. Closer examination reveals that although the enterprises in which these early contributors were engaged are interesting, they do not qualify (...)
     
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  3. Is Elijah Masinde a Sage-Philosopher? The Dispute Between H. Odera Oruka and Chaungo Barasa.Gail Presbey - 1997 - In Kai Kresse & Anke Graness (eds.), Sagacious Reasoning: Henry Odera Oruka in Memoriam. Frankfurt am Main, Germany: Peter Lang Verlag. pp. 195-209.
    A constant question that arises when study in H. Odera Oruka's sage philosophy project is, who is a sage? What attributes are necessary? While Oruka tried to provide criteria for categorization of folk and philosophical sages, some critics note that the criteria is not clear, or not clearly applied. This paper focuses on Elijah Masinde, a Kenyan prophet who agitated against British colonialism in Kenya. The question of whether or not Masinde was a sage was debated by H. Odera (...)
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  4.  1
    Sage-King and Philosopher-King.Elena Avramidou - 2018 - Proceedings of the XXIII World Congress of Philosophy 8:7-14.
    Confucius and Plato live in the so called Axial age and in a social and political situation that presents similarities. Thus, both thinkers, inspired by their passion for virtue and justice and the desire for a better political organization, introduce ways to restore peace, order and harmony. They develop, accordingly, a political and moral theory that aims at combining knowledge and power through ethics. The sage-king and the philosopher-king are, respectively, the capstone of the political system that they introduce. Therefore, (...)
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  5.  3
    Philosophers, Mystics, and Other Sages: Wisdom in Early Islamic Thought.Nadja Germann - 2021 - Philosophy East and West 71 (3):603-623.
  6. Jesus as Philosopher: The Moral Sage in the Synoptic Gospels.Runar M. Thorsteinsson - 2018 - Oxford University Press.
    This book examines the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by philosophical traditions. It considers how the authors discussed Jesus in relation to contemporary philosophy.
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  7. Henry Odera Oruka.Philosophic Sages - forthcoming - African Philosophy: A Classical Approach.
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  8.  19
    The Sage and the People: The Confucian Revival in China.Sebastien Billioud & Joel Thoraval - 2015 - Oxford University Press USA.
    Winner of the 2015 Pierre-Antoine Bernheim Prize for the History of Religion by the Académie des Inscriptions et Belles-LettresAfter a century during which Confucianism was viewed by academics as a relic of the imperial past or, at best, a philosophical resource, its striking comeback in Chinese society today raises a number of questions about the role that this ancient tradition might play in a contemporary context. The Sage and the People is the first comprehensive enquiry into the "Confucian revival" that (...)
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  9. The Philosopher as Sage.R. C. Roberts - 1994 - Journal of Religious Ethics 22:409-31.
     
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  10.  14
    Review: The Philosopher as Sage: A Review Essay. [REVIEW]Robert C. Roberts - 1994 - Journal of Religious Ethics 22 (2):407 - 431.
    Recent books by Paul Johnston, D. Z. Phillips, Philip Shields, and B. R. Tilghman all depict Wittgenstein as centrally concerned with ethics, but they range from representing his main works as expressing and advocating a particular religious-ethical outlook (Shields) to arguing that his work has no ethical content but aims primarily to clarify such logical distinctions as that between ethical and empirical judgments (Johnston). All four books raise the question about the moral philosopher's proper role, and each suggests a rather (...)
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  11. Paul Valéry a Philosopher for Philosophers, the Sage.William Kluback - 1999 - Peter Lang.
    who is absorbed by science and medicine. This is William Kluback's seventh volume in a series of studies on Paul Valéry. This book shows how Valéry went beyond philosophy to wisdom. His achievement was so rare that we remain fascinated by his writings. We see in him a man whose constructions build bridges from one human endeavor. He is a poet who is absorbed by science and medicine.
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  12.  1
    The SAGE Handbook of the Philosophy of Social Sciences.Ian C. Jarvie & Jesus Zamora-Bonilla (eds.) - 2011 - Sage Publications.
    In this exciting Handbook, Ian Jarvie and Jesús Zamora-Bonilla have put together a wide-ranging and authoritative overview of the main philosophical currents and traditions at work in the social sciences today. Starting with the history of social scientific thought, this Handbook sets out to explore that core fundamentals of social science practice, from issues of ontology and epistemology to issues of practical method. Along the way it investigates such notions as paradigm, empiricism, postmodernism, naturalism, language, agency, power, culture, and causality.
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  13.  26
    Sage Philosophy: Criteria That Distinguish It From Ethnophilosophy and Make It a Unique Approach Within African Philosophy.Gail M. Presbey - 2007 - Philosophia Africana 10 (2):127-160.
    An article by F. Ochieng'-Odhiambo asserted that Prof. H. Odera Oruka's work on "philosophic sagacity" in Kenya could be divided into three periods, beginning with an early period denouncing ethnophilosophy and ending with a later period which embraced and engaged in ethnophilosophy. This article says that such a characterization is inaccurate, because Odera Oruka continued to distinguish sage philosophy from ethnophilosophy in several key ways, even in his later work. While pointing out Odera Oruka's changing positions is a service (...)
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  14.  7
    Dialogues with Scientists and Sages: The Search for Unity.Renée Weber (ed.) - 1986 - Routledge & Kegan Paul.
    This is the first book in which contemporary scientists and mystics share with us-in their own words-their views on space, time, matter, energy, life, consciousness, creation and on our place in the scheme of things. The book is also the story of an American philosopher who-with these dialogues-ventures into ground-breaking territory, and of her search in America, Europe, India and Nepal for people whose work is at the center of our understanding of reality.
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  15.  44
    Creatio Ex Nihilo – a Genuinely Philosophical Insight Derived From Plato and Aristotle? Some Notes on the Treatise on the Harmony Between the Two Sages.Benjamin Gleede - 2012 - Arabic Sciences and Philosophy 22 (1):91-117.
    The article aims at demonstrating that in attributing the creatio ex nihilo to both Plato and Aristotle as their unanimous philosophical conviction the Treatise on the Harmony between the Two Sages deeply depends upon the Neoplatonic reading of those two philosophers. The main obstacles for such a view in the works of the two sages are Plato's assumption of a precosmic chaos in the Timaeus and Aristotle's denial of any efficient causality to the unmoved mover in the Metaphysics. (...)
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  16.  53
    Encountering the Wilderness, Encountering the Mist: Nature, Romanticism, and Contemporary Paganism.Vanessa Sage - 2009 - Anthropology of Consciousness 20 (1):27-52.
    This article asks how ideas about nature in the 18th and 19th century Romantic movement have traveled in and been translated by the various religious groups that constitute contemporary Paganism. Drawing on the work of poets, philosophers, historians, social scientists, and contemporary Pagans themselves, the article argues that contemporary Paganism borrows freely from Romantic notions of inspiration and imagination to craft a vision of nature, that, for them, responds to the emotional and political needs of their own time and place. (...)
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  17. Sages and Schoolmen.Arland Ussher - 1967 - [Chester Springs, Pa.]Dufour Editions.
    Every philosopher paints his own picture of the Cosmos and man's part in it. Philosophies contradict each other as necessarily as art styles vary. This is the conviction of the author who illustrates his beliefs in short studies of twenty-nine thinkers from the Pythagoreans to the Renaissance.
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  18. Saints, Heroes, Sages, and Villains.Julia Markovits - 2012 - Philosophical Studies 158 (2):289-311.
    This essay explores the question of how to be good. My starting point is a thesis about moral worth that I’ve defended in the past: roughly, that an action is morally worthy if and only it is performed for the reasons why it is right. While I think that account gets at one important sense of moral goodness, I argue here that it fails to capture several ways of being worthy of admiration on moral grounds. Moral goodness is more multi-faceted. (...)
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  19.  50
    Truth-Reliability and the Evolution of Human Cognitive Faculties.James Sage - 2004 - Philosophical Studies 117 (1-2):95-106.
  20.  1
    Learning to Be a Sage: Selections From the Conversations of Master Chu, Arranged Topically.Daniel K. Gardner (ed.) - 1990 - University of California Press.
    Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...)
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  21. Kenyan Sage Philosophy: A Review of Critique. [REVIEW]Jay M. Van Hook - 1995 - Philosophical Forum 27 (1):54-65.
     
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  22.  13
    Laurent Bove et Colas Duflo (dir.), Le Philosophe, le Sage et le Politique. De Machiavel aux Lumières.Frédéric Gabriel - 2003 - Astérion 1.
    Le titre de ce recueil indique trois fonctions et une période. Heureux complément au très beau volume, plus historique, dirigé par Ran Halévi (Le savoir du Prince du Moyen Age aux Lumières, Paris, Fayard, 2002), son intérêt repose sur le jeu permis par cette triade problématique. Du conseiller professionnel au pur littéraire, de nombreux auteurs et textes aux statuts différents sont examinés. Au-delà de la question classique de l’engagement du philosophe dans un domaine qui n’est pas pour lui..
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  23.  4
    Dialogs and Solidarity Among the Sages: Bimal Krishna Matilal and Henry Odera Oruka’s Advocacy for the Philosophical Rationality of Non-Western Cultures.Eddah Mbula Mutua & David Peter Lawrence - 2020 - Journal of Dharma Studies 2 (2):153-162.
    Our paper builds on earlier research to show how Bimal Krishna Matilal and Henry Odera Oruka challenge dominant narratives of the West-centered progress of philosophical and other forms of critical rationality. On the basis of persisting “enlightenment” and colonialist prejudices, a majority of Western philosophers have ignored philosophical inquiry in non-Western cultures. Both philosophical decolonizers had much of their upbringing and education while their countries were British colonies, earned their Ph.D.s in the West, and became renowned philosophers at Oxford and (...)
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  24. Seven Sages: The Story of American Philosophy.Hendrikus Boeve Van Wesep - 1960 - New York: Longmans, Green.
     
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  25. Théonas, Ou, les Entretiens d'Un Sage Et de Deux Philosophes Sur Diverses Matières Inégalement Actuelles.Jacques Maritain - 1921 - Nouvelle Librairie Nationale.
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  26. "Reception in Ribot House: Descartes Meets the 18th Century Philosophers". Text of Bishop Maurice le Sage and Hauteroche D'Hulst.Paola Dessi - 2010 - Giornale Critico Della Filosofia Italiana 6 (2):381 - +.
     
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  27.  39
    I Am Not a Sage but an Archer: Confucius on Agency and Freedom.Rina Marie Camus - 2019 - Philosophy East and West 68 (4):1042-1061.
    Is freedom a Western concept? As a multifaceted human experience it seems fairly transcultural. Freedom is hardly a focus of philosophical discourses in China as it is in the West, and I suppose this partly accounts for the difficulty in tracking freedom and closely related notions of agency, choice, and autonomy in Chinese philosophy.Over four decades ago Herbert Fingarette raised the controversial idea about the absence of freedom in Confucian ethics. Although not intending to denigrate, Fingarette raised a polemic that (...)
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  28.  27
    Book Review : Kikuchi J, Simmons H Eds 1992: Philosophic Inquiry in Nursing. London: Sage. 117pp. 9.95. ISBN 080 39 44608. [REVIEW]B. Clifton - 1994 - Nursing Ethics 1 (1):65-66.
  29.  11
    Mudrecy I Fílosofy Drevrej Indii. Nekotorye Problemy Kulturnogo Nasledija. (The Sages and Philosophers of Ancient India; Some Problems of the Indian Cultural Heritage)Mudrecy I Filosofy Drevrej Indii. Nekotorye Problemy Kulturnogo Nasledija. [REVIEW]Ludwik Sternbach, G. M. Bongard-Levin & A. V. Gerasimov - 1977 - Journal of the American Oriental Society 97 (3):361.
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  30.  13
    Spinoza's Social Sage: Emotion and the Power of Reason in Spinoza’s Social Theory.Ericka Tucker - 2015 - Revista Conatus 9 (17):23-41.
    Far from his ‘rationalist’ image, Spinoza recognizes that we do not emerge from the ground as fully formed rational agents. We are born and develop in social worlds, where our affects, values and conceptions of the world are formed. For Spinoza, even the ‘free’ individual or sage is affected by the social and emotional worlds in which he argues they ought to live. Yet, Spinoza is ambivalent about the social emotions. These socially conditioned affects and values may be harmful to (...)
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  31.  2
    Learning to Be a Sage: Selections From the "Conversations of Master Chu," Arranged Topically.Hsi Chu - 1990 - University of California Press.
    Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi —a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. Homing in on a primary concern of our own time, Gardner focuses on Chu Hsi's passionate interest in education and its importance to individual development. For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. They informed the curricula of (...)
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  32.  5
    Does the Stoic Sage (Sovfov) Possess Aristotelian Discernment (Frovnhsi)?Guy Hamelin - 2010 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 4:93-99.
    The intelectual virtue of discernment occupies a privileged position in Aristotle’s ethics, since it intervenes in judging and choosing the best option regarding our voluntary actions. As for the Stoics, the virtues are cognitions and can be reduced to only one. The person who possesses that unique virtue is called a ‘sage’ and is able to choose, for himself, the right action to reach happiness. Thus, we propose to discover if the Stoic sage can be compared to the prudent man (...)
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  33. Moses Mendelssohn: Sage of Modernity.Shmuel Feiner - 2010 - Yale University Press.
    The "German Socrates," Moses Mendelssohn was the most influential Jewish thinker of the eighteenth and nineteenth centuries. A Berlin celebrity and a major figure in the Enlightenment, revered by Immanuel Kant, Mendelssohn suffered the indignities common to Jews of his time while formulating the philosophical foundations of a modern Judaism suited for a new age. His most influential books included the groundbreaking Jerusalem and a translation of the Bible into German that paved the way for generations of Jews to master (...)
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  34.  37
    Are Psychopaths Morally Sensitive?Bruce Maxwell & Leonie Le Sage - 2009 - Journal of Moral Education 38 (1):75-91.
    Philosophical and psychological opinion is divided over whether moral sensitivity, understood as the ability to pick out a situation's morally salient features, necessarily involves emotional engagement. This paper seeks to offer insight into this question. It reasons that if moral sensitivity does draw significantly on affective capacities of response, then moral insensitivity should be characteristic of psychopathy, a diagnostic category associated with pathologically low affectivity. The paper considers three bodies of empirical evidence on the moral functioning of psychopaths: (1) psychopathy (...)
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  35.  14
    Transmitting the Sage's "Heart" : Instructing Absolute Practice—The Perfection of the Perfect Teaching in Mou Zongsan's Reconstruction of the Confucian Daotong.Rafael Suter - 2018 - Philosophy East and West 68 (2):516-538.
    Mou Zongsan, one of the main representatives of New Confucianism in twentieth-century China, has presented, under the designation of a moral metaphysics, an ambitious philosophical reconstruction of Confucianism drawing both on Kantian critique and Buddhist scholasticism. I have argued elsewhere that this "philosophized" Confucianism can be understood as a reformulation of the daotong, the traditional view that the correct transmission of the Confucian Way proceeds from a master to his disciples. Unlike what Mou's prominent academic standing, at least in his (...)
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  36.  26
    Transmitting the Sage's "Heart" : Unsealing Moral Autonomy—Intellectual Intuition and Mou Zongsan's Reconstruction of the "Continuity of the Way".Rafael Suter - 2017 - Philosophy East and West 68 (1):223-241.
    A major figure in New Confucianism,1 Mou Zongsan 牟宗三 is often considered one of the most important thinkers of twentieth-century China. His philosophical work he labeled "moral metaphysics," a caption inspired by Kant's term "moral theology," marking, at one and the same time, both an homage to and a disapproval of the German philosopher's work. In Mou's view, Kant, unable to come up with a convincing solution to the problem of integrating practical and theoretical philosophy, fails to provide a viable (...)
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  37.  33
    Sublating Reverence to Parents: A Kierkegaardian Interpretation of the Sage-King Shun’s Piety.Lauren F. Pfister - 2013 - Journal of Chinese Philosophy 40 (1):50-66.
    In the Mengzi there is a hypothetical situation relating how the ancient sage-king Shun 舜 would respond if his father had committed murder. This has recently become a source of debate among Chinese philosophers. Here we will apply arguments made by Johannes de silentio (Kierkegaard's pseudonym) about the “teleological suspension of the ethical” related to the action of the biblical Abraham, and link them up to alternative interpretations of the actions of Shun. This challenges the current and traditional interpretations of (...)
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  38.  10
    An Exceptional Sage and the Need for the Messenger: The Politics of Fiṭra in a 12th-Century Tale.Raissa A. von Doetinchem de Rande - 2019 - Arabic Sciences and Philosophy 29 (2):207-226.
    This paper argues that Ibn Ṭufayl in his Ḥayy ibn Yaqẓān offers a surprisingly intellectual reading of the term fiṭra and one that has significant consequences for our understanding of the story. We will see that at crucial junctures in the text, fiṭra emerges solely in an intellectual context, implying a gulf amongst humanity that defies common understandings of the term as egalitarian. This gulf, I argue, illuminates the political implications of the tale. For while he emphasizes the broad compatibility (...)
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  39. We, the Professional Sages: Analytic Philosophy’s Arrogation of Argument.Marc Champagne - 2009 - Argument Cultures: Proceedings of the Ontario Society for the Study of Argumentation.
    One claim reiterated with increasing boldness by the “analytic” tradition in philosophy is that what sets it apart from long-time rivals is a shared adherence to proper norms of argumentation. Gradated deviancy from this canon by English-speaking practitioners has therefore raised important questions about who can repair under the banner “professional philosopher.” We will portray as deeply worrisome the idea that argumentation should secure not just conclusions, but disciplinary membership as well.
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  40.  24
    Descartes as Sage: Spiritual Askesis in Cartesian Philosophy.John Cottingham - unknown
  41.  13
    The Bhakta and the Sage: An Intertextual Dialogue.John M. Thompson - 2014 - Dao: A Journal of Comparative Philosophy 13 (1):23-38.
    Comparing the Bhagavad Gītā and the Buddhist essay “Prajñā is Not-knowing” (Panruo Wuzhi 般若無知) yields interesting insights. The texts have similar dialogical structures and discuss complex philosophical matters. Rhetorically, both texts weave together quotations and allusions from other texts, make liberal use of paradox, and have decidedly spiritual intentions. Their differences, though, remain striking. They emerge from distinct circumstances and their original languages (Sanskrit, Chinese) differ markedly. Stylistically, “Prajñā” is more intellectual and less devotional, espousing a distinctly “this worldly” ideal; (...)
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  42.  31
    The Ethical Implications of Sengzhao’s Concept of the Sage.Wei-Hung Yen - 2019 - Asian Philosophy 29 (1):79-87.
    ABSTRACTThis paper is an exploration of the ethical significance of Sengzhao’s concept of the sage as exhibited through a Buddhist practitioner’s expanded understanding and cognition of reality. From a philosophical point of view, I aim to show that the ethical significance of his concept of the sage comprises a shift first from ontology to epistemology, and then from epistemology to ethics. I firstly define Sengzhao’s concept of the sage and present a preliminary account of this concept before elaborating on its (...)
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  43. Verse: Of the Sage Tzu Ya.Bruce P. Woodford - 1955 - Pacific Philosophical Quarterly 36 (1):28.
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  44. Paroles d'Un Sage.Helene Claparded-Spir - 1939 - Philosophical Review 48:234.
     
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  45.  12
    Mind in the Parmenides. [REVIEW]Donald Sage Mackay - 1926 - Philosophical Review 35:190-191.
  46.  4
    On the Claim "All the People on the Street Are Sages".Li Puqun - 2017 - Philosophy East and West 67 (2):419-440.
    The famous statement from the Neo-Confucian tradition, "All the people on the street are sages", is commonly believed to have first been made in a short poem by Zhu Xi about the famous Buddhist city of Quanzhou. In the poem, Zhu Xi writes: "This place has been called a Buddhist kingdom; all the people on the street are sages".1 However, the statement is more frequently attributed to another Neo-Confucian philosopher, Wang Yangming, and it is often alleged to be (...)
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  47.  13
    The Victorian Sage. Studies in Argument.T. M. Knox & John Holloway - 1953 - Philosophical Quarterly 3 (13):382.
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  48.  4
    Calling Philosophers Names: On the Origin of a Discipline.Christopher Moore - 2019 - Princeton: Princeton University Press.
    An original and provocative book that illuminates the origins of philosophy in ancient Greece by revealing the surprising early meanings of the word "philosopher" Calling Philosophers Names provides a groundbreaking account of the origins of the term philosophos or "philosopher" in ancient Greece. Tracing the evolution of the word's meaning over its first two centuries, Christopher Moore shows how it first referred to aspiring political sages and advice-givers, then to avid conversationalists about virtue, and finally to investigators who focused (...)
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  49. The Joy of Torture: Hellenistic and Indian Philosophy on the Doctrine That the Sage is Always Happy Even If Tortured.Joseph Waligore - 1995 - Dissertation, Syracuse University
    Prominent in Hellenistic philosophy is the debate over whether the sage is really always happy even if tortured. This doctrine that the tortured sage is happy is important because the Hellenistic philosophers used this case to debate the power of moral virtue in a person's life. Modern pain research shows that it is indeed possible to be happy while being tortured because pain is not purely a sensory phenomenon. Based on this modern research, I investigate the positions of Epicurus, the (...)
     
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  50.  19
    On the Difficulty Interpreting He Yan’s ‘Emotionless Sage’.Paul J. D'Ambrosio - 2019 - Asian Philosophy 29 (1):34-49.
    ABSTRACTThis paper examines the debate surrounding He Shao’s account that ‘He Yan thinks the sage is without pleasure, anger, sorrow and grief.’ The point of controversy surrounds squaring a perspective on the sage as emotionless with a thinker who otherwise largely expounds values and political views found in the Lunyu and the Laozi. Since proper management of emotions is important in both texts, it is difficult to imagine how He Yan could hold such a radical view. Dealing with this difficulty (...)
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