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William O. Stephens [55]William Stephens [10]William N. Stephens [1]William Olen Stephens [1]
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William O. Stephens
Creighton University
William Stephens
Creighton University
  1. Fake Meat.William O. Stephens - 2018 - Encyclopedia of Food and Agricultural Ethics.
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  2.  24
    Refugees, Exiles, and Stoic Cosmopolitanism.William O. Stephens - 2018 - Journal of Religion and Society 16:73-91.
    The Roman imperial Stoics were familiar with exile. This paper argues that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a “citizen of the world,” a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an “indifferent” that poses no obstacle to happiness. Other people are our fellow cosmic citizens, (...)
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  3.  23
    Stoicism and Food.William O. Stephens - 2018 - Encyclopedia of Food and Agricultural Ethics.
  4. Epictetus on How the Stoic Sage Loves.William O. Stephens - 1996 - Oxford Studies in Ancient Philosophy 14:193-210.
    I show that in Epictetus’ view (1) the wise man genuinely loves (στέργειv) and is affectionate (φιλόστoργoς) to his family and friends; (2) only the Stoic wise man is, properly speaking, capable of loving—that is, he alone actually has the power to love; and (3) the Stoic wise man loves in a robustly rational way which excludes passionate, sexual, ‘erotic’ love (’έρως). In condemning all ’έρως as objectionable πάθoς Epictetus stands with Cicero and with the other Roman Stoics, Seneca and (...)
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  5. Five Arguments for Vegetarianism.William O. Stephens - 1994 - Philosophy in the Contemporary World 1 (4):25-39.
    Five different arguments for vegetarianism are discussed: the system of meat production deprives poor people of food to provide meat for the wealthy, thus violating the principle of distributive justice; the world livestock industry causes great and manifold ecological destruction; meat-eating cultures and societal oppression of women are intimately linked and so feminism and vegetarianism must both be embraced to transform our patriarchal culture; both utilitarian and rights-based reasoning lead to the conclusion that raising and slaughtering animals is immoral, and (...)
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  6.  93
    Stoic Naturalism, Rationalism, and Ecology.William O. Stephens - 1994 - Environmental Ethics 16 (3):275-286.
    Cheney’s claim that there is a subtextual affinity between ancient Stoicism and deep ecology is historically unfounded, conceptually unsupported, and misguided from a scholarly viewpoint. His criticisms of Stoic thought are thus merely ad hominem diatribe. A proper examination of the central ideas of Stoic ethics reveals the coherence and insightfulness of Stoic naturalism and rationalism. While not providing the basis for a contemporary environmental ethic, Stoicism, nonetheless, contains some very fruitful ethical concepts.
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  7. Stoic Ethics.William O. Stephens - 2004 - Internet Encyclopedia of Philosophy.
    The tremendous influence Stoicism has exerted on ethical thought from early Christianity through Immanuel Kant and into the twentieth century is rarely understood and even more rarely appreciated. Throughout history, Stoic ethical doctrines have both provoked harsh criticisms and inspired enthusiastic defenders. The Stoics defined the goal in life as living in agreement with nature. Humans, unlike all other animals, are constituted by nature to develop reason as adults, which transforms their understanding of themselves and their own true good. The (...)
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  8.  62
    The Ideal of the Stoic Sportsman.William Stephens & Randolph Feezell - 2004 - Journal of the Philosophy of Sport 31 (2):196-211.
    Philosophers of sport have debated whether supporting one team over others is commendable or morally suspect. We show how Stoicism sheds light on this controversy. Several caricature views of Stoic sportsmanship are studied. Stoics learn how to enjoy the blessings that come their way without mistakenly judging challenges to be hardships that detract from their happiness. Stoic sportsmen celebrate the successes of their teams while exercising the virtues of patience, endurance, loyalty, and appreciation of athletic excellence when their teams flounder. (...)
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  9.  38
    Epictetus on Beastly Vices and Animal Virtues.William Stephens - April 2014 - In Dane R. Gordon & David B. Suits (eds.), Epictetus: His Continuing Influence and Contemporary Relevance. Rochester, NY, USA: Rochester Institute of Technology Press. pp. 207–239.
    It is curious that the imperial Stoics, following a precedent of Diogenes the Cynic, employ so many wide-ranging examples of animal behavior. For example, what are we to make of the rigid dichotomy Seneca and Epictetus draw between rational and nonrational beings in relation to the diverse comparisons they make between human virtues and vices on the one hand and animal excellences and "bestial'behaviors on the other? Why are the most potent, diverse, and philosophically significant animal exempla found in Seneca (...)
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  10.  7
    Stoic Ethics: Epictetus and Happiness as Freedom.William O. Stephens - 2007 - London, UK: Continuum.
    The impact of Stoicism on Roman culture and early Christianity was considerable. Unfortunately, little survives of the early writings on Stoicism. Our knowledge of it comes largely from a few later Stoics. In this unique book, William O. Stephens explores the moral philosophy of the late Stoic Epictetus, a former slave and dynamic Stoic teacher. His philosophy, as recorded by one of his students, is the most earnest and most compelling defense of ancient Stoicism that exists. Epictetus' teachings dramatically capture (...)
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  11.  12
    Marcus Aurelius.William O. Stephens - 2005 - In Patricia F. O'Grady (ed.), Meet the philosophers of Ancient Greece: everything you always wanted to know about ancient Greek philosophy but didn't know who to ask. Aldershot, UK: Ashgate. pp. 211-213.
    How putrid is the matter which underlies everything. Water, dust, bones, stench. Again, fine marbles are calluses of the earth; gold and silver, its sediments; our clothes, animal-hair; their purple, blood from a shellfish. Our very breath is something similar and changes from this to that. Meditations, 9 36).
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  12.  3
    If Friendship Hurts, an Epicurean Deserts: A Reply to Andrew Mitchell.William O. Stephens - 2002 - Essays in Philosophy 3 (1):70-72.
    Mitchell defends the Epicurean account of friendship. I argue that since Epicureans are hedonists who hold that all pleasures are good and all pains are bad, Epicureans would desert their friends in circumstances in which standing by their friends causes them pain.
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  13.  15
    The Ethics of the Stoic Epictetus an English Translation.Adolf Friedrich Bonhöffer & William O. Stephens - 2001 - New York, USA: Peter Lang.
    Born a slave, but later earning his freedom and founding a school for teaching Stoicism to the sons of Roman noblemen, Epictetus (c. 50-120 A.D.) has been a popular source of Stoic philosophy for centuries. Originally published in 1894 by the German scholar Adolf Bonhoeffer and here translated into English for the first time, this work remains the most systematic and detailed study of Epictetus' ethics. The basis, content, and acquisition of virtue are methodically described, while important related points in (...)
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  14.  92
    Bryn Mawr Classical Review 1999.11.21. [REVIEW]Robert F. Dobbin & William O. Stephens - 1999 - Bryn Mawr Classical Review 11 (21).
    This work is the latest contribution to the Clarendon Later Ancient Philosophers series edited by Jonathan Barnes and A. A. Long. As with the earlier volumes (John Dillon's Alcinous, The Handbook of Platonism , R. J. Hankinson's Galen, On the Therapeutic Method Books I and II, Richard Bett's Sextus Empiricus, Against the Ethicists, and D. L. Blank's Sextus Empiricus, Against the Grammarians), D(obbin) provides an introduction, an English translation, and a critical commentary predominantly focused on the philosophical content of the (...)
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  15. Bryn Mawr Classical Review 2002.11.03. [REVIEW]A. A. Long & William O. Stephens - 2002 - Bryn Mawr Classical Review 11 (3).
    Up to now scholars have not approached E[pictetus] as author, stylist, educator, and thinker, according to the eminent scholar of Stoicism Tony L[ong]. The aim of this book is to fill precisely this gap. L wants "to provide an accessible guide to reading E, both as a remarkable historical figure and as a thinker whose recipe for a free and satisfying life can engage our modern selves, in spite of our cultural distance from him" (2). This goal is met admirably. (...)
     
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  16. Bryn Mawr Classical Review 97.6.12.William Stephens - manuscript
    Oxford Studies vol. XIV contains five free-standing articles (on Plato, Aristotle and the Stoics), an exchange between Job van Eck and Christopher Rowe about a key passage in the Phaedo, and three lengthy review articles: Michael Wedin on David Bostock's Aristotle: Metaphysics Z and ; Gail Fine on R.J. Hankinson's The Sceptics ; and Anne Sheppard on John Dillon's Alcinous. Only the briefest sketch of the volume is possible.
     
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  17. A. A. Long, Epictetus : A Stoic and Socratic Guide to Life (Review). [REVIEW]William Stephens - 2002 - Bryn Mawr Classical Review.
    Up to now scholars have not approached E[pictetus] as author, stylist, educator, and thinker, according to the eminent scholar of Stoicism Tony L[ong]. The aim of this book is to fill precisely this gap. L wants "to provide an accessible guide to reading E, both as a remarkable historical figure and as a thinker whose recipe for a free and satisfying life can engage our modern selves, in spite of our cultural distance from him" (2). This goal is met admirably. (...)
     
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  18.  15
    Bryn Mawr Classical Review 1999.11.21.William Stephens - manuscript
    This work is the latest contribution to the Clarendon Later Ancient Philosophers series edited by Jonathan Barnes and A. A. Long. As with the earlier volumes (John Dillon's Alcinous, The Handbook of Platonism , R. J. Hankinson's Galen, On the Therapeutic Method Books I and II, Richard Bett's Sextus Empiricus, Against the Ethicists , and D. L. Blank's Sextus Empiricus, Against the Grammarians ), D(obbin) provides an introduction, an English translation, and a critical commentary predominantly focused on the philosophical content (...)
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  19. Bryn Mawr Classical Review 97.6.William Stephens -
    This volume is a collection of fifteen essays (seven on epistemology, eight on ethics), all but one of which are articles previously published between 1974 and 1994. The one new essay, "Methods of sophistry", is the opening chapter. Chapter Two, "KRITH/RION TH=S A)LHQEI/AS," and Chapter Six, "On the difference between the Pyrrhonists and the Academics", were originally published in German, and are translated into English in this volume.
     
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  20.  54
    Stoicism and Emotion. By Margaret R. Graver. University of Chicago Press, 2007. [REVIEW]William Stephens - 2008 - Bryn Mawr Classical Review 2008 (07).
    Don't Stoics notoriously reject emotion altogether? Isn't it precisely their utter lack of feeling, flat affect, and freakish insensibility which make Stoics seem so inhuman and unattractive? In this excellent book Margaret Graver deftly demonstrates that attentive study of the Stoics' theory of emotion squashes such misconceptions. Graver follows her earlier work on Cicero on emotions with a lucidly written (though at times less than maximally engaging), compellingly argued, and carefully researched investigation which should remain an indispensable resource for study (...)
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  21. Book Reviews. [REVIEW]William O. Stephens - 1999 - Journal of the History of Philosophy 37 (2):357.
     
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  22. By William O. Stephens.William Stephens - manuscript
    More than 2,200 years have passed since a group of sober people gathered in a covered colonnade, or stoa, in the marketplace of Athens to discuss the good life – a life of virtue and honor. They became known as Stoics, and their ancient creed is enjoying a renaissance today in, of all things, popular culture.
     
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  23. Can a Stoic Love?William O. Stephens - 2011 - In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
  24. College Bans Nietzsche Quote on Prof's Door.William O. Stephens - unknown
    Kerry Laird, a literature and composition professor who does not have tenure, is in his first year at Temple. He said that, as a student and instructor, he always enjoyed the way professors use their office doors to reveal bits of their personality and to challenge students with cartoons, artwork, and various phrases. So when he started at Temple, he put a cartoon up showing Smokey the Bear, a girl scout and a boy scout and the tag line: “Kids — (...)
     
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  25.  28
    Dumb Beasts and Dead Philosophers: Humanity and the Humane in Ancient Philosophy and Literature. [REVIEW]William O. Stephens - 2008 - Social Theory and Practice 34 (1):139-145.
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  26.  32
    Die Funktion der Dialogstruktur in Epiktets Diatriben.William O. Stephens - 2003 - Ancient Philosophy 23 (2):472-481.
  27.  76
    Die Funktion der Dialogstruktur in Epiktets Diatriben, by Barbara Wehner; Epictetus: A Stoic and Socratic Guide to Life, by A.A. Long. [REVIEW]William O. Stephens - 2003 - Ancient Philosophy 23 (2):472.
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  28.  25
    Don’T Worry, Be Stoic.William O. Stephens - 2007 - Ancient Philosophy 27 (2):452-456.
  29.  22
    Don’T Worry, Be Stoic: Ancient Wisdom for Troubled Times, by Peter J. Vernezze. [REVIEW]William O. Stephens - 2007 - Ancient Philosophy 27 (2):452-456.
  30.  6
    Epictetus and prayer - (k.M.) Landefeld die gebetslehre epiktets. Form, inhalt und funktionen der gebete epiktets im kontext der antiken gebetstradition. (Orbis antiquus 54.) pp. VIII + 224. Münster: Aschendorff, 2020. Paper, €36. Isbn: 978-3-402-14463-3. [REVIEW]William O. Stephens - forthcoming - The Classical Review:1-2.
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  31.  35
    Epictetus’ Handbook and the Tablet of Cebes: Guides to Stoic Living. [REVIEW]William O. Stephens - 2008 - Ancient Philosophy 28 (2):460-466.
  32.  12
    Food for Thought: The Debate Over Eating Meat Edited by Steve F. Sapontzis. [REVIEW]William O. Stephens - 2006 - Journal of Philosophy, Science and Law 6:1-4.
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  33.  11
    Home | Archives | Announcements | About the Journal | Submission Information | Contact Us.William Stephens - manuscript
    Are animals our domestic companions, fellow citizens of the ecosystems we inhabit, mobile meals and resources for us, or some combination thereof? This well chosen collection of essays written by recognized scholars addresses many of the intriguing aspects concerning the controversy over meat consumption. These aspects include not only eating meat, but also hunting animals, breeding, feeding, killing, and shredding them for our use, buying meat, the economics of the meat industry, the understanding of predation and food webs in ecology, (...)
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  34. Hypotheses and Evidence.William N. Stephens - 1968 - New York: Crowell.
     
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  35. How to Think Like a Roman Emperor: The Stoic Philosophy of Marcus Aurelius, by Donald Robertson. [REVIEW]William O. Stephens - forthcoming - Ancient Philosophy 40 (2):516-519.
    A review of Donald Robertson, How to Think Like a Roman Emperor: The Stoic Philosophy of Marcus Aurelius. St. Martin's Press, 2019.
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  36. If Friendship Hurts, an Epicurean Deserts : A Reply to Andrew Mitchell.William O. Stephens - 2011 - In Adrianne Leigh McEvoy (ed.), Essays in Philosophy. Rodopi. pp. 7.
    In “Friendship Amongst the Self-Sufficient: Epicurus” (this Journal, Vol. 2, No. 2, June 2001), Andrew Mitchell explores the Epicurean view of the relationship between self-sufficiency and friendship by contrasting it with the views of Aristotle and the Stoics. Epicurus, Aristotle, and the Stoics do indeed have interestingly different views on friendship that are well worth comparing. Yet Mitchell’s characterization of Aristotelian friendship is misleading, his account of Stoic friendship is inaccurate, and his interpretation of Epicurean friendship is curiously imaginative but (...)
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  37.  33
    Introducing New Gods: The Politics of Athenian Religion.William O. Stephens - 1995 - Ancient Philosophy 15 (2):598-601.
  38.  19
    Introducing New Gods.William O. Stephens - 1995 - Ancient Philosophy 15 (2):598-601.
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  39.  6
    Introducing New Gods: The Politics of Athenian Religion. [REVIEW]William O. Stephens - 1995 - Ancient Philosophy 15 (2):598-601.
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  40.  32
    Logic and the Imperial Stoa (Review). [REVIEW]William O. Stephens - 1999 - Journal of the History of Philosophy 37 (2):357-359.
    The author’s aim in this quirky monograph is not to reconstruct all that can be surmised about Stoic logic in the first two centuries A.D. of the Roman empire, but rather to concentrate on the three Stoic authors whose extant texts contain remarks on logic. These imperial Stoics, Seneca, Epictetus, and Marcus Aurelius, are known for their emphasis on ethics and not for their contributions in either logic or physics. So it comes as some surprise that Barnes can find much (...)
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  41.  22
    Lukrez, der Kepos und die Stoiker.William O. Stephens - 1994 - Ancient Philosophy 14 (2):461-463.
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  42.  24
    Lukrez, der Kepos Und Die Stoiker: Untersuchungen Zur Schule Epikurs Und Zu den Quellen von De Rerum Natura. [REVIEW]William O. Stephens - 1994 - Ancient Philosophy 14 (2):461-463.
  43. Stoic Lessons in Liberation: Epictetus as Educator.William O. Stephens - manuscript
    My project examines the pedagogical approach of the Stoic Epictetus by focusing on seven vital lessons he imparts. This study will deepen our understanding of his vocation as a Stoic educator striving to free his students from the fears and foolishness that hold happiness hostage. These lessons are (1) how freedom, integrity, self-respect, and happiness interrelate; (2) real versus fake tragedy and real versus fake heroism; (3) the instructive roles that various animals play in Stoic education; (4) athleticism, sport, and (...)
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  44.  13
    Marcus Aurelius: A Guide for the Perplexed.William O. Stephens - 2012 - London, UK: Bloomsbury (Continuum).
    This book is a clear and concise introduction to the Roman Emperor Marcus Aurelius Antoninus. His one major surviving work, often titled 'meditations' but literally translated simply as 'to himself', is a series of short, sometimes enigmatic reflections divided seemingly arbitrarily into twelve books and apparently written only to be read by him. For these reasons Marcus is a particularly difficult thinker to understand. His musings, framed as 'notes to self' or 'memoranda', are the exhortations of an earnest, conscientious Stoic (...)
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  45.  94
    One True Life: The Stoics and Early Christians as Rival Traditions.William O. Stephens - 2018 - Ancient Philosophy 38 (2):477-481.
    A sloppy, smug, conceptually muddled, and tendentious Christian apologist's comparison of narrowly selected texts from Seneca, Epictetus, Marcus Aurelius, Paul, Luke, and Justin Martyr. Following Alasdair MacIntyre, Rowe defends the traditionist view according to which Spirit-enhanced ‘supernatural’ discourse is intelligible only to those on the inside of Christian faith. Rowe argues that morality and religion are abstractions. Rowe presents his translations of Seneca, Epictetus, Marcus, Paul, Luke, and Justin into modern English while also being committed to the traditionist view that (...)
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  46. Review of “Forgiveness and Revenge”. [REVIEW]William O. Stephens - 2003 - Essays in Philosophy 4 (2).
    Govier conceives of forgiveness as “a process of overcoming attitudes of resentment and anger that may persist when one has been injured by wrongdoing” (viii). She offers an account of bilateral, unilateral, and mutual forgiveness. Her work has pronounced political import in that she argues that attitudes and dispositions can be attributed to groups, that groups can suffer harm, and that groups can be responsible agents of wrongdoing. As a consequence, Govier contends that groups can forgive. Her method is to (...)
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  47.  8
    Response: Straying and Spaying: What Do Cats Care About?William O. Stephens - 1995 - Between the Species 11 (3):8.
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  48.  68
    Refugees, Stoicism, and Cosmic Citizenship.William O. Stephens - 2020 - Pallas: Revue d'Etudes Antiques 112:289-307.
    The Roman imperial Stoics were familiar with exile. I argue that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a ‘citizen of the world’, a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an ‘indifferent’ that poses no obstacle to happiness. But other people are our fellow cosmic citizens (...)
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  49.  79
    Simplicius. On Epictetus’ Handbook 1–26. [REVIEW]William O. Stephens - 2004 - Ancient Philosophy 24 (2):519-523.
  50. Separated Spouses and Equal Partners : Cicero, Ovid, and Marriage at a Distance.William O. Stephens - 2011 - In Adrianne Leigh McEvoy (ed.), Sex, Love, and Friendship: Studies of the Society for the Philosophy of Sex and Love: 1993-2003. Rodopi.
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