Results for 'sophrosyne'

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  1.  37
    Sophrosyne: Self-Knowledge and Self-Restraint in Greek Literature.J. Kemp & Helen North - 1968 - Philosophical Quarterly 18 (73):359.
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  2.  6
    Teaching sophrosyne: The use of the elenchos by Xenophon’s Socrates.Gabriel Danzig - 2021 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 31.
    The Socratic elenchos in Xenophon's work plays a central role even though it may seem to have a secondary part. The following article aims to work on the xenophontic characterization of the Socratic elenchos, as well as his assessment from the point of view of its educational qualities. In this sense, the socratic elenchos potentialities will be analyzed in three directions: first, the strictly formative dimension; secondly, its role for acting in political affairs; and, finally, his contribution to the acquisition (...)
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  3.  1
    Sophrosyne: Self-Knowledge and Self-Restraint in Greek Literature.Gerald F. Else & Helen North - 1969 - American Journal of Philology 90 (3):360.
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  4.  28
    Rademaker Sophrosyne and the Rhetoric of Self-Restraint. Polysemy & Persuasive Use of an Ancient Greek Value Term. Pp. Xii + 375, Gs. Leiden and Boston: Brill, 2005. Cased, €85, US$115. ISBN: 90-04-14251-7. [REVIEW]David Konstan - 2006 - The Classical Review 56 (1):16-18.
  5.  41
    Civic Sophrosyne and Dikaiosyne in the Republic.C. E. Cassin - 1971 - Journal of Critical Analysis 3 (2):56-66.
  6. Sophrosyne Helen North: Sophrosyne: Self-Knowledge and Self-Restraint in Greek Literature. (Cornell Studies in Classical Philology, Xxxv.) Pp. Xx+391. Ithaca, N.Y.: Cornell University Press (London: Oxford University Press), 1966. Cloth, 80s. Net. [REVIEW]H. C. Baldry - 1968 - The Classical Review 18 (02):192-194.
  7.  45
    Sophrosyne and the Rhetoric of Self-Restraint: Polysemy & Persuasive Use of An Ancient Greek Value Term, by Adriaan Rademaker. [REVIEW]David M. Johnson - 2006 - Ancient Philosophy 26 (2):401-404.
  8.  7
    Civic Sophrosyne and Dikaiosyne in the Republic.C. E. Cassin - 1971 - Journal of Critical Analysis 3 (2):56-66.
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  9.  30
    Sophrosyne and the Rhetoric of Self-Restraint.María Inés Saravia de Grossi - 2007 - Synthesis (la Plata) 14:147-152.
  10.  1
    Sophrosyne. Self-Knowledge and Self-Restraint in Greek Literature. [REVIEW]G. J. De Vries - 1968 - Mnemosyne 21 (1):96-98.
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  11.  31
    Sophrosyne.H. C. Baldry - 1968 - The Classical Review 18 (02):192-.
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  12.  18
    Sophrosyne and the Rhetoric of Self-Restraint: Polysemy & Persuasive Use of An Ancient Greek Value Term, by Adriaan Rademaker.David M. Johnson - 2006 - Ancient Philosophy 26 (2):401 - 404.
  13.  9
    Sophrosyne[REVIEW]H. C. Baldry - 1968 - The Classical Review 18 (2):192-194.
  14.  42
    Sophrosyne.C. Joachim Classen - 1982 - The Classical Review 32 (02):204-.
  15.  59
    Enseñar la sophrosyne: el uso del elenchos del Sócrates de Jenofonte [Traducción de Facundo Bey y Julia Rabanal].Gabriel Danzig, Facundo Bey & Julia Rabanal - 2021 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 2021 (31):1-39.
    In contrast to the abundance of discussion of Plato’s portrayal of the Socratic elenchos, relatively little work has been done on the elenchos as it appears in Xenophon. The reason is obvious: Xenophon makes much less use of the elenchus than Plato and what he does offer is not as interesting philosophically. Nevertheless, there are good reasons to look more closely at Xenophon’s portrait. It provides a corrective to the excessively intellectualizing portrait of the elenchus found in Plato’s writings, and (...)
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  16.  23
    Sophrosyne Helen F. North: From Myth to Icon. Reflections of Greek Ethical Doctrine in Literature and Art. (Cornell Studies in Classical Philology, 40.) Pp. 281; 13 Plates. Ithaca and London: Cornell University Press, 1980. [REVIEW]C. Joachim Classen - 1982 - The Classical Review 32 (02):204-205.
  17. Plato's "Charmides": 'Sophrosyne' and Philosophy.Harold Brown - 1979 - Dissertation, New School for Social Research
     
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  18.  5
    The Heroic Sophrosyne and the Form of Homer's Poetry.J. T. Sheppard - 1920 - Journal of Hellenic Studies 40 (1):47-67.
  19.  47
    Reviving a Cardinal Value: Sophrosýne.Carmen Cozma - 2010 - Cultura 7 (1):139-149.
    In the context of today.s moral and ecological crisis, and the accelerated advance of information and communication technologies, when human beings intensively experience their own fragility, a major question is that of well-being. That raises the issue of moral health, which represents, in an axiological and normative sense, a basis for the human being to find proper opportunities for remaking and protecting the beingness' equilibrium in face of a variety of risks in a society of excesses. We consider that a (...)
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  20.  8
    (A.) Rademaker Sophrosyne and the Rhetoric of Restraint. Polysemy and Persuasive Use of an Ancient Greek Value Term. (Mnemosyne Suppl. 259). Leiden and Boston: Brill, 2005. Pp Xi + 375. €85. 9004142517. [REVIEW]Fiona Hobden - 2006 - Journal of Hellenic Studies 126:159-160.
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  21.  14
    Aux Origines de la Cité-État : Sôphrosynè Sociale Et Politique Religieuse Nationale.Ioannis Loucas - 1988 - Kernos 1:141-150.
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  22.  6
    Ciencia Originaria de la Vida: Sophrosyne, En, Mundo y Dasein. Acerca de Platón y Heidegger.Juan José Garrido Periñán - 2016 - Estudios de Filosofía (Universidad de Antioquia) 54:68-81.
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  23.  9
    Drucker’s Knowledge Society and Socratic Sōphrosynē.Sherwin Klein - 1993 - Business and Professional Ethics Journal 12 (4):51-71.
  24.  2
    Contextualism and the Politics of Sophrosyne in Plato’s Charmides.Matthew G. Eckel - 2020 - Southwest Philosophy Review 36 (1):145-152.
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  25.  5
    Drucker’s Knowledge Society and Socratic Sōphrosynē.Sherwin Klein - 1993 - Business and Professional Ethics Journal 12 (4):51-71.
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  26. The Koinon Agathon of Plato’s Charmides.Alan Pichanick - 2022 - Areté. Revista de Filosofía 36:45-57.
    Dada la cantidad de referencias a koinōnía en los diálogos de Platón, llama la atención que la frase “bien común” sea usada solo una vez – en el Cármides 166d. Sócrates pregunta a su interlocutor Critias: “¿No crees que es por el bien común, para casi todos los hombres, el que deba descubrirse cómo son todos los seres?”. La pregunta surge después de que Critias ha afirmado que sōphrosýnē es autoconocimiento, lo cual luego especifica como un “conocimiento de todos los (...)
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  27.  53
    Plato’s Charmides: Positive Elenchus in a 'Socratic' Dialogue.Thomas M. Tuozzo - 2011 - Cambridge University Press.
    Machine generated contents note: Part I. Approaching the Dialogue: 1. Methodological preliminaries; 2. Historical and cultural context; Part II. Appropaching the Argument: 3. The opening scene; 4. Dialectic in the Charmides; Part III. The Dialectical Investigation: 5. Sophrosyne and its value; 6. Sophrosyne as self-knowledge: two reformulations; 7. Possibility of self-knowledge: Critian formulation; 8. Possibilitiy of self-knowledge; Socratic formulation; 9. Return of the value question; 10. Socrates' final speech and closing scene; 11. Sophrosyne, knowledge, and the good.
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  28.  36
    Justicia y educación en la interpretación de Gadamer de la República de Platón en Platos Staat der Erziehung.Facundo Norberto Bey - 2021 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 54 (2):421-445.
    En 1942 Gadamer publicó su ensayo Platos Staat der Erziehung. En este artículo interrogará la mutua relación entre pólis y psyché, así como entre política y filosofía en el diálogo República de Platón. El presente texto se propone exponer de modo crítico el análisis que el autor realizó, en el ensayo mencionado, de la dikaiosýne entendida como “hacer propio” en los diálogos platónicos, así como el rango político de la educación filosófica. Para ello se pondrá énfasis en el papel que (...)
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  29. An Introduction to Pre-Socratic Ethics: Heraclitus and Democritus on Human Nature and Conduct (Part I: On Motion and Change).Erman Kaplama - 2021 - Cosmos and History: The Journal of Natural and Social Philosophy 17 (1):212-242.
    Both Heraclitus and Democritus, as the philosophers of historia peri phuseôs, consider nature and human character, habit, law and soul as interrelated emphasizing the links between phusis, kinesis, ethos, logos, kresis, nomos and daimon. On the one hand, Heraclitus’s principle of change (panta rhei) and his emphasis on the element of fire and cosmic motion ultimately dominate his ethics reinforcing his ideas of change, moderation, balance and justice, on the other, Democritus’s atomist description of phusis and motion underlies his principle (...)
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  30.  47
    Saber que se sabe o saber qué se sabe. Ensayo acerca de la dificultad de un conocimiento exclusivamente reflexivo a partir del Cármides de Platón.Cristina Alayza - 2010 - Estudios de Filosofía: Revista del Seminaro de Filosofia del instituto Riva-Aguero 8:11-53.
    El ensayo que presentamos a continuación consta de dos actos y un excurso. Los dos actos están dedicados al análisis del Cármides de Platón. En el primero, introducimos al tema del diálogo, la sophrosyne o sensatez, y mostramos el tránsito que se da, en el diálogo mismo, de la pregunta por la sensatez a la pregunta por el conocimiento. En el segundo, desarrollamos más detenidamente el tema de nuestro interés: las conclusiones respecto del conocimiento que van desprendiéndose de la (...)
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  31.  21
    Philosophos Agonistes : Imagery and Moral Psychology in Plato's Republic.Richard Patterson - 1997 - Journal of the History of Philosophy 35 (3):327-354.
    Philosophos Agonistes: Imagery and Moral Psychology in Plato's Republic RICHARD PATTERSON THE COMPETITIVE IMPULSE in its simplest, first and best expression -- be best and first in everything, as Peleus advised Achilles -- seems foreign to the spirit of philosophy for a number of reasons. The most important of these finds metaphorical expression in a "Pythagorean" gnome of uncertain provenance: "Life, said [Pythagoras], is like a festival; just as some come to the festival to compete, some to ply their trade, (...)
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  32.  27
    The Virtue of Philosophy, An Interpretation of Plato's "Charmides.". [REVIEW]Donald C. Lindenmuth - 1983 - Review of Metaphysics 36 (4):935-936.
    Prior to the appearance of this work, the posthumously published book, Plato's "Charmides" by T. G. Tuckey was the only book-length commentary in English on the Charmides. Unlike Tuckey and the more recent German writers on this dialogue Hyland has broader aims than explicating Plato's analysis of sophrosyne, although he does that as well. Hyland sees the present philosophical and cultural scene pervaded by the two apparently opposite but intimately interrelated stances of mastery and submission. To these he proposes (...)
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  33.  9
    Charmides and the Virtue of Opacity: An Early Chapter in the Hitory of the Individual.Eugene Garver - 2017 - Review of Metaphysics 71 (3).
    The Charmides, searching for a definition of temperance, constantly confronts problems of reflexivity, transparency and opacity. Transparency and opacity structures the Charmides, from the dramatic beginning of Socrates peeking inside Charmides’ cloak, to Charmides’ initial depiction of sôphrosynê as concealing what one can do. The final two proposed definitions of temperance in the Charmides, self-knowledge and the knowledge of knowledge, are explicitly reflexive. That reflexivity is best understood by juxtaposing it to transparency and opacity, in the issue of whether someone (...)
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  34.  20
    Greek Ethics. [REVIEW]L. H. C. - 1967 - Review of Metaphysics 21 (2):371-371.
    This brief volume is the first in a series of monographs designed to introduce the main types of ethical theory from ancient Greece to the present. The series provides an historical purview for the beginner, brief but accurate, interspersed with critical evaluation from a modern analytic point of view. Huby's volume on Greek Ethics is more expository than evaluative in nature, with most attention directed toward Plato and Aristotle. Some of the virtues of the volume, in spite of the lack (...)
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  35.  24
    He or She Who Glimpses, Desires, is Wounded: A Dialogue in the Interspace (Zwischenraum) Between Aby Warburg and Georges Didi-Huberman.Barbara Baert - 2018 - Angelaki 23 (4):47-79.
    This article was inspired by Georges Didi-Huberman’s keynote lecture “Que ce qui apparaît seulement s’aperçoit” delivered in 2015 at Charles University in Prague during the “Dis/appearing” conference organized by the Internationales Kolleg für Kulturtechnikforschung und Medienphilosophie. Didi-Huberman’s lecture consisted of various reflections concerning the meaning of the image as instances of flaring up and fading away. During his talk, Didi-Huberman used evocative images – recollections – which he had collected over the years; impressions while walking in the streets, melancholic musings (...)
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  36.  13
    The Beautiful Eternal Now. [REVIEW]S. P. - 1965 - Review of Metaphysics 19 (2):381-381.
    In the genre of inspirational works, emphasizing the immanence of God, Mrs. Palmer maintains that Christ claimed no powers for himself which other men in principle do not possess, thus placing her thought in the humanistic interpretation of Christianity. Thought is supposed to have power over the body, and its exercise makes possible the enjoyment of the present as present. Unfortunately, the author's concept of sophrosyne remains cloudy, and consequently her argumentation is not so persuasive as it might be.—P. (...)
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  37.  2
    Introducción a la traducción - Moderación socrática y conocimiento de sí.Walter T. Schmid & Sofía Carreño - 2019 - Ideas Y Valores 68 (171):305-318.
    La sensatez o moderación es un tema central que atraviesa diversos diálogos de Platón, en los cuales esta virtud se presenta en relación con el amor, el conocimiento de sí y la política. Esta virtud es abordada por Walter T. Schmid en su artículo “Socratic Moderation and Self-Knowledge”, publicado en el volumen 21 del Journal of The History of Philosophy, como resultado del seminario The Philosophy of Sócrates, organizado en 1981 por Gregory Vlastos, explorando la exposición del término sophrosyne (...)
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  38.  32
    Beauty and Transcendence: From Plato to the Ideal.Paul Crowther - 2016 - Estetika 53 (2):132-148.
    The Greek notion of beauty encompasses not only nature and artifice, but also the Good. This paper explains the connection by interpreting Plato in a way that allows his theory to be developed beyond the confines of his philosophy. It is argued that we could read his theory of beauty as based on fineness of appearance. This arises when a sensory particular transcends itself and suggests the presence of its sustaining Form, or when sophrosynē in human agency discloses the Good’s (...)
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  39.  41
    A Pathway Towards Music Art: The Meloethics. - Some Connections with the Phenomenology of Life -.Carmen Cozma - 2005 - Cultura 2 (2):85-90.
    In the context of today.s moral and ecological crisis, and the accelerated advance of information and communication technologies, when human beings intensively experience their own fragility, a major question is that of well-being. That raises the issue of moral health, which represents, in an axiological and normative sense, a basis for the human being to find proper opportunities for remaking and protecting the beingness' equilibrium in face of a variety of risks in a society of excesses. We consider that a (...)
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  40. Philosophy, Deification, and the Problem of Human Fulfillment.Francis P. Coolidge - 1988 - Dissertation, The Pennsylvania State University
    The broad focus of the dissertation is mankind's problem of soul. The narrow focus is the nature of philosophy. The narrow focus evaluates the nature of philosophy by showing how philosophy makes the claim to resolve mankind's problem of soul by allowing us to overcome our experience of separation while preserving our distinctness. ;The philosophical standpoint allows us to overcome our experience of separation while preserving our distinctness by providing us with a fulfilling relation to the sources of intelligibility that (...)
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  41.  2
    The Disrespect for the Social Rules and the Human Ruin in the Euripides' Hippolytus.Helena Vasconcelos - 2009 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 2:31-38.
    A timeless rule for the community’s well-being consists in the compliance of the social rules that regulate the city’s arrangement. However, what would happen if those rules were broken? The Hippolytus of Euripides reflects the social inaptness of the central character, Hippolytus, who consciously neglects the rules of his community, mainly the divine nomoi, setting off his own death and the ruin of the other characters of the play.
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