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Copyright of Metafísica y Persona. Revista Sobre Filosofía, Conocimiento y Vida is the property of Universidad Popular Autonoma del Estado de Puebla A.C. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article "Landscapes of Thought: Towards a Biographical Ethics" by Manuel Cruz Ortiz de Landázuri examines ethics and its response to questions such as happiness, good, and duty. The book aims to be an introductory guide to ethics through a selection of influential authors in the construction of this rational knowledge. The author highlights the importance of an ethics based on the dynamics of life and the beauty of life itself. The book covers the period of ancient philosophy, including figures such as Socrates, Plato, Aristotle, Epicurus, and Zeno, and also explores ethical perspectives of stoicism, epicureanism, and Christianity. Additionally, it mentions the influence of Hume's empiricist theory on the understanding of ethics in modernity. The text presents an analysis of different ethical currents throughout history, from Hume to postmodern ethics, highlighting the importance of love as a central element in human existence and the need to cultivate it with rationality and established habits. [Extracted from the article]

The present article deals with Nietzsche’s ambivalent relationship with the Hellenistic philosophers in order to find out why, despite the extraordinary influence that these schools exerted on his thought, Nietzsche opposed them so violently in his later work. We will verify that Nietzsche’s main criticisms of these schools are very similar to those he will address to Christianity, and to the very idea of therapy, as a critique of the traditional way of conceiving it, which these schools seem to inaugurate and strengthen. Nietzsche identifies the Hellenistic philosophers as the fundamental promoters of nihilism, which he diagnoses as the major disease of Western culture, for which a suitable physician and effective treatment is required. Christian therapy was not the only one and, mainly, it was not the first, for it has the Hellenistic philosophers as clear predecessors and precursors. They also did not escape Nietzsche’s critical scrutiny, who, in his reconstruction of the clinical history of Western culture, identifies them as fundamental promoters of the disease he diagnoses, particularly for having created the necessary conditions and framework for the emergence of Christian therapy, preparing the ground and sowing the seeds without which Christianity could not have emerged and, above all, triumphed. The central reference for the development of this reflection will be paragraph 120 of The Gay Science, crucial for the argumentative thread. [ABSTRACT FROM AUTHOR]

This text analyses María Zambrano's reading of Stoicism between 1937 and 1958, paying attention to its changes and to the value that the author concedes to Senecan Stoicism as a tool to understand the Spanish and European context. In addition, it is defended the relevance of Zambrano's reading of Stoicism through the comparison with Michel Foucault's view on it. One of the most interesting results of this comparison is the potential of Zambrano's philosophy to intervene effectively in the contemporary debate on humanism, providing arguments for a renewed and critical defense of humanism with respect to the anti-humanist postulates that Foucault formulated. [ABSTRACT FROM AUTHOR]

This article aims to present the work on Persius, written in México by Bartolomé Melgarejo, Professor at the First Cloister of the University of Mexico. Some examples are shown here of the commentaries he adds to his translation into Spanish of the Satires; in them we are able to appreciate moral teachings that emerge from the poet's expositions, quite useful for society in 16th century. [ABSTRACT FROM AUTHOR]

This paper aims to establish the problems of the Stoic concept of cognitive representation (καταληπτική φαντασία). So I intend to reconstruct the scholarly debate on this definition. For it, I state the debate around its two most conflictive terms: the participle ὑπάρχον and the preposition ἀπό. By analyzing the Stoic fragments in which these terms appear, I explore both textual and philosophical arguments in order to find the different senses of both. By doing so, my aim is highlighting the limits of those interpretations. My conclusion is proposing certain issues to constitute a research agenda on the Stoic definition of cognitive representation, in order to, to some extent, possible solutions might be discerned. [ABSTRACT FROM AUTHOR]

The relationship between Erasmus and stoicism is very lightly discussed in contemporary political and philosophical historiography, being itself extremely relevant in helping to understand the complex spirituality of late 16th-century courtly and humanist circles. Moreover, it is of great interest with regards to the understanding of the anthropological and political limits of ErasmusÂ's project, whose philosophical sources have not been sufficiently analyzed. This paper aims to explain and clarify the nature of thus relation, positing it in the context of the great historical and intellectual problems of the Hispanic Monarchy. [ABSTRACT FROM AUTHOR]

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Copyright of Librosdelacorte.es is the property of Instituto Universitario "La Corte en Europa" - IULCE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Estudios Filosóficos is the property of Estudios Filosoficos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Estudios Filosóficos is the property of Estudios Filosoficos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Revista de Filosofía (0034-8244) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Olivar is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The "feeling of destiny" has marked history. However, the historiography of emotions has not devoted enough attention to it. In classical times it was considered for decision making. Later we find rich systematic reflections: Machiavelli, Montaigne, Smith, Tolstoy, Weber, Geertz, Adorno... After studying these testimonies, we analyze the case of Gandhi and his "inner voice". Revitalizing the discussion about the feeling of destiny contributes to understanding phenomena such as populism. It is not possible to do politics only with reasons: emotions must be taken into account; among them, the enthusiasm. [ABSTRACT FROM AUTHOR]

The aim of this paper lies on reviewing and questioning the topic of providence and fate among the Stoics according to the very few information transmitted by Diogenes Laertius in the Book 7 of his Lives and Opinions of Eminent Philosophers, so the brief reconstruction built by the Greek doxographer could be evaluated. Since Diogenes confirms his debt to previous authors at the time of summarizing Stoic thinking, not only through direct sources but indirect as well, it shall be possible to compare his data with other testimonies which Arnim (svf) and Boeri-Salles (bs) have brought together into their compilations. [ABSTRACT FROM AUTHOR]

The article presents the philosophy of Stoic pragmatism and its cultural aspirations. Three differences in the author's interpretation compared to Lachs are highlighted: the consideration of digital culture, the reference to the new Stoicism, and the influence of George Santayana's philosophy. Stoic pragmatism seeks to improve individuals' lives and also offers a social and cultural message. The importance of philosophy and ethical ideas as guides for life is emphasized, and the relationship between Stoic pragmatism and modern Stoicism is discussed. Additionally, the Stoic mode of action known as circles of concern is explored, which refers to the relationship between the individual and society. In the digital age, Stoic pragmatists can play a role as public intellectuals, using digital tools to promote valuable ideas and reach a wider audience. [Extracted from the article]

Copyright of Hypnos is the property of Hypnos / Instituto Hypnos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuadernos de Filología Clásica: Estudios Griegos e Indoeuropeos is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this article is to show that the flesh and the body are endowed with different meanings according to the philosophical paradigm from which they are thought. Specifically, the author proposes various considerations about the flesh and the body based on four historical paradigms: substance, subject, existence and phenomenon. This journey makes it possible to recognize the semantics of both concepts and clear the way for their use in the theological sphere. Taking into account that Christianity can be defined as religion of the flesh, it concludes with the proposal to turn the flesh into the key to understanding reality. [ABSTRACT FROM AUTHOR]

In this paper I will show how a deconstruction of the body proper from the perspective of tactuality and self-affection (haptocentrism) must be completed by a deconstruction of aptocentrism, that is, the understanding of the body proper as a body I make use of. Both haptocentrism and aptocentrism understand the body proper as that which can be eminently appropriated by the living being, an understanding explicated in the Stoic concept of oikeiosis. Through a reading of Stocisim, Condillac, Maine de Biran, Rosmini, Husserl, Bergson, Marcel, Merleau-Ponty, and Michel Henry, I aim at showing how these different discourses are motivated by the ideal of life as autarchy. Hence, I argue that the idea of self-affection must be interpreted within the broader scheme of living beings as selfappropriated bodies. This paradigm of self-appropriation finds, however, its aporetic place in the body proper, for the body cannot be fully appropriated and represents the element of resistance and expropriation. [ABSTRACT FROM AUTHOR]

In this article, I offer an analysis of the Stoic theory of everlasting recurrence and especially of the thesis that the infinite recurrence of the cosmos admits no variation whatsoever, and focus on the hypothesis advanced by Francis Henry Sandbach and David Furley to explain it. As I intend to reveal, this hypothesis is not adequately supported by the evidence if we take into account Stoic axiology. I argue that, in order to solve this difficulty, we need to explore Stoic theology and, in particular, the nature of Stoic divine thinking. [ABSTRACT FROM AUTHOR]

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Did Antonio de Nebrija participate in the recovery of Stoicism? This article documents in his commentary on Persius (1503) the presence of many of the principal and most genuine ideas of the Stoa: the separation between body and spirit, and, as a consequence, the differentiation between spiritual and earthly individuals; the contempt for opinio vulgi; the awareness of duties (officia) towards the State (respublica); the idea that just the wise is free and happy, and that the prize for virtue is happiness itself; the conception, as a consequence, of ethics as autonomous, etc. He often expresses these ideas as generally valid and personally assumed. The conclusion is that Nebrija effectively participated, as disseminator and vindicator, in the long process of recovering Stoicism that would mark the Modern Age. [ABSTRACT FROM AUTHOR]

Copyright of CLIVATGE is the property of Universitat de Barcelona - Facultat d'Economia i Empresa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Auster is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From his soul-dividing model (through a comparison with music 443d) Plato presents in the Republic the predominance of certain virtues in each part and its political meaning. This idea is later developed by other Greek philosophical schools in imperial time. Plutarch's commentary on the Platonic passage let us know how Neoplatonists, Neo-Pythagoreans and Stoics have enriched the identification between Soul and Virtue with elements taken from the musical system and from the latestdoctrine on virtues, even establishing links with theory of knowledge. [ABSTRACT FROM AUTHOR]

The question of the basis of linguistic significance is raised for the first time in Plato's Cratylus, in the context of the opposition between nature (φύσις) and convention (νόμος), on which later debate about the matter was also based. This work presents an overview of the most important theoretical aspects of the arguments of the naturalist and conventionalist theses as presented and defended in Cratylus and in other texts of the Ancient tradition, and outlines a typology of the varieties of both positions as offered in that tradition. [ABSTRACT FROM AUTHOR]

This essay explores the relationship between philosophy and management. It defines philosophy according to several contemporary authors, as a critical attitude, systematic questioning, search for truth and epistemological conceptualization. It finds that philosophy serves to evaluate ethical and moral positions, make rational decisions, and it is used for interdisciplinary dialogue. It highlights the contribution of some philosophers to management and sheds light on the exercise of philosophy by the fathers of management. It shows that the link between philosophy and management has not been broken, presenting two cases of Colombian authors who combine these disciplines and highlighting the proposal of training in administration from philosophy, both epistemologically and methodologically. It concludes by recognizing the need to form the character of managers, and proposing stoicism for the achievement of personal resilience, and recommends the research on the philosophy of management for interdisciplinary strengthening. [ABSTRACT FROM AUTHOR]

Section 32 of Iamblichus' De anima begins with the analysis of three possible explanations about the way the soul enters the body. The first two are anonymous while the third one is attributed by the philosopher of Chalcis to Plotinus's followers. The theme is announced in the previous section (31) where from the beginning a reference to "Hippocrates, the Asclepiade" can be read connected to a previous lost sentence which would mark the argument's outset. As a possible source for Iamblichus, Porphyry is often cited. Porphyry includes views from Hippocrates, from an anonymous philosopher, and from Numenius of Apamea about the moment when life begins and the soul naturally becomes associated with the body. In the development of the aforementioned sections 31 and 32, an implicit knowledge of the embryological hypotheses of the time is appraised. [ABSTRACT FROM AUTHOR]

Copyright of Myrtia is the property of Servicio de Publicaciones de la Universidad de Murcia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Myrtia is the property of Servicio de Publicaciones de la Universidad de Murcia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Classica: Revista Brasileira de Estudos Clássicos is the property of Sociedade Brasileira de Estudos Classicos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Investigaciones Historicas is the property of Universidad de Valladolid, Facultad de Filosofia y Letras and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Argumenta Philosophica is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It is important in philosophy to know the influences between philosophers because of that it depends to have an accurate and more complete knowledge of their proposals. An example of this are the investigations about the stoics origins of Spinoza's philosophy, which has been increasing in the last decades but it is still necessary to inquire in greater detail, author by author and idea by idea, what kind of stoicism and what part of it influenced the Dutch philosopher. In this paper I examine, particularly from explicit references, the influence of the Stoic Seneca in Spinoza's philosophy, for which I review, analyze, and compare several passages of both philosophers' works. [ABSTRACT FROM AUTHOR]

In the framework of the existential philosophy of Jean-Paul Sartre, Stoicism is a dialogical benchmark to understand the sense in which the human being is free and takes on that responsibility. In his autobiographical writings, as well as in his phenomenological and marxist philosophical works, Sartre reads the Stoics to define, closer or farther away from Stoicism, some of his main philosophical theses. In this way, from a interpretative perspective, we like to show Sartre's different readings of Stoicism in his autobiographical writings, as well as in the leading phenomenological existentialism and marxist existentialism, in terms of the categories of assumption and freedom. [ABSTRACT FROM AUTHOR]

In 1612 Quevedo sent a stoic text written by himself to Tomás Tamayo de Vargas. The critics have related this text to two Quevedo's works: Doctrina moral and Doctrina estoica. In this paper, in order to elucidate the date of these treatises, both of them are compared with regard to their manuscript tradition, the number and the nature of the quotes used in them, the equivalence (or not) registered in their pages between the stoic doctrine and the Christian beliefs, and the presence (or not) of arguments about some principles of the Stoa. All the data point out that Doctrina moral was written in an early date and Doctrina estoica much later (around 1633-1634). This article also shows some thematic and ideological links between Doctrina moral and the writing sent in 1612. [ABSTRACT FROM AUTHOR]

By concentrating on a selected group of poems and moral treatises, this article seeks to compare and contrast Quevedo's different attitudes toward the emotional dimension of human beings. The main point of reference will be the intense and problematic relation of the author with classical Stoicism --a relation in which Quevedo's admiration toward figures such as Seneca and Epictetus must coexist with Augustine's rejection of Stoic apathy. Such coexistence produces evident tensions in the oeuvre of Quevedo, insofar as his advocacy of detachment and self-control collides with his encouragement to use in virtuous ways those affects that may help our eternal salvation. Quevedo's devotional poetry goes beyond the stoical and neo-stoical outlooks on emotions. Here he proposes what can be described as an economic investment of sinful passions with the hope of attaining moral knowledge and repentance through the painful experience of desengaño. [ABSTRACT FROM AUTHOR]

Copyright of Stylos is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Cuadernos de Literatura del Caribe e Hispanoamerica is the property of Revista Cuadernos de Literatura del Caribe e Hispanoamerica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this paper is to present the Spanish proverbs related to the topic of greed that can be understood as a continuation of Publilius Syrus' sentences. For the analysis are taken into account the contributions of two Hellenistic philosophical schools (Stoicism and Epicureanism), which illuminate the scope of the criticism of greed that occurs in these proverbs, both from a psychological as a social point of view. Latin sentences and Spanish proverbs are compared according to their formal or semantic continuity, as well as depending on other aspects (such as the tone or prosodic issues). [ABSTRACT FROM AUTHOR]

Copyright of Bajo Palabra: Journal of Philosophy is the property of Bajo Palabra: Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this study I set out to analyze the relationship between two founding disciplines - theology and philosophy, as we find it outlined in the writings of one of the most important Greek Fathers of the Church, Saint Maximus the Confessor. There have been countless studies that follow only one of the paradigms exclusively to the other, an aspect that has divided a good part of the exegetes into two categories: the theologians (I refer here in particular to Jean Claude Larchet) that consider philosophy as playing no role in the writings of the Confessor and, on the other hand, the philologists (Bram Roosen, Peter Van Deun et al.), and the philosophers (in particular the M.-J. Le Guillou School, as it has been called) who consider that the conceptual apparatus adopted by Maximus from the philosophical texts of Plato, Aristotle and especially the Stoics is of a significant importance. However, there are many exegetes, such as S.L. Epiphanovich, who takes a conciliatory stance when he states that "we cannot rightly call the world view of Saint Maximus neither purely theological nor purely philosophical". [ABSTRACT FROM AUTHOR]