Search

The purpose of this article is to explore the intersection between the ancient philosophical concept of àskēsis and contemporary boxing discipline, investigating boxing's potential as an educational tool for cultivating ethics, personality, and virtues. Drawing on Hadot and Foucault's theories, the study analyzes the ethopoietic purposes of Stoic spiritual exercises and technologies of the self, examining their relevance to modern boxing practices. By scrutinizing the cultural practices of boxing, the article elucidates how they can judiciously be employed to foster ethical development. By analyzing the parallels between philosophical doctrines and boxing ethics, an attempt is made to emphasize the embodiment of virtues that boxing champions could potentially have. In addition, the author, a former boxer turned coach, reflects on the changes in sporting values within boxing over the past two decades and discusses the practical and moral paradox of the problem of sub-concussions and concussions versus the formative purposes of ethos. While acknowledging the risk of chronic traumatic encephalopathy, the author argues that boxing, if approached consciously, can contribute positively to the development of personality and ethical behavior. [ABSTRACT FROM AUTHOR]

This very brief paper provides plausible answers to the two residual questions that Jamie Tappenden states, but leaves unanswered, in his 2024 paper 'Following Bobzien: Some notes on Frege's development and engagement with his environment', namely, why Frege read Sigwart's Logik and what caused Frege to read Prantl. [ABSTRACT FROM AUTHOR]

In this paper we give a detailed comparison of the key elements of Frege's formal language of thought and apparently similar views in Stoic formal logic. That is, we compare their views on the following topics: connectives, negation, simple sentences, propositional content, predicates and their incompleteness, and quantifications. We show that in most of these cases the similarities between Frege's views and the Stoic views are only superficial. Frege's views are far more systematic, better developed and can in no case directly or fully be traced back to Stoic ideas. Furthermore, we show that Prantl, pace Bobzien 2021, is in most of these cases not a reliable source with respect to Stoic logic and that it is very unlikely that Frege's views on logic were influenced by Prantl's interpretation of Stoic formal logic. [ABSTRACT FROM AUTHOR]

This paper is a discussion of Gabriel, Hülser and Schlotter's pioneering 2009 article on a possible causal relation between Stoic logic and Frege. It provides detailed argument for why Rudolf Hirzel should not be taken as the qualified middleman in philosophical discussion with whom Frege learned what he 'borrowed' without acknowledgement from Stoic logic. Additionally, this paper offers some very modest findings about some aspects of Frege's and Hirzel's lives and work habits, which may help us understand a little better Frege's connection to Hirzel and to Stoic logic as well as Frege's failure to acknowledge the Stoics. This paper is a purely historical offshoot of my essay 'Frege plagiarized the Stoics'. Zero direct insights into either Frege's or Stoic philosophy are offered. [ABSTRACT FROM AUTHOR]

The article argues that righteous anger is essential for achieving justice in education, contrasting it with detrimental forms of anger driven by pettiness, jealousy and greed. Topics discussed include the philosophical foundations of anger in Buddhism and Stoicism, the impact of neoliberalism on the nature of anger in academia and the need for solidarity among faculty and students in advocating for social, political, and economic justice.

This study explores culturally shared connotations of honor and dignity in North India and Germany. Both, honor and dignity refer to the worth of a person but have distinct psychological implications. Honor as both an independent and interdependent phenomenon varies greatly across cultural groups. Yet, a relatively large volume of research is focused on Middle Eastern, Muslim cultures. Moreover, though a rich body of literature shows that dignity can have different meanings across cultural contexts, its nuanced understanding, particularly in relation to honor, remains underexplored in cross-cultural settings. Given this, the current study expands both these concepts to India with its unique religious and structural characteristics and studies it along with the responses of participants in Germany, examining their cultural differences. Eleven focus group discussions were conducted in North India and Germany where participants discussed their personal associations of both honor and dignity. These discussions were transcribed and later thematically analyzed. The findings indicated unique themes for honor (duty, morality, status, sociability, and stoicism) and dignity (individuality, self-governance, resistance, and enrichment) with some dimensional similarities for both cultural groups, despite dissimilar language usage. Furthermore, the five themes for honor were seen to affect differently depending on its enhancement or loss and its eventual impact on the target of honor, self, or group. As for dignity, participants in both groups had difficulties distinguishing it from honor but had a clear understanding of its intrinsic nature, especially when seen in contradiction with honor. These findings have theoretical and practical implications, particularly while studying different cultural groups together. Moreover, they contribute to the literature on self-worth by refining the idea of dignity, while also expanding our multidimensional understanding of honor. [ABSTRACT FROM AUTHOR]

This paper addresses operational stress injuries (OSIs) among military service members (SM) and public safety personnel (PSP) resulting from prolonged exposure to potentially psychologically traumatic events (PPTEs). While psychotherapeutic interventions for post-traumatic stress injuries (PTSIs) are well established, there is a significant gap in evidence-based mental health training programs addressing proactive mitigation of negative outcomes from PPTEs. Building on the Functional Disconnection/Functional Reconnection (FD/FR) model, we introduce FD/FR 2, emphasizing early identification and management of psychological risks. FD/FR 2 discusses the practice of emotional suppression, or "pseudo-stoicism," and its potential negative impact on mental health. By integrating authentic Stoic principles, FD/FR 2 offers practical exercises to enhance resilience and well-being, addressing a critical need in current training approaches for military SM and PSP. [ABSTRACT FROM AUTHOR]

This article analyses how the Stoic philosopher Epictetus uses the reflexive pronoun (e.g. myself, yourself) in his teachings on human character formation. Following Jeremiah, who has highlighted the importance of Epictetus in the history of Western philosophical self-reflexivity, the article emphasises the different verbal contexts in which this pronoun is used to show how Epictetus employs the reflexive pronoun as a complement to verbs which would normally be constructed with referential others as complements (e.g. blaming, ridiculing, distrusting, fighting). Such usage expands and changes the range and nature of one’s relation to oneself. This article presents a philological-rhetorical analysis of such reflexive relations in Epictetus’ work through the lens of the philosophical issue of self and personhood. While one text from Epictetus has already been proposed as a candidate for the nominalisation of the reflexive pronoun (a/the self), this article introduces a second text into this discussion. [ABSTRACT FROM AUTHOR]

"The Life Worth Living in Ancient Greek and Roman Philosophy" by David Machek is a scholarly monograph that explores the concept of a life worth living in ancient philosophy. Machek analyzes various philosophical texts to reconstruct six different theories on what makes human life valuable. He argues that this question is distinct from happiness and has relevance to contemporary issues such as clinical practice and end-of-life care. The book offers a meticulous and analytical approach, making it a valuable resource for scholars of ancient philosophy. It is available through EBSCO inc. and can be accessed through the Philosophy Documentation Center's website. [Extracted from the article]

This paper attempts to reconstruct the views of the Stoic Posidonius on the emotions, especially as presented by Galen's On the Doctrines of Hippocrates and Plato. This is a well-studied area, and many views have been developed over the last few decades. It is also significant that the reliability of Galen's account is openly at issue. Yet it is not clear that the interpretative possibilities have been fully demarcated. Here I develop Galen's claim that Posidonius accepted a persistent, non-rational aspect of the soul that he connects with the merely animal part of humans. The aim is to begin from this testimony in answering two questions: (1) How might the possession of a non-rational element of the soul operate alongside the hêgemonikon (leading-part of the soul) as a source of impulse for Posidonius. (2) How does this persistent animal aspect conform to the Stoic ontological classification found in their scala naturae? I shall argue in response to these that (a) Posidonius distinguished the merely cognitive aspects of the soul from those that are rational, and (b) that the hêgemonikon itself is not to be identified with what is rational. Accepting a persistent non-rational source of emotional impulses allows Posidonius a richer framework for explaining human affective responses and behaviours. I also briefly address Galen's motivation for the account he offers. It is in view of Posidonius' approach to Plato's Timaeus that Galen's discussion finds its most plausible interpretation. [ABSTRACT FROM AUTHOR]

In this paper, I attempt to explain one of the most controversial views attributed to the Stoic Chrysippus: that the impossible can follow from the possible. My solution finds in Chrysippus a distinction later made by the medieval logician John Buridan: that between beingpossible (there being a state of affairs that may occur) and beingpossibly-true (there being some proposition whose truth-conditions are that state of affairs). Buridan and Chrysippus have radically opposing views on the nature of propositions. What their conceptions share is the conclusion that at least some propositions must be contingent beings. They argue for this while maintaining a rigorous commitment to the view that propositions are strictly bivalent. In 2. I explain the Chrysippean passage in terms of a distinction Buridan makes explicitly. In 3. I show how the distinction follows implicitly from the Stoic theory of quantification. In 4. I compare the modality with other aspects of Stoic logic. In 5. I discuss how the distinction behaves in the future tense. [ABSTRACT FROM AUTHOR]

This article delves into the theme of the death of God in Giorgio Agamben's work from a political perspective, seeking to interpret the notion of "God" in Agamben through the concepts of "government" and "transcendence". Although Agamben does not extensively address the theme of the death of God, my hypothesis is that by continually dealing with the ethical and political legacy of Western theology, it is possible to conceive the death of God as an unconsummated political horizon, but that it is yet to come. In this sense, the first two sections of the text provide a review of the theme of governance of men and governance of oneself in Agamben's work, engaging in dialogue with Schmitt, Peterson, Heidegger, Foucault, and Plato, as well as the concepts of transcendence oikonomia, technology, and care. The last two sections of the text explore Agamben's response to this diagnosis. Agamben's philosophical proposal is presented through a dialogue with Spinoza and Stoicism, with the central concept being the idea of use of oneself, which is linked to the notions of immanence, Ungovernable, and anarchy. [ABSTRACT FROM AUTHOR]

Recently, due to various geopolitical events, a movement for 'decolonisation' has taken shape. In essence, this movements seeks to right the wrongs of Western colonialism. This desire has been expressed in many diverse ways depending on the context. Within academia, it has found expression in the idea of 'decolonising the curriculum' ‐ redesigning university courses to include more authors, texts, perspectives and more ‐ from those outside of the Western world and/or cultural sphere. Due to its prominence within academia, philosophy is one of the disciplines being scrutinised through the eyes of this current zeitgiest, and for good reason. Many philosophers have begun to take note and adapt accordingly, including those who specialise in non‐Western philosophical traditions already. There are growing realisations, not only about the pressing need to learn about other traditions of philosophy, given the geopolitical rise of such Eastern nations as India and China, but also that non‐Western philosophy has been unjustly 'othered' by Western academia. The issue of decolonisation is not going away and will only intensify with time. As such, this paper aims to make a contribution to these ongoing debates. It is a comparison of the Indian Buddhist philosopher, Śāntideva and the Greco‐Roman Stoic tradition. The paper hopes to demonstrate conclusively that diverse traditions of world philosophy, despite geographical, conceptual and cultural distances, are able to converse fruitfully—and contain much more that unites them than differentiates them. It is also hoped that this paper will encourage non‐specialists in non‐Western traditions to become aware of the complexity, sophistication and philosophical worth of non‐Western, in this case Asian, forms of thought. Lastly, it is desired, if nothing else, that this paper increases and contributes towards, inter‐cultural dialogue and understanding. [ABSTRACT FROM AUTHOR]

From the ontological, epistemological and ethical point of view, Saint Augustine was influenced, besides the Scriptures, by the stoic philosophy, by Neoplatonism or, more exactly, by those thinkers that he designates under the expression: “Platonic philosophers”. Regarding the influence he received from the Stoics, the emphasis is placed not only on the concept of virtue, but also on other notions essentially related to the moral acting. As to the ontological and epistemological plane, it was mainly the Platonic or Neoplatonic vision of the two worlds that met in the Bishop of Hippo its most decisive adhesion. Thus, from one hand, there is the sensitive and, therefore, changeable, becoming, non-consistent and not self-sufficient world and, from the other hand, there is the spiritual and, consequently, unwithered, unchangeable, and eternal world. But the principal question requiring an explanation is this: who finally were the “Platonic philosophers” to whom the author of Confessions refers? It is this problematic, together with the ambiguities it raises, that I will explore throughout these reflections. [ABSTRACT FROM AUTHOR]

The kataleptic impression—an impression that is, in some special way, "true and such as could not be false"—is at the core of Stoic epistemology. Since Gisela Striker's groundbreaking work on the criterion of truth, the dominant view among scholars is that the Stoics restricted kataleptic impressions to certain perceptual impressions. I argue that the Stoics in fact countenanced nonperceptual kataleptic impressions and explain how they thought nonperceptual impressions can meet the definition of the kataleptic impression. [ABSTRACT FROM AUTHOR]

At Outlines of Pyrrhonism (PH) 2.227–8, Sextus Empiricus argues that certain entities which his adversaries hold to be one and the same for different individuals are in fact not. This he does by, among other things, considering the truth-value of sentences of which the subject is a common noun, thereby drawing an interesting connection between metaphysics and semantics. In this article, I provide a careful analysis of Sextus' arguments at PH 2.227–8 and explore the origins and limits of such a connection. In particular, I argue that Sextus' argument at PH 2.227 probably reflects a Stoic argument against Aristotelian essences, thereby relying on specifically Stoic doctrines about universals and common nouns, whereas his next argument at PH 2.228 targets accidents. If this is true, it follows that the overall structure of PH 2.227–8 fits well with the typically Aristotelian distinction between essence and accident. [ABSTRACT FROM AUTHOR]

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.)

Skateboarding is a masculine-inflected, male dominated informal lifestyle sport which carries inherent risk of pain and injury, which is expected to be met with stoicism as part of claiming 'authentic' skateboarder identity. We examine young women skateboarders' attitudes to these risks, focusing on how they understand, minimise and cope with injury and pain as an ongoing accompaniment to skateboarding practice. We consider how they see injury and pain in relationship to learning and at times experience muscle and injury pain as positive. We conclude that, while young women seem to be taking on the masculinist attitudes to risk, pain and injury that characterise skateboarding as a community of practice, there is some evidence of resistance to this. We also note that the apparent preference of many UK-based young women skateboarders for transition skateparks, due to problems encountered in street spaces, may make them more susceptible to serious injury. [ABSTRACT FROM AUTHOR]

How can events in part of the Stoic cosmos be contingent, when all events are necessary? Why does Chrysippus hold that the impossible may flow from the possible, or that while it is possible Dion die, 'this person be dead' is impossible. This article constructs a naïve model of Stoic modality in which truth evaluations are grounded in spatial location and motion. This is shown to provide a best fit for the Stoic doctrine, generating the six events which Chrysippus groups into the four Stoic modal categories, and explaining why the Stoics espoused doctrines attacked as contradictory by their opponents. [ABSTRACT FROM AUTHOR]

This paper regards Seneca's practical philosophy as ancestor to psychoanalytically informed psychotherapy and as a progenitor of ongoing contemporary praxis in applied ideas of mind. Facing forward into the Anthropocene, as psychoanalysis encounters Artificial Intelligence, the convergence with contemporary psychoanalytic psychotherapy of value concepts developed from Antiquity is discussed. Drawn from Seneca's Letters on Ethics, constellations of significant ideas present in ancient practical philosophy resonate with similar configurations developed two millennia later, and central to the practice of contemporary psychotherapy. [ABSTRACT FROM AUTHOR]

The article examines perceptions of tyranny in Melito's On Pascha and Apology, both written under Marcus Aurelius (161–180). This is the first systematic treatment of a key theme in Melito, approached not only from a theological perspective but also in the context of the Second Sophistic and Roman political developments. By proposing a more precise dating for On Pascha, we trace the development and consistency of Melito's thought and arguments in regard to the relationship between Roman Empire and Christian communities in Asia Minor during the second half of the second century CE. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

I analyse two versions that have come down to us of Marcus Aurelius' dream before he was appointed as Antoninus Pius' successor, a dream in which Marcus has ivory shoulders. I examine the dream metaphorically and proceed to a summary of Marcus's life, from his childhood to the empire, ending by understanding the dream as a dreamlike prescription about what attitude would be favourable to Marcus at the helm of Rome, as well as an anticipation of his capacity to endure great challenges during his rule. [ABSTRACT FROM AUTHOR]

Although the occurrences of the word dream throughout Marcus Aurelius' Meditations are few and brief, its function, pointed out in I, 17 as being a means from which we can receive some type of divine help, suggests that this subject is of fundamental importance for the conduct of human life. Thus, this paper aims, firstly, to analyze the occurrences of the term dream throughout the aforementioned work, and then to compare the possible meanings of these occurrences with the famous dream experienced by Marcus Aurelius as a young man, described in both the Historia Augusta and the Historia Romana. At the end of this journey, the aim is to consider how the emperor conceived the relationship between dreams and human life. [ABSTRACT FROM AUTHOR]

Scholars usually understand Κύρια Δόξα (ΚΔ) 33 as an antiplatonic polemic. This paper denies the communis opinio. First, it argues for an ontological reading of the maxim according to which justice (understood as virtue) is not a body but a property. Second, it shows that the Stoics hold the very thesis disputed in ΚΔ 33, namely that virtue is a body. This makes the Stoa the natural target of the maxim. Finally, the paper deals with De rerum natura I.464-482: here Lucretius criticizes nameless opponents with regard to the thesis that events are to be understood as bodies. If these opponents can be identified with the Stoics, as is usually assumed, there is further evidence besides ΚΔ 33 that the Epicureans engaged with the Stoic thesis of corporealism. [ABSTRACT FROM AUTHOR]

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]

Virtue ethics is frequently billed as a remedy to the problems of deontological and consequentialist ethics that Bernard Williams identified in his critique of "the morality system." But how far can virtue ethics be relied upon to avoid these problems? What does Williams's critique of the morality system mean for virtue ethics? To answer this question, we offer a more principled characterisation of the defining features of the morality system in terms of its organising ambition—to shelter life against luck. This reveals the system to be multiply realisable: the same function can be served by substantively different but functionally equivalent ideas. After identifying four requirements that ethical thought must meet to function as a morality system, we show that they can also be met by certain constellations of virtue-ethical ideas, including notably Stoicism. We thereby demonstrate the possibility of virtue-ethical morality systems raising problems analogous to those besetting their deontological and consequentialist counterparts. This not only widens the scope of Williams's critique and brings out the cautionary aspect of his legacy for virtue ethics; it also offers contemporary virtue ethicists a more principled understanding of the functional features that mark out morality systems and lie at the root of their problems, thereby helping them avoid or overcome these problems. [ABSTRACT FROM AUTHOR]

Athenaeus of Attaleia (fl. mid-first century BC) offers a fascinating example of the interest among Graeco-Roman physicians in marking out the boundaries between medicine and philosophy. As founder of the so-called Pneumatist medical sect, he was deeply influenced by contemporary Stoicism. A number of surviving ancient testimonia tell us that he held a distinctive view on the question of how far medicine should analyse the composition of the human body. Rather than having recourse to the Stoic cosmic elements fire, air, earth and water, he maintained that in the context of the medical art, the relevant elements were the elemental qualities hot, cold, wet and dry. This paper is an attempt to pin down Athenaeus' position on these issues, and his motivations for holding it, despite a number of conflicting and problematic claims in the surviving evidence. [ABSTRACT FROM AUTHOR]

This chapter aims to offer a possible solution to the long-standing debate around the use of horses by the Rohirrim in J.R.R. Tolkien's work. By tracing the history of Anglo-Saxon studies during the long 19th century, the chapter intends to draw out the close relationship between Romantic views of Native Americans and ancient Britons. The chapter argues that Tolkien's incorporation of horses in his creation of the Rohirrim is consistent with the historical influence that images of Native Americans had on Romantic ideas of Northern European antiquity. The first part of the chapter briefly describes the origins of studies of Anglo-Saxon and Celtic literature, relating it to theories of stadial history. After this, the chapter traces the way in which travel narratives from North America, in conjunction with the theory of stadial history, were used to fill gaps in knowledge about ancient Britons. This created a particular imagery and rhetoric that was used to describe Anglo-Saxons and Native Americans as historically equivalent. The second part of this work analyses some of the elements of this rhetoric, such as stoicism, song-singing, and love of freedom, drawing comparisons between the Rohirrim and Romantic 'Indian' descriptions. Finally, the third section ties these elements together by offering an explanation for the origin of the horses of the Rohirrim through views of Native Americans popularised by works like The Last of the Mohicans and the reports on the Battle of the Little Big Horn. The chapter concludes that Tolkien's addition of horses for the Rohirrim is consistent with a discourse deeply intertwined with the origins of his profession, and which is rooted in Romantic travel narratives and historiography. [ABSTRACT FROM AUTHOR]

In C.S. Lewis's novel Till We Have Faces, philosophy appears not merely as an academic subject but a distinctive way of life and paideia for the formation of the soul. We see this model of philosophy in the figure of the Fox, who practises Stoicism and instructs the three sisters – Orual, Redival, and Psyche – in its way. Lewis's novel shows the Stoic care of the soul to be insufficient for the task set to Orual by the god – that she shall become Psyche – and gestures instead toward Platonism as offering a better model of paideia and a truer conception of the soul, both its desires and its ultimate destiny of union with the Divine. In the end, however, Orual's encounter with the Divine also points beyond Platonism, anticipating a Christian conception of divine love and grace. [ABSTRACT FROM AUTHOR]

Stoicism was an outstanding one among the Hellenistic schools, and have had a great influence on Greek and Roman life. Among its teachings the so called conatus (self-preservation) specially has been asserted as the first command of every thing's nature: the first instinct and the first desire of every living creature is an effort for preserving itself in accordance with nature. Thus, the virtual life for a man is a life according to nature. The so-called suicide, on the other hand, has been an act of frequency among Stoic philosophers: a considerable number of them committed a voluntarily death. Is this inconsistent with their so-call conatus? Though they sought to avoid Platonic dualism between the sensible and the intellectual, nevertheless they accepted that the logos was the true-self of man and nature, and human reason was immortal for them. They condemn any kind of suicide, as well rejecting the passion-rooted seeking of saving life for any price. According to the Stoics, the death of an ideal wise is the same as conformity to nature and reason, whether it happens so-called "naturally" or of her/his own free will; because for such a person, will, nature and reason are compatible with each other. But since they have not considered anyone, not even their leaders, as an example of absolute wisdom, in fact, no suicide attempt can be considered entirely approved by them. Readiness for death among the Stoics must be seen as a foundation of calm and active life in individual and social life recommended by them: calm spiritually, active practically. [ABSTRACT FROM AUTHOR]

Although scholars have long recognized that classical Stoicism affected Walt Whitman's work, a full account of the extent of this debt has yet to be produced. Although he drew inspiration from many sources, we argue that Whitman's "spinal ideas"—the ontological, moral, metaphysical and political threads of order in his thinking—are most consistently Stoic in origin. We do so by examining Whitman's poetry, prose, correspondence, manuscripts, notebooks, and autobiography in the context of the primary and secondary Stoic material with which he was familiar. We demonstrate that a number of ideas at the heart of Whitman's literary vision—his pantheism, materialism, cosmopolitanism, reconciliation of evil and death, and conceptions of both providence and virtue—were strongly indebted to Stoic thought. As background to this argument, we first explore the transmission of Stoicism to America and its reception among American readers. We also show how and why Whitman came under the influence of Stoic teachings. [ABSTRACT FROM AUTHOR]

The article deals with Philo's elaboration of the Stoic doctrine regarding the proper emotions (εὐπάθειαι): joy (Χαρά), caution or watchfulness (εὐλάβεια), and wishing (βοὐλησις) concerning the twofold state of the human mind: an individual (within the inner soul's structure) and the universal (relating to the world). In these two states of mind, one's disposition toward God's Logos is revealed. Philo puts the Stoic doctrine within the framework of Jewish theology, which considered man an essential link connecting created and uncreated nature. Philo avoids Stoics' monism and considers the problem of the selfdetermination of an individual mind in the light of the relationship between man's mind and God's Logos as two distinct essences. Philo finds the proper model of the inner man's world (microcosm) in the eupatheiai, which is perfectly correlated with the structure of the universe guided by God's Logos. [ABSTRACT FROM AUTHOR]

This article problematizes subjectification through the practice of norm critique. The study builds on interviews with some of the key initiators and participants in a project working norm critically with men and masculinity in relation to gender equality and climate change in Sweden. Through the psychoanalytical framework of enjoyment and fantasy, I develop a perspective on how and why a certain understanding of the norm-critical subject emerges. The analysis makes visible how the practice of norm critique, while challenging hegemonic masculine norms such as emotional stoicism, reinforces neoliberal ideals of individualized self-emancipation and the quest for authenticity and wholeness, which risks de-politicizing the issue of climate change. [ABSTRACT FROM AUTHOR]

Brad Inwood's source book on later Stoicism is a valuable resource for understanding this often overlooked period of Stoic philosophy. Inwood argues that the transition to later Stoicism occurred in 155 BCE, as the Stoics responded to criticism from skeptics and Epicureans. He explores the views of Antipater, who represents a turning point in Stoicism, and discusses the blend of conservatism and innovation during this time. Inwood also defends Posidonius as an orthodox Stoic, providing a nuanced account of his contributions to physics, metaphysics, and ethics. While the book lacks interpretive controversy and engagement with scholarly debates, it serves as an essential reference for understanding the development of Stoic philosophy. [Extracted from the article]

Abstract The self-help movement has evolved into a multi-billion dollar industry in the 21st Century, as bookstores are continually replenished with manuals advertising previously undiscovered secrets of achieving happiness. These publications, however, along with newly refined versions of psychotherapeutic methodologies promising groundbreaking clinical impact, are often simply repackaging wisdom found in the ancient philosophical school of Stoicism; sometimes acknowledged, but more often not. Stoics were the first psychotherapists, and advocated for the reduction of suffering (today successfully done with Cognitive Behavioral Therapy and Rational Emotive Behavior Therapy) and the promotion of Eudaimonia (a rare point of emphasis in modern treatment plans, though Positive Psychology has begun to successfully change this). Psychotherapeutic practice is caught in a loop of rediscovering truths that have been known for millennia, perpetuating a cycle of stagnation in the field of mental health that masquerades as innovation. The present article is a call to disrupt this cycle, and instead reconnect with Stoicism’s ancient guidance on how to flourish and live excellently, rather than continue to resell its wisdom using other names.

This paper examines Epictetus' use of athletic imagery as a pedagogical tool and what this tells us about his views on what philosophers can learn from athletes. This paper argues that this imagery serves an important protreptic, or motivational, function. By comparing virtue to Olympic victory and philosophical progress to athletic training, Epictetus inspires students to take up a life of philosophy and treat Stoicism as an ethically transformative practice rather than an abstract intellectual pursuit. These comparisons also show that Epictetus considers achieving virtue and athletic excellence to be similar kinds of pursuits, and because of this the philosopher can benefit by learning from the athlete's example. [ABSTRACT FROM AUTHOR]