Bei Epiktets Unterredung Über die Freiheit handelt es sich nicht nur um einen exemplarischen Text eines authentischen Stoikers (um 100 n. Chr.), sondern um ein Programm antiker Lebenskunst. Freiheit als "Leben, wie man will" wird interpretiert als Unterscheidung des "Fremden" vom "Eigenen" und als "sich an Gott anschließen.".

In diesem Band werden die Beiträge eines Symposiums dokumentiert, das sich unter der Leitperspektive "wechselseitiger Wahrnehmungen" in 14 Paarvorträgen der Analyse zentraler anthropologischer und ethischer Themenbereiche einerseits aus neutestamentlicher Perspektive, andererseits aus dem Blickwinkel frühjüdischer Literatur, insbesondere der sogenannten Pseudepigraphen, gewidmet hat. Inhaltlich spannen die Beiträge einen Bogen vom Motiv der Gottebenbildlichkeit des Menschen über die Frage nach der Sünde und dem Umgang mit Gewalt sowie über Aspekte der Sexual- und Besitzethik und das Verhalten gegenüber Notleidenden bis hin zum "Ende (...) des Menschen". Ergänzend reflektieren übergreifende Beiträge zum einen methodisch den "Dialog" zwischen frühjüdischen und neutestamentlichen Schriften, zum anderen thematisch die anthropologische und ethische Bedeutung von Menschenwürde und -pflichten, Konversionserfahrungen und der menschlichen Ernährung. Mit Beiträgen von:John M.G. Barclay, René Bloch, Christfried Böttrich, Roland Deines, Matthias Henze, Jens Herzer, Friedrich Wilhelm Horn, Matthias Konradt, George H. Van Kooten, Stefan Krauter, Hindy Najman, Karl-Wilhelm Niebuhr, Eckart Reinmuth, Todd D. Still, Loren T. Stuckenbruck, Gerd Theißen, Michael Tilly, Samuel Vollenweider, Markus Witte. (shrink)

À propos de : James C. Scott, Homo Domesticus. Une histoire profonde des premiers États [2017], traduit de l’anglais par Marc Saint-Upéry, Paris, La Découverte, 2019, 302 p. Avec la traduction d’Homo Domesticus, les éditions La Découverte mettent à la disposition du lectorat français le dernier livre d’anthropologie anarchiste de James C. Scott, professeur émérite de science politique et d’anthropologie à l’Université de Yale. On appelle ce courant de recherche « anarchiste » parce qu’il s’i...

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

Professor Scott in his paper on ‘Eurynome and Eurycleia’ was inclined to believe, although he did not press the point, that Eurynome and Actoris were one and the same servant, the name Actoris being a patronymic. This explanation was offered also by Hayman, who compares Actorion , but it has been ignored by Wilamowitz and by van Leeuwen-Mendes da Costa, who reject ψ 226 sqq. It is an ingenious attempt to solve a small Homeric problem, and would be convincing but (...) for two reasons, of which the first has to do with the poet's manner and the second with the circumstances of the recognition scene in ψ. (shrink)

The classical interpretation of mathematical statements can be seen as comprising two separate but related aspects: a domain and a truth-schema. L. E. J. Brouwer’s intuitionistic project lays the groundwork for an alternative conception of the objects in this domain, as well as an accompanying intuitionistic truth-schema. Drawing on the work of Arend Heyting and Michael Dummett, I present two objections to classical mathematical semantics, with the aim of creating an opening for an alternative interpretation. With this accomplished, I then (...) make the case for intuitionism as a suitable candidate to fill this void. (shrink)

"Let him, therefore, who would arrive at a knowledge of nature, train his moral sense; let him act and conceive in accordance with the noble essence of his ...

Heterodoxy, sects and sectarianism seemingly belong to the sphere of religions; they obviously refer to doctrinal organizational and behavioral aspects of dissension within the frameworks of religions. It would, however, be wrong to think that their importance is confined only within such frameworks—broad and important as they are. The importance of heterodoxy and sectarianism is indeed much wider. It is much wider not only because the term sect has been often used—as Roger Caillois has demonstrated in his brilliant essay on (...) “L'Esprit des Sectes”—to refer to a much broader range of phenomena in the overall political and social order. The very possibility of using this term beyond its strictly religious connotation indicates that the developments of sectarianism, rooted as it is in the sphere of religion, are, potentially at least, of much broader implications.This was, of course, most clearly seen and elaborated by Max Weber who, in his classical essays on the comparative sociology of religions, was among the first to stress the place of dissent and heterodoxy, not only from the point of view of the doctrinal or organizational development of various religions, but from the broader point of view of the broader civilizational dynamics, of the innovative capacity of different civilizations. (shrink)

This chapter surveys recent literature arguing for and against the view that Smith was deeply egalitarian, and then examines both the elements of Smith’s texts that lend support to such a view, and the elements that militate against it. It concludes by considering various different senses in which one might be an egalitarian—distinguishing the belief in moral equality from a belief in political equality, and both from a belief in socio-economic equality—and suggesting that Smith is clearly an egalitarian along some (...) of these dimensions but more ambiguously so along others. (shrink)

Through a reexamination of Immanuel Kant and his philosophical legacy, this volume explores the philosophic presuppositions of the possibility of progress and our belief in reason's capacity not only to improve the material well-being of humanity but also to promote our true vocation as moral beings.

Three recent and important accounts of metaphor are discussed in detail. These are: Stern’s Demonstrative account, White’s Conflated Sentence account, and Fogelin’s Simile account. What is right and wrong with these accounts can best be understood from the perspective of the Semantic Descent account, and the materials in this chapter provide some indirect further support for this account.

Eliminativists believe there to be something fundamentally mistaken about the common‐sense (sometimes called ‘folk psychological’) conception of the mind, and they suggest that the way forward is to drop part or all of this conception in favour of one which does not use notions such as belief, experience, sensation and the like. The rationale for this suggestion is, in the main, because these notions are fraught with conceptual difficulties as well as being recalcitrant to any REDUCTION to natural science. Since (...) the conception with which they propose to replace the common‐sense conception is invariably physicalist or materialist, one finds eliminativism also called ‘eliminative materialism’. (see connectionism; dennett; An Essay on Mind section 3.7; folk psychology; lewis; supervenience.). (shrink)