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1

SÓKRATOVSKÁ THERAPEIA: ANTISTHENÉS O ROZUMNOSTI

100%
Suvák V.
Filozofia (Philosophy)
|
2016
|
vol. 71
|
issue 2
85 – 95
EN
The paper offers a reconstruction of Antisthenes’ understanding of practical wisdom, based on the comparison of doxographic reports on Antisthenes with Xenophon’s portrait of the philosopher. The comparison shows that Antisthenes links wisdom with perseverance and self-control – with an asceticism that results in excellent decisions. The therapeutic function of wisdom consists in eliminating all deceptive assumptions about what it means to live a good life. However, wisdom alone is not enough for anyone to live a happy life. Wisdom requires Socratic education, i.e. instructions concerning our attitudes to others as well as ourselves.The paper offers a reconstruction of Antisthenes’ understanding of practical wisdom, based on the comparison of doxographic reports on Antisthenes with Xenophon’s portrait of the philosopher. The comparison shows that Antisthenes links wisdom with perseverance and self-control – with an asceticism that results in excellent decisions. The therapeutic function of wisdom consists in eliminating all deceptive assumptions about what it means to live a good life. However, wisdom alone is not enough for anyone to live a happy life. Wisdom requires Socratic education, i.e. instructions concerning our attitudes to others as well as ourselves.
2

ANTISTHENÉS: VÝKLAD HOMÉRA

88%
Suvák V.
Filozofia (Philosophy)
|
2008
|
vol. 63
|
issue 1
50-62
EN
The paper deals with Antisthenes' accounts of Homer as well as with the role the philosopher played in the thought on the turn of the 5th and 6th centuries BC. In its first part the author gives an outline of Antisthenes' life and work. The second part shows the development of the critical approaches to Homer's depicting Gods from Hecait to the sophists. The third part deals with Antisthenes' accounts of Homer in Aiax and Odysseus, pointing to the Socratic character of questioning the virtue. Drawing on further reports about the interpretations of Homer the author shows the place occupied by Antisthenes within the tradition of the allegoric accounts of myths (part 4). The interpretations of particular fragments provide a basis for the author's argumentation, according to which Antisthenes' early writings deal with the sophistic themes in an innovative, i.e. Socratic way, which later had been adopted and developed by the cynics and stoics of the Helenistic period. The paper shows Antisthenes' approach to interpreting Homer as different from that of Plato, although both of them declared their adherence to the Socratic tradition.
3

ANTISTHENÉS: SKÚMANIE JAZYKA A LOGICKÉ PARADOXY

88%
Suvák V.
Filozofia (Philosophy)
|
2009
|
vol. 64
|
issue 6
520-526
EN
The paper deals with Antisthenes' account of language (logos) as well as with the role that the logical paradoxes played in Antisthenes' thought. The author doesn't see Antisthenes' logical investigations as a part of the early 'Sophistic' writings. Rather he tries to show the connection between Antisthenes' using of the logic and Socratic ethics of taking care of the self. Socratic thought in Antisthenes' fragments is neither skeptical nor dialectical. Contrary to both of these 'intellectualistic' tendencies Antisthenes underlines the continual ethical activity of the wise. Antisthenes' using of logical paradoxes (mainly ouk estin antilegein) should have probably served as a demonstration of an anti-Platonic conviction: Ethics is always prior to metaphysics and logic.
4

BOL ANTISTHENÉS PÝTHAGOROVEC?

75%
Škvrnda F.
Filozofia (Philosophy)
|
2016
|
vol. 71
|
issue 2
96 – 106
EN
The present paper offers a new interpretation of the relation between cynic philosophy and Pythagoreism. It tries to shed light on the Antisthenian concept of philosophy as a peculiar blend of Socratic and Pythagorean attitudes and concepts. Its first part deals with Diodoros of Aspendus and his characteristics as a cynic. In the second part, some of the fundamental aspects of cynic philosophy going back to mythical Heracles and his Pythagorean lore are traced. The investigations end with the conclusion that there is no contradiction between the cynic philosophy and Pythagorean way of life.
5

ANTISTHENOVA „NATURÁLNÍ EKONOMIE“. ENKRATEIA A HÉDONÉ OPTIKOU RACIONÁLNÍ VOLBY

75%
Kramoliš O.
Filozofia (Philosophy)
|
2017
|
vol. 72
|
issue 7
537 – 547
EN
Antisthenes (444 – 365 BC.), a predecessor of the Cynic philosophical school, brings an original conception of temperance as a defence against the negative consequences of the excessive pursuit of delight. Antisthenes places an emphasis on experience; he refuses Plato’s attempts to define theories of ideas. He examines the power of the word and pursues moral objectives. His “naturalistic economy of rational choice” prepares the ground for the Cynics’ shift to nature. The theory of “austerity” is discussed in relation to behavioural economy and the theory of rational choice. The main premise is Antisthenes’ nominalist logic and his well-known ability to persuade, which presupposes a dialogue of free people, as well as love, friendship and cooperation.
6

ANTISTHENÉS MEDZI SÓKRATOM A DIOGENOM

75%
Suvák V.
Filozofia (Philosophy)
|
2011
|
vol. 66
|
issue 6
545-557
EN
The paper deals with the Socratic ethics as developed by Antisthenes and conceived by the doxografical tradition as the basis of Diogenes' Cynicism. The author tries to show that Antisthenes' thought as a whole is connected with paideia (education). Thus Antisthenes' interpretations of Homer as well as his logical paradoxes have ethical aiming. There is a close connection between Antisthenes' logic and his ethics of the care of the self. Socratic thought in Antisthenes' fragments is neither sceptical nor dialectical. Contrary to both 'intellectualistic' tendencies Antisthenes puts stress on the wise continually practicing ethics. By using of logical paradoxes (mainly ouk estin antilegein) Antisthenes probably hoped to demonstrate the anti-Platonic priority of ethics over metaphysics and logic. From this point of view Antisthenes can be seen as the predecessor of practical Cynical bios (way of life).
7

ANTISTHENÉS: PRAKTICKÝ CHARAKTER SÓKRATOVSKEJ ETIKY

75%
Suvák V.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 3
239-248
EN
The paper gives an outline of Antisthenes' ethics. The first part questions the accounts of modern historians, who try to include Antisthenes in one or other philosophical schools of that time (sophistics, socratism, cynicism). In the second part it shows the affiliations between Antisthenes' thinking and Socratic tradition: It comes out, that the interconnection between the former and sophistics and cynicism might have come into existence as late as in the later doxographic accounts of his doctrine. The third part deals in more details with the writings Kyros and Heracles, which exemplify a mimetic depiction of the way of acting of a Socratic sapient. The analysis of the preserved fragments shows that the Antisthenian ethics is practical differing from the Platonic conception of practice in that in moral knowledge and moral action became one. Thus it represents a non-theoretical expansion of Socratic ethics and as such cannot be grasped by the classical approaches which draw a sharp line between socratics and sophistics.
8

ANTISTHENÉS A PAIDEIA. K SÓKRATOVSKÉMU MODELU VÝCHOVY

63%
Cepko J.
Filozofia (Philosophy)
|
2011
|
vol. 66
|
issue 6
535-544
EN
The article focuses on Antisthenes' concept of paideia, which, undoubtedly, must have been inspired by Socratic tradition. The decisive fragment - 'the beginning of education is the research in names' - points to the connection between logic and ethics as it is witnessed in Xenophon's and Plato's dialogues. However, there are several differences as well. The author compares Antisthenes' paideia with the rhetorical ideal of Isocrates. Then he displays several variations of the Socratic model inside the Socratic circle. Antisthenes shows no interest in the metaphysical development of his Teacher's thought and he offers a positive ethical ideal to be followed. This is the point where Cynics and Stoics carried on the Socratic tradition, the former putting stress on ethics and the letter completing it with logical studies.
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