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1

ANTISTHENÉS MEDZI SÓKRATOM A DIOGENOM

100%
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).
2

KYNICKÁ PAIDEIA ALEBO ANTISTHENÉS MEDZI ODYSSEOM A SÓKRATOM

100%
Zelinová Z.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 2
107 – 118
EN
The main purpose of this paper is to reconstruct Antisthenes’ position on education (paideia) and especially to define its character by answering the questions concerning the nature of the relationship that arose on the border of philosophy (Plato) and sophistry (Gorgias). In the first part of our study we offer an explanation of how and whether it is even possible – despite the fact that Antisthenes’ works on education have not been preserved – to identify his philosophy of education without comparing it with competing educational models. Subsequently, we analyse the Socratic and cynic elements (topoi) embodied in the character of Odysseus in Antisthenes’ speech Odysseus or On Odysseus.
3

ANTISTHENÉS A PAIDEIA. K SÓKRATOVSKÉMU MODELU VÝCHOVY

84%
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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