Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 7

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

KRATÉTOVA KYNICKÁ UTÓPIA

100%
Cepko J.
Filozofia (Philosophy)
|
2017
|
vol. 72
|
issue 2
92 – 102
EN
The extant writings of Crates the Cynic include a poem about a city called Travelling Bag (Pera). It is a peculiar example of uniting the Cynic literary expression (tropos) with Cynic way of life (bios). The paper focuses on two aspects of the poem. The first one concerns the poem’s form: It shows the tendency to parody the poetic authority (Homer), mixing jest with seriousness. The second one, concerning its content, deals with the Cynic “political” views and elucidates the progress from Diogenian topics (self-sufficiency, life in accordance with nature) to new, Cratetian issues (philanthropy, voluntary poverty, disapproval of war). However, the underlying motivation remains Socratic, namely philosophy as a means helping the human community to achieve practical wisdom.
2

„BELIEME“ A „SLADNEME“ – NOVÝ JAZYK O SVETE BEZ PREDMETOV?

100%
Cepko J.
Filozofia (Philosophy)
|
2022
|
vol. 77
|
issue 3
165 – 177
EN
Sextus (Adv. math. VII 191) attributes to the Cyrenaic philosophers a series of curious verbal forms that reduce the language about reality to an account of apprehension of secondary qualities. Sextus himself links this new language with the Cyrenaic tenet that the only standards of knowledge are the affections (pathē). The paper explores the Cyrenaic subjectivist epistemology, the sceptic elements in it and its possible ontological commitments. However provocative the Cyrenaic epistemology might sound, it is argued that the Cyrenaics were not interested in it for its own sake, but only as a means for defending their practical quest for a happy life. In this perspective, it seems improbable that the Cyrenaics pushed their disavowal of the cognitive access to the external objects further and that they denied their existence. Their objective was to show that their form of life was based on a firm knowledge, i. e. the apprehension of internal pathē.
3

HANBA, ZÁZRAČNÝ PRSTEŇ A PLATÓNOV SOKRATES

100%
Cepko J.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue 4
259 – 272
EN
There are two passages in Plato’s Apology with questions introduced by a verb relating to shame. In 28b, a representative of the Athenian citizens asks Socrates, if he is not ashamed to follow his philosophical occupation even when it might cost him life. Later, in 29d, it is Socrates who asks an imaginary Athenian, if he is not ashamed to care for things of illusory value and neglect those that are really important. The verb used in these two questions apparently refers to two different notions of shame: the first one is marked by fear of being disregarded by the others, the other one is an outcome of endeavour for an inner coherence. The article maps this process of internalization of shame as a transformation of the shame before others into shame relating to oneself. This change of perspective will be documented via two versions of the tale of Gyges and his magic ring (in Herodotus and in Plato). Herodotus’ Gyges acts as a heteronomous agent moved by the will of the others; the character in Book 2 of Plato’s Republic, on the other hand, is, thanks to the power of a magic ring, autonomous and immune to the gaze of the other but acts unjustly in the end. The Socratic moral agent in this context appears to be Anti-Gyges, determined to act justly with no regard for external approval or its lack. He does not necessarily disregard shame, but his shame is based on an aesthetics of self and on his power to transform his character by means of care of the self.
4

K ROZLÍŠENIU MEDZI ONTOLÓGIOU A METAFYZIKOU U E. LÉVINASA

100%
Cepko J.
Filozofia (Philosophy)
|
2010
|
vol. 65
|
issue 7
652-663
EN
There are several terms in Levinas' philosophy, to which his reader better should not assign traditional meanings. The paper focuses on Levinas' usage of the terms 'ontology' and 'metaphysics', which reveal the philosopher's attempt to find their new interpretations. In his perspective, both terms become synonyms of the key concepts of his philosophy. In the context of Levinas' criticism of Western philosophical tradition, 'ontology' refers to totalization, i.e. a philosophy aiming at a unity, but at the same time denying the alterity of the other. 'Metaphysics', on the other hand, expresses transcendence leading to plurality and cherishing the otherness. Levinas finds its formal structure in Descartes' idea of the infinity in us and its tangible expression in the ethical attitude towards the other. Consequently, the term 'first philosophy' should be attributed to ethics, not as a normative and casuistic discipline, but as a relation to the other in his otherness, which the philosophy as the 'love for wisdom' transforms into the 'wisdom of love'.
5

ATOPIA – MIESTO KYNIKA VO SVETE

100%
Cepko J.
Filozofia (Philosophy)
|
2020
|
vol. 75
|
issue 3
170 – 182
EN
The paper proposes a new interpretation of Cynic cosmopolitanism as a consequence of the philosophical way of life. Its characteristic of being “atopon” – “out of place”, meaning strange and at the same time not bound to a particular space, offers a possibility to explain the theoretic concept of cosmopolitanism by means of a practical stance. Moreover, the “strangeness” of philosophical life shows a fundamental link between Socrates’ and Diogenes’ philosophy.
6

OD KONFLIKTU K ZDATNOSTI. AISCHINÉS A SOKRATOVSKÁ VÝCHOVA

100%
Cepko J.
Filozofia (Philosophy)
|
2019
|
vol. 74
|
issue 1
28 – 39
EN
Aeschines of Sphettus is a Socratic author that deserves more attention than he actually gets, as he is, besides Plato and Xenophon, the only Socratic who left substantial literary records. The present paper focuses on his representation of Socrates’ educational activity. Aeschines’ Socrates does not only disavow any technical capability to make the others better, but he entrusts the educational work to an unpredictable “divine dispensation” which simply means a factor that escapes the educator’s control. Not unlike Alcibiades, who is the target of Socratic educational endeavour in Aeschines’ dialogue, the author himself must have experienced in his life that achievement of virtue cannot be simply transferred from educator to educated, but requires a strong personal commitment.
7

ANTISTHENÉS A PAIDEIA. K SÓKRATOVSKÉMU MODELU VÝCHOVY

100%
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.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.