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point of saying, as Aristotle does, that eudaimonia is self-sufficient, not in the sense that one living such a life does not need outside attachments, or in the sense that one lacks noth- ing one could want, but rather in the sense that eudaimonia requires having enough of what one needs for

In: Proceedings of the Boston Area Colloquium in Ancient Philosophy

bottom line, so the Parmenides suggests, is that what remains should allow, or enable, a life to be worth living. Parmenides states (135b5-c2) that one who does not grant that there are Forms will have nowhere to turn his thought and will thus altogether de- stroy the power of discourse ($ ). It has

In: Proceedings of the Boston Area Colloquium in Ancient Philosophy

well; but in order really to be what they are, viz. living and life-giving rational principles on lower levels of ontology, their consciousness and inner life have to turn back to the source and become aware, somehow, of the rich world of archetypes in Intellect. To illustrate the point by a

In: Physics and Philosophy of Nature in Greek Neoplatonism
Author: Eric Brown

should be understood as terms of art for an objectively flourishing human life, which is the universally recognized goal. 4 I add the word ‘rational’ because the context demands it: this is the conclusion of an argument whose premises locate the good of a thing in performing its function well and

In: Proceedings of the Boston Area Colloquium in Ancient Philosophy

realized. DEBORAH K. W. MODRAK 122 _________ any other living creature as well as rationality—which is a power belong- ing only to the human soul. The rational soul contains, as potentialities, the nutritive soul (the constellation of the functions characteristic of all life forms, viz

In: Proceedings of the Boston Area Colloquium in Ancient Philosophy
Author: John M. Rist

us, living since the eighteenth century ill a period of ever-increasing change, to imagine that the way of life of the vast masses of people over the thousand years or so which comprised the Greco-Roman world varied very little in broad outline. Certainly there might be plagues, famines or wars

In: Human Value

search for truth and ‘his soaring commitment to love, especially the love of his dear Breda’. Professor Purcell remarked: ‘Like doubting Thomas, he was always searching for a living contact with the truth. Right up to the very end of his life, he was seeking that truth, very like Jesus’ last Why?, when

In: Studies on Plato, Aristotle and Proclus

dispersal, and embodied consciousness. This demand for novelty, for movement, for change is what we are really about at the base of our present selves. This restless life is what time is, “the life of the soul in a movement of passage from one way of living to another” (III.7[11]. 43- 45). All these are

In: Proceedings of the Boston Area Colloquium in Ancient Philosophy

, that euthymia is compatible with a minimal level of goods and wealth. Indeed, Democri- tus suggests that living one's life with only minimal goods is not necessarily to live in a condition of poverty. Whether one lives in poverty or not is, in large part, a product of one's outlook and desires; as

In: Morality and self-interest in Protagoras, Antiphon, and Democritus
Author: John J. Cleary

. Aristotle seems to be implying that living according to prohairesis is derived from a sense of self and a general life-purpose. As Nancy Sherman (1985: 100) suggests, good character is reflected in the truly fine goals that one adopts for action. Of course, both prohairesis and boulêsis could be taken as

In: Studies on Plato, Aristotle and Proclus