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that of a defendant whose passion for argument outshines his passion for life, though Socrates accounts for his general demeanor here in terms of the greater importance he attaches to living right over living in a merely biological sense (28b–d, 38d–39b). 5.4.1. First Rebuttal The first rebuttal

In: Rethinking Plato

living and the dead. Nor does reciprocal generation present itself as a necessary or even viable connection in this context. Given that life is the union of the soul and the body, living things are compound entities consisting of a soul and a body, or, in short, they are corporeal souls, or ensouled

In: Rethinking Plato

, depending both on the letter and on the reviewer, but the information therein is enlightening, despite covering a disappointingly short span of time in the philosopher’s life. The only two exceptions to the otherwise universal confinement of Plato’s truly autobiographical remarks to letters, hence, not

In: Rethinking Plato

classical Greek conception of a life worth living, though we might today recognize as many distinctions as similarities and overlaps. This completes the basic design phase of the argument, with the two principles constituting the methodological foundations of the route Socrates intends to take. The

In: Rethinking Plato

. Undoubtedly the life of a wise man ought to be to others an example of living. If all should imitate the wisdom of these, how will states exist? But perhaps the same Cynics were able to afford an example of modesty, who lived with their wives in public. 38 I know not how they could defend virtue, who took

In: Care of the Self

introduction 3 integral to one’s character and psychological processes and, thus, provide the basis of living a truly happy life. A few years later than Aristotle (who taught and wrote in the Lyceum be- tween 335–323B.C.), Menander’s comedies (probably written between 325 and 290B.C.), as reflected in the

In: Aristotle and Menander on the Ethics of Understanding
Author: Egil A. Wyller

Good), which for a number of years captivated even a critical and oppositional intellect like the younger Aristotle. No wonder Plato saw reason, in the later dialogue Phaedrus, to reednsider his relations to rhetoric - this time not motivated by external cultural struggles but driven by the inner

In: Henologische Perspektiven I/I-II
Author: Keping Wang

often than not, our lifestyle is so routinized that we can hardly get off the beaten track. This fashion of life is, in the eyes of Zhuangzi, not merely pathetic and intolerable, but also not worth living at all. Hence, along his line of thought, an analogy can be drawn between the peng and a type of

In: Mythos and Logos

follow results that summarise the wise judgement of the oth- ers” (Nussbaum 1986(a), p. 179). See also Broadie 1991, p. 165. 180 chapter 5 is accomplished with the appropriate virtue; thus, one’s happiness consists in exercising one’s own function well, namely, living a life as a virtuous person.107 But

In: Aristotle and Menander on the Ethics of Understanding
Author: Pavol Sucharek

over a living human being also indicates power over life and death”. 72 A specific human existence, individualised by particular psychosomatic acts (reproducing, outlining one’s life project, cultivating of the disorganised nature), on its horizontal, creates a trajectory of one’s own purpose

In: Care of the Self