In Memorabilia 2.1.22-33 Socrates tells a tale on virtue and vice. Virtue is personified as a myt... more In Memorabilia 2.1.22-33 Socrates tells a tale on virtue and vice. Virtue is personified as a mythological lady who lists her own traits; enkrateia is discussed and praised, as well as sophrosune, epimeleia, propensity to toil and piety; these are all primary constituents of virtue, and are all rewarded by eudaimonia. In a previous paper (Alon Amit 2016) I examined arete as it appears in Mem 2.1 as well as in Agesilaus 3, 10, Cyropaedia 1.5, 2.2, 7.5 and Cynegeticus 12, as a single whole made of several necessary and some optional constituents, namely: self-control, practical wisdom, propensity to toil and piety. In this paper I shall focus on Xenophon's arete through parallels found in the works Cyropaedia and Memorabilia, both describing virtue in educational terms – as an entity to be learned and practiced. Virtue, as I shall argue, is further described as a structure of constant learning and practice – as both Memorabilia and Cyropaedia exemplify through the virtuous lives of Socrates and Cyrus. The learning and practice of virtue bring about knowledge – and knowledge in Socratic terms is happiness.
This research stems from the understanding that a mapping out of major trends in contemporary Isr... more This research stems from the understanding that a mapping out of major trends in contemporary Israeli theory and philosophy of education will be of value to researchers of philosophy and multiculturalism in education. The research focuses on interviews with prominent theorists of education in Israeli academia and aims at identifying trends of thought in contemporary Israeli philosophy of education. The research results in a map of trends encompassing solutions for redirecting Israeli education amidst postmodern cultural and technological developments of the 21st century. The common denominators identified may serve as a basis for future collaborations among different cultural sectors in Israeli education and provide a lens through which to analyze and improve education in other multicultural societies.
This research stems from the understanding that a mapping out of major trends in contemporary Isr... more This research stems from the understanding that a mapping out of major trends in contemporary Israeli theory and philosophy of education will be of value to researchers of philosophy and multiculturalism in education. The research focuses on interviews with prominent theorists of education in Israeli academia and aims at identifying trends of thought in contemporary Israeli philosophy of education. The research results in a map of trends encompassing solutions for redirecting Israeli education amidst postmodern cultural and technological developments of the 21st century. The common denominators identified may serve as a basis for future collaborations among different cultural sectors in Israeli education and provide a lens through which to analyze and improve education in other multicultural societies.
Diogenes of Baylon was a major Stoic philosopher of the third and second centuries BC (c. 240-150... more Diogenes of Baylon was a major Stoic philosopher of the third and second centuries BC (c. 240-150) whose theory of the soul was of major interest also to medical writers of the ancient world. His arguments supporting the location of the ruling part of the soul (hegemonikon) in the region of the heart are of special interest but have been seldom examined in their own right in recent times. In this paper I shall examine the unity of three separate testimonies on Diogenes' cardiocentric theory. Although they give three differing accounts for his theory on the ruling part of the soul, I shall endeavor to explain their underlying common principle: the soul and the hegemonikon as identical both with blood and with pneuma (T1), the hegemonikon as identical with intellect and generally residing around the heart (T2) and the hegemonikon as located in a specific pneumatic cavity of the heart (T3). Older scholars examined some of this evidence not in relation to the soul, but to other aspects of Diogenes’ theory. My own analysis will attempt to redefine his views not only in relation to the unity of the testimonies but also in relation to Diogenes' theory on the seat and nature of the hegemonikon. After a brief introduction of his place in the development of Stoic psychology, I will examine each testimony separately in order to extrapolate their common character.
On Souls and Rivers:
Reassessment of Plato's Phaedo as a Development of Heraclitean Psychology
'... more On Souls and Rivers: Reassessment of Plato's Phaedo as a Development of Heraclitean Psychology 'Now what is it which is generated from the living?' 'The dead,' said he. 'And what,' said Socrates, 'from the dead?' 'I can say only one thing—the living.' 'From the dead, then, Cebes, the living, both things and persons, are generated?' 'Evidently,' said he. (Plato, Phaedo, 71d-e). Mortals, immortals, immortals, mortals, the one living the other's death and dying the other's life. (Heraclitus frag. 62, Hippolytus, Refutation of all heresies, IX, 10, 6).
Plato's Phaedo 71d-e, part of Socrates' argument on genesis from opposites, is in the context of a general argument supporting the eternity of soul and the necessity of caring for one's soul. Heraclitus' fragment 62, conveying a similar idea on genesis from the opposites, treats the soul as a life giving principle and is contextualized with other fragments describing the soul as an entity to be cared for and healed. Plato's Phaedo gives explicit tribute to the Presocratics Pythagoras (through Philolaus) and Anaxagoras, and implicit tribute to Anaximenes, Heraclitus, Empedocles, and Alcmaeon in the mention of primary elements or principles (eg. line 96b). Phaedo is celebrated as the first and most clearly stated instance of Plato's theory of forms; Aristotle has already described Plato's theory of forms as a quest for stable essences in response to Heraclitus' theory on the flux of sensibles in Metaphysics (1078b18). This seems very plausible when considering arguments and myths in Phaedo as a response to and development of this Heraclitean flux, particularly in the argument on the alteration of opposites and in the myth of gushing rivers in afterlife (lines 112-114). This paper compares several excerpts in Plato's Phaedo with Heraclitus' fragments on the soul and wisdom. Concentrating on main themes in Heraclitus' psychology, namely the materiality of soul, logos and body-soul connection, I shall attempt to shed new light on parallel lines in the Phaedo as a development of Heraclitean ideas. The aim of this reading will be to improve our understanding of the sources and methods of Platonic psychology. The excerpts to be explored in the Phaedo describe confused souls as wet (79c, parallel to Herac. frag. 117), true knowledge being external to the body (65c, parallel to Herac. frag. 118), and the fate of the common dead souls, being immersed in wet (bodily) pleasures in life, to eternally dwell in gushing rivers after death (Phaedo 112a-114c), while the souls of the wise as living in dry air. The connections between Phaedo and Heraclitus will be detected mainly in terms of the composition of the soul and the achievement of true wisdom, in reaction to a world of flux.
A Literary, Philosophical and Religious Journey into Well-Being: Fulfilled Lives, 2022
This volume brings together researchers to analyse and describe the concept of happiness in its v... more This volume brings together researchers to analyse and describe the concept of happiness in its various appearances in the history of thought. They trace its journey from the very first writings in Greek literature and historiography, through early Greek philosophy, Classical, Hellenistic and Neoplatonic philosophers, 10th century Christian manuscript writings, early and late medieval mysticism to the medieval Hindu philosophy of liberation, early modern philosophy and contemporary positive psychology. As the volume shows, happiness appears in many forms, all connected with the human sense of approaching oneness with the world or with the divine.
Happiness, Stability and Transcendence in Western Religion, Philosophy and Poetry, 2021
First Chapters of my Book - Happiness, Stability and Transcendence in Western Religion, Philosoph... more First Chapters of my Book - Happiness, Stability and Transcendence in Western Religion, Philosophy and Poetry. Cambridge Scholars Publishing
In Memorabilia 2.1.22-33 Socrates tells a tale on virtue and vice. Virtue is personified as a myt... more In Memorabilia 2.1.22-33 Socrates tells a tale on virtue and vice. Virtue is personified as a mythological lady who lists her own traits; enkrateia is discussed and praised, as well as sophrosune, epimeleia, propensity to toil and piety; these are all primary constituents of virtue, and are all rewarded by eudaimonia. In a previous paper (Alon Amit 2016) I examined arete as it appears in Mem 2.1 as well as in Agesilaus 3, 10, Cyropaedia 1.5, 2.2, 7.5 and Cynegeticus 12, as a single whole made of several necessary and some optional constituents, namely: self-control, practical wisdom, propensity to toil and piety. In this paper I shall focus on Xenophon's arete through parallels found in the works Cyropaedia and Memorabilia, both describing virtue in educational terms – as an entity to be learned and practiced. Virtue, as I shall argue, is further described as a structure of constant learning and practice – as both Memorabilia and Cyropaedia exemplify through the virtuous lives of Socrates and Cyrus. The learning and practice of virtue bring about knowledge – and knowledge in Socratic terms is happiness.
This research stems from the understanding that a mapping out of major trends in contemporary Isr... more This research stems from the understanding that a mapping out of major trends in contemporary Israeli theory and philosophy of education will be of value to researchers of philosophy and multiculturalism in education. The research focuses on interviews with prominent theorists of education in Israeli academia and aims at identifying trends of thought in contemporary Israeli philosophy of education. The research results in a map of trends encompassing solutions for redirecting Israeli education amidst postmodern cultural and technological developments of the 21st century. The common denominators identified may serve as a basis for future collaborations among different cultural sectors in Israeli education and provide a lens through which to analyze and improve education in other multicultural societies.
This research stems from the understanding that a mapping out of major trends in contemporary Isr... more This research stems from the understanding that a mapping out of major trends in contemporary Israeli theory and philosophy of education will be of value to researchers of philosophy and multiculturalism in education. The research focuses on interviews with prominent theorists of education in Israeli academia and aims at identifying trends of thought in contemporary Israeli philosophy of education. The research results in a map of trends encompassing solutions for redirecting Israeli education amidst postmodern cultural and technological developments of the 21st century. The common denominators identified may serve as a basis for future collaborations among different cultural sectors in Israeli education and provide a lens through which to analyze and improve education in other multicultural societies.
Diogenes of Baylon was a major Stoic philosopher of the third and second centuries BC (c. 240-150... more Diogenes of Baylon was a major Stoic philosopher of the third and second centuries BC (c. 240-150) whose theory of the soul was of major interest also to medical writers of the ancient world. His arguments supporting the location of the ruling part of the soul (hegemonikon) in the region of the heart are of special interest but have been seldom examined in their own right in recent times. In this paper I shall examine the unity of three separate testimonies on Diogenes' cardiocentric theory. Although they give three differing accounts for his theory on the ruling part of the soul, I shall endeavor to explain their underlying common principle: the soul and the hegemonikon as identical both with blood and with pneuma (T1), the hegemonikon as identical with intellect and generally residing around the heart (T2) and the hegemonikon as located in a specific pneumatic cavity of the heart (T3). Older scholars examined some of this evidence not in relation to the soul, but to other aspects of Diogenes’ theory. My own analysis will attempt to redefine his views not only in relation to the unity of the testimonies but also in relation to Diogenes' theory on the seat and nature of the hegemonikon. After a brief introduction of his place in the development of Stoic psychology, I will examine each testimony separately in order to extrapolate their common character.
On Souls and Rivers:
Reassessment of Plato's Phaedo as a Development of Heraclitean Psychology
'... more On Souls and Rivers: Reassessment of Plato's Phaedo as a Development of Heraclitean Psychology 'Now what is it which is generated from the living?' 'The dead,' said he. 'And what,' said Socrates, 'from the dead?' 'I can say only one thing—the living.' 'From the dead, then, Cebes, the living, both things and persons, are generated?' 'Evidently,' said he. (Plato, Phaedo, 71d-e). Mortals, immortals, immortals, mortals, the one living the other's death and dying the other's life. (Heraclitus frag. 62, Hippolytus, Refutation of all heresies, IX, 10, 6).
Plato's Phaedo 71d-e, part of Socrates' argument on genesis from opposites, is in the context of a general argument supporting the eternity of soul and the necessity of caring for one's soul. Heraclitus' fragment 62, conveying a similar idea on genesis from the opposites, treats the soul as a life giving principle and is contextualized with other fragments describing the soul as an entity to be cared for and healed. Plato's Phaedo gives explicit tribute to the Presocratics Pythagoras (through Philolaus) and Anaxagoras, and implicit tribute to Anaximenes, Heraclitus, Empedocles, and Alcmaeon in the mention of primary elements or principles (eg. line 96b). Phaedo is celebrated as the first and most clearly stated instance of Plato's theory of forms; Aristotle has already described Plato's theory of forms as a quest for stable essences in response to Heraclitus' theory on the flux of sensibles in Metaphysics (1078b18). This seems very plausible when considering arguments and myths in Phaedo as a response to and development of this Heraclitean flux, particularly in the argument on the alteration of opposites and in the myth of gushing rivers in afterlife (lines 112-114). This paper compares several excerpts in Plato's Phaedo with Heraclitus' fragments on the soul and wisdom. Concentrating on main themes in Heraclitus' psychology, namely the materiality of soul, logos and body-soul connection, I shall attempt to shed new light on parallel lines in the Phaedo as a development of Heraclitean ideas. The aim of this reading will be to improve our understanding of the sources and methods of Platonic psychology. The excerpts to be explored in the Phaedo describe confused souls as wet (79c, parallel to Herac. frag. 117), true knowledge being external to the body (65c, parallel to Herac. frag. 118), and the fate of the common dead souls, being immersed in wet (bodily) pleasures in life, to eternally dwell in gushing rivers after death (Phaedo 112a-114c), while the souls of the wise as living in dry air. The connections between Phaedo and Heraclitus will be detected mainly in terms of the composition of the soul and the achievement of true wisdom, in reaction to a world of flux.
A Literary, Philosophical and Religious Journey into Well-Being: Fulfilled Lives, 2022
This volume brings together researchers to analyse and describe the concept of happiness in its v... more This volume brings together researchers to analyse and describe the concept of happiness in its various appearances in the history of thought. They trace its journey from the very first writings in Greek literature and historiography, through early Greek philosophy, Classical, Hellenistic and Neoplatonic philosophers, 10th century Christian manuscript writings, early and late medieval mysticism to the medieval Hindu philosophy of liberation, early modern philosophy and contemporary positive psychology. As the volume shows, happiness appears in many forms, all connected with the human sense of approaching oneness with the world or with the divine.
Happiness, Stability and Transcendence in Western Religion, Philosophy and Poetry, 2021
First Chapters of my Book - Happiness, Stability and Transcendence in Western Religion, Philosoph... more First Chapters of my Book - Happiness, Stability and Transcendence in Western Religion, Philosophy and Poetry. Cambridge Scholars Publishing
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Reassessment of Plato's Phaedo as a Development of Heraclitean Psychology
'Now what is it which is generated from the living?' 'The dead,' said he. 'And what,' said Socrates, 'from the dead?' 'I can say only one thing—the living.' 'From the dead, then, Cebes, the living, both things and persons, are generated?' 'Evidently,' said he. (Plato, Phaedo, 71d-e).
Mortals, immortals, immortals, mortals, the one living the other's death and dying the other's life. (Heraclitus frag. 62, Hippolytus, Refutation of all heresies, IX, 10, 6).
Plato's Phaedo 71d-e, part of Socrates' argument on genesis from opposites, is in the context of a general argument supporting the eternity of soul and the necessity of caring for one's soul. Heraclitus' fragment 62, conveying a similar idea on genesis from the opposites, treats the soul as a life giving principle and is contextualized with other fragments describing the soul as an entity to be cared for and healed. Plato's Phaedo gives explicit tribute to the Presocratics Pythagoras (through Philolaus) and Anaxagoras, and implicit tribute to Anaximenes, Heraclitus, Empedocles, and Alcmaeon in the mention of primary elements or principles (eg. line 96b). Phaedo is celebrated as the first and most clearly stated instance of Plato's theory of forms; Aristotle has already described Plato's theory of forms as a quest for stable essences in response to Heraclitus' theory on the flux of sensibles in Metaphysics (1078b18). This seems very plausible when considering arguments and myths in Phaedo as a response to and development of this Heraclitean flux, particularly in the argument on the alteration of opposites and in the myth of gushing rivers in afterlife (lines 112-114).
This paper compares several excerpts in Plato's Phaedo with Heraclitus' fragments on the soul and wisdom. Concentrating on main themes in Heraclitus' psychology, namely the materiality of soul, logos and body-soul connection, I shall attempt to shed new light on parallel lines in the Phaedo as a development of Heraclitean ideas. The aim of this reading will be to improve our understanding of the sources and methods of Platonic psychology. The excerpts to be explored in the Phaedo describe confused souls as wet (79c, parallel to Herac. frag. 117), true knowledge being external to the body (65c, parallel to Herac. frag. 118), and the fate of the common dead souls, being immersed in wet (bodily) pleasures in life, to eternally dwell in gushing rivers after death (Phaedo 112a-114c), while the souls of the wise as living in dry air. The connections between Phaedo and Heraclitus will be detected mainly in terms of the composition of the soul and the achievement of true wisdom, in reaction to a world of flux.
Reassessment of Plato's Phaedo as a Development of Heraclitean Psychology
'Now what is it which is generated from the living?' 'The dead,' said he. 'And what,' said Socrates, 'from the dead?' 'I can say only one thing—the living.' 'From the dead, then, Cebes, the living, both things and persons, are generated?' 'Evidently,' said he. (Plato, Phaedo, 71d-e).
Mortals, immortals, immortals, mortals, the one living the other's death and dying the other's life. (Heraclitus frag. 62, Hippolytus, Refutation of all heresies, IX, 10, 6).
Plato's Phaedo 71d-e, part of Socrates' argument on genesis from opposites, is in the context of a general argument supporting the eternity of soul and the necessity of caring for one's soul. Heraclitus' fragment 62, conveying a similar idea on genesis from the opposites, treats the soul as a life giving principle and is contextualized with other fragments describing the soul as an entity to be cared for and healed. Plato's Phaedo gives explicit tribute to the Presocratics Pythagoras (through Philolaus) and Anaxagoras, and implicit tribute to Anaximenes, Heraclitus, Empedocles, and Alcmaeon in the mention of primary elements or principles (eg. line 96b). Phaedo is celebrated as the first and most clearly stated instance of Plato's theory of forms; Aristotle has already described Plato's theory of forms as a quest for stable essences in response to Heraclitus' theory on the flux of sensibles in Metaphysics (1078b18). This seems very plausible when considering arguments and myths in Phaedo as a response to and development of this Heraclitean flux, particularly in the argument on the alteration of opposites and in the myth of gushing rivers in afterlife (lines 112-114).
This paper compares several excerpts in Plato's Phaedo with Heraclitus' fragments on the soul and wisdom. Concentrating on main themes in Heraclitus' psychology, namely the materiality of soul, logos and body-soul connection, I shall attempt to shed new light on parallel lines in the Phaedo as a development of Heraclitean ideas. The aim of this reading will be to improve our understanding of the sources and methods of Platonic psychology. The excerpts to be explored in the Phaedo describe confused souls as wet (79c, parallel to Herac. frag. 117), true knowledge being external to the body (65c, parallel to Herac. frag. 118), and the fate of the common dead souls, being immersed in wet (bodily) pleasures in life, to eternally dwell in gushing rivers after death (Phaedo 112a-114c), while the souls of the wise as living in dry air. The connections between Phaedo and Heraclitus will be detected mainly in terms of the composition of the soul and the achievement of true wisdom, in reaction to a world of flux.