Results for ' otium'

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  1.  28
    From otium to opium (and back again?): Lockdown’s leisure industry, hyper-synchronisation and the philosophy of walking.Helen-Mary Cawood & Mark J. Amiradakis - 2022 - Indo-Pacific Journal of Phenomenology 22 (1).
    This article provides an account of the cultural changes induced by the pandemic, and draws on the tradition of critical theory (especially the work of Horkheimer and Adorno, and Fromm) and the work of Bernard Stiegler to critically assess their impact. It is argued that the rise of online forms of consumption based around streaming have had a deleterious impact on the critical faculties of the individual, and argues that the practice of walking – as proposed by Frederic Gros – (...)
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  2.  27
    Otium as Civic and Personal Stability in Cicero’s Dialogues.Dan Hanchey - 2013 - Classical World: A Quarterly Journal on Antiquity 106 (2):171-197.
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  3.  8
    Otium und contemplatio. Reform aus dem Geist der Antike.Victoria Hohenadel - 2013 - In Martin Thurner & Franz Xaver Bischof (eds.), Die Benediktinische Klosterreform Im 15. Jahrhundert. Akademie Verlag. pp. 275-290.
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  4.  9
    otium Campanum – Silius im Ruhestand (Plin. epist. 3,7), Hannibal in Capua (Sil. 11).Christian Stoffel - 2017 - Hermes 145 (4):375-385.
    In Epistles 3,7, Pliny the Younger gives a short account of the life of Silius Italicus, who had recently committed suicide at his Neapolitan villa. Scholarship has not only considered this letter as a rather critical and unsympathetic description of the epic poet’s vita, but has also read some of its information (for example Silius’ veneration of Vergil and his passion for antiquities) to Silius’ poetics in general. In this paper, I shall highlight one specific intertextual connection - not proposed (...)
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  5.  92
    Otium.W. K. Lacey - 1970 - The Classical Review 20 (02):238-.
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  6.  58
    Auctoritas, Dignitas, Otium.J. P. V. D. Balsdon - 1960 - Classical Quarterly 10 (1-2):43-.
    ‘Auctoritas’ was naturally one of Cicero's favourite concepts. In the ideal republic power lay with the people, auctoritas with the Senate . Alternatively, in a balanced state, potestas would lie with the magistrates, libertas with the people, but still auctoritas would be the property of the Senate, ‘in principum consitio’ [De rep. 2. 57).
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  7. Chapter 1. Otiose Otium: The Status of Intellectual Activity in Late Republican Prefaces.Yelena Baraz - 2012 - In A Written Republic: Cicero's Philosophical Politics. Princeton University Press. pp. 13-43.
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  8. I versi dei "Captivi" di Plauto e la preistoria della villa d''otium'.Anna Magiatordi - 2005 - Annali Della Facoltà di Lettere E Filosofia:Università di Siena 26:283.
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  9. La Influencia de la filosofía Epicúrea en la formación del Otium Latino.Maximiliano Emanuel Korstanje - 2008 - A Parte Rei 57:12.
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  10.  37
    The Gift of Philosophy: Between otium and negotium.Daniel White - 2016 - The European Legacy 21 (1):71-78.
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  11.  2
    The private civilization.Aljoša Krajišnik - 2022 - Rivista di Estetica 79:7-18.
    Democratization, revolutions and technology have enabled the public to invade the private. The state has penetrated into private lives, the technology has created state of ubiquity, while our identities are vacillating into virtual, unstable and unsecure roles. In the state of constant negotium, the subtle state of otium has become almost impossible to achieve. Contrasted with leisure, free-time or relaxation, concept of otium is including contemplative aspects which can be seen as actions. Navigating around differing philosophical ideas, this (...)
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  12.  10
    Politics and play in the lavs pisonis.Max Leventhal - 2021 - Classical Quarterly 71 (2):741-758.
    This article examines the first-century c.e.Laus Pisonis, an anonymous panegyric for a certain Piso that lays particular emphasis on his skill at lyre-playing, ball games and the board game, the ludus latrunculorum. Whereas this focus has often been a cause of consternation among critics, this article argues that play is a crucial element of the poem's poetic and political operations. The first section shows that the poem employs images of poetic maturity and of temporality in order to justify a light (...)
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  13. Aprender a cuidar de si: Sêneca E o ócio criativo.Luizir de Oliveira - 2011 - Cadernos Do Pet Filosofia 2 (3):12-23.
    O modo como os homens conduzem suas vidas em meio às atribulações cotidianas, deixando-se levar por um sem-número de atividades que, em vez de lhes trazerem satisfação, acabam por torná-los ainda mais afastados de si mesmos segue sendo uma preocupação no mundo “pós-moderno”. Contrariamente ao fast living, reforça-se uma atitude slow down, não como um mero afastamento sistemático dos afazeres cotidianos, mas como um modo de vida que procure ressaltar a importância de se dedicar ao otium: uma vida quantitativamente (...)
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  14.  3
    Will to evil instead of will to power: Georges Bataille’s reading of Nietzsche.Arianne Conty - 2024 - Journal for Cultural Research 29 (1):135-145.
    Bataille’s book On Nietzsche is a critique of all goal-oriented activity, since for Bataille, useful activities transform the human being into a ‘soldier’ or ‘savant’, a part rather than a whole. In his rejection of goal-oriented morality, Bataille thus espouses what he calls ‘evil’ as a strategy to escape from the public good and its reduction of the human being to use-function. Such an escape involves the sacrifice of the will, and in particular of Nietzsche’s Will to Power. Indeed, Bataille (...)
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  15.  31
    What Is Pastoral?Paul Alpers - 1982 - Critical Inquiry 8 (3):437-460.
    Pastoral seems a fairly accessible literary concept; most critics and readers seem to know what they mean by it, and they often seem to have certain works in mind that count as pastorals. But when we look at what has been written about pastoral in the last decades -- when it has become one of the flourishing light industries of academic criticism -- we find nothing like a coherent account of either its nature or its history. We are told that (...)
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  16.  16
    Introduction.John F. Donahue - 2003 - American Journal of Philology 124 (3):325-326.
    In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.3 (2003) 325-327 [Access article in PDF] Introduction John F. Donahue The present special issue of the American Journal of Philology takes as its focus dining in the Roman world. It grew out of the APA/AIA Joint Panel on that subject, which was part of the annual meeting held in Philadelphia in 2002. The topic is both timely and engaging. Indeed, owing largely to its (...)
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  17.  24
    Ocio e interculturalidad: Identidades y diversidades globales y locales.Rodrigo Elizalde & Antonio Elizalde - 2010 - Polis: Revista Latinoamericana 26.
    La Universidad Bolivariana (UB), en su continua búsqueda de conocimientos innovadores, relevantes y actuales, viene trabajando con la Universidad Federal de Minas Gerais (UFMG), de Brasil, en el Programa de investigación titulado “Ocio, Tiempo libre y Recreación en Latino América: Desafíos para el siglo XXI / Lazer na América Latina: Desafios para o século XXI”. A partir de este Convenio de Cooperación UB-UFMG es que desde el Grupo de Investigación OTIUM: Lazer, Brasil & América Latina, de la..
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  18.  15
    Science Artisans and Open Science Hardware.Denisa Kera - 2017 - Bulletin of Science, Technology and Society 37 (2):97-111.
    Open science hardware (OSH) are prototypes of laboratory instruments that use open source hardware to extend the purely epistemic (improving knowledge about nature) and normative (improving society) ideals of science and emphasize the importance of technology. They remind us of Zilsel’s 1942 thesis about the artisanal origins of science and instrument making that bridged disciplinary and social barriers in the 16th century. The emphasis on making, tinkering, and design transcends research, reproducibility, and corroboration in science and pushes to the forefront (...)
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  19.  82
    Walking with Odysseus: The Portico Frame of the Odyssey Landscapes.Timothy M. O'Sullivan - 2007 - American Journal of Philology 128 (4):497-532.
    This article examines the cultural and artistic context of one of the most famous Roman frescoes, the Odyssey Landscapes. It argues that the painting's fictive portico frame would have evoked in the Roman viewer the experience of the ambulatio, the act of walking for leisure and contemplation that came to be an essential element of a properly Hellenized otium. The painted portico thus puts the viewers in the proper frame of mind to appreciate the intellectual associations of the painting (...)
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  20.  27
    Dining Posture in Ancient Rome: Bodies, Values, and Status (review).Jeremy Rossiter - 2007 - American Journal of Philology 128 (4):596-599.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dining Posture in Ancient Rome: Bodies, Values, and StatusJeremy RossiterMatthew B. Roller. Dining Posture in Ancient Rome: Bodies, Values, and Status. Princeton: Princeton University Press, 2006. xvi + 219 pp. 8 color plates. 18 black-and-white figs. Cloth, $39.50.As the author of this volume is quick to point out, a book-length study focusing solely on how the Romans sat, or reclined, at table might not seem like the most (...)
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  21.  11
    Of sheep, oranges, and yeast: a multispecies impression.Julian Yates - 2017 - Minneapolis: University of Minnesota Press.
    First impressions -- Sheep -- Counting sheep in the belly of the wolf -- What was pastoral (again)? more versions (otium for sheep) -- Oranges -- Invisible Inc. (time for oranges) -- Gold you can eat (on theft) -- Yeast -- Bread and stones (on bubbles) -- Erasures.
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  22.  7
    An inquiry into the philosophical concept of scholê: leisure as a political end.Kostas Kalimtzis - 2017 - New York: Bloomsbury Academic.
    Though the ancient Greek philosophical concept of scholê is usually translated as 'leisure', there is a vast difference between the two. Leisure, derived from Latin licere, has its roots in Roman otium and connotes the uses of free time in ways permitted by the status quo. Scholê is the actualization of mind and one's humanity within a republic that devotes its culture to making such a choice possible. This volume traces the background in Greek culture and the writings of (...)
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  23.  10
    Droiture et mélancolie: sur les écrits de Marc Aurèle.Pierre Vesperini - 2016 - Lagrasse: Verdier.
    L'usage éthique des logoi philosophoi -- Les écrits de Marc Aurèle sont des logoi -- Marc Aurèle et les logoi stoïciens -- La grande alternative -- Qu'est-ce que la vérité ? -- Qu'est-ce que le soi ? -- Le soi est social -- Les philosophes n'ont pas le monopole de l'enseignement éthique -- Le roman de la conversion de Marc Aurèle -- Qu'était-ce qu'être philosophos pour l'aristocratie impériale ? -- Qu'est-ce que l'âme ? -- La recherche de Paequanimitas -- L'éthique (...)
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  24. Der Mensch zwischen Weltflucht und Weltverantwortung: Lebensmodelle der paganen und der jüdisch-christlichen Antike.Jula Wildberger - 2014 - In Heinz-Günther Nesselrath & Meike Rühl (eds.), Der Mensch zwischen Weltflucht und Weltverantwortung: Lebensmodelle der paganen und der jüdisch-christlichen Antike. Mohr Siebeck. pp. 85-109.
    Considers the paradox of demonstrative retreat from public life, as illustrated by scenes like Sen. Ep. 78.20f. and Epict. 3.22.23 with ailing philosophers almost scurrilously eager to display their heroism. Why would a philosopher want to withdraw and, at the same time, make a show of his withdrawal? How can this kind of exemplarity fulfill its therapeutic function? And how is this kind of communication, with one’s back turned to the audience, as it were, supposed to work? Tacitus’ narrative of (...)
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