•  26
    The Transcendence of Fate in Plato and in Seneca
    Philosophical Inquiry 34 (1-2): 91-100. 2011.
    Even though Heimarmene is the natural order of things, as it is claimed in the Laws; and although the human being has to participate in that order, as it is written in Timaeus; Plato, at times, tends to be willing to rupture that circle of necessity, that the "naturality" of Heimarmene enforces on man, by finding a potential escape. The human soul is the unambiguous vehicle of this effort. In the writings of the Stoic Seneca, the transcendence of Fate is a matter correlated with the human life a…Read more
  •  15
    Seneca on Virtue as Psychological Therapy and the Causes of Passions
    Philosophical Inquiry 39 (2): 49-56. 2015.
    Even though he generally agrees with Chrysippus on the matter of the ontology of passions, Seneca differentiates mainly in his emphasis that passions are the reason why man leads an inauthentic, unhappy and undignified life. Although Seneca is a very orthodox Stoic, in most of the cases where his stoic credibility is challenged, he resorts to a therapy plan that exceeds the usual stoic strictness on the absoluteness of the status of the sage. In this scheme, the Roman philosopher employs practic…Read more
  •  14
    The Epicurean Views on the Human Soul in Lucretius’ De Rerum Natura
    Dialogue and Universalism 25 (1): 30-37. 2015.
    Epicurean physics elaborates on a system of universal kinetics as regards the creation of the world. One of the main principles is that there is no genesis without motion. The human being, as all other beings, is the product of the motion of atoms within the cosmic void. Due to a sudden swerve in the motion of some atoms, it can be upheld, according to the Epicureans and Lucretius, that there is no determinism in the universe and the human being is capable of free will. The atomic motions and th…Read more
  •  10
  •  10
    Epicurus and Lucretius on the Creation of the Cosmos
    Философия И Космология 14 (1): 248-254. 2015.
    : Although in the extants of Epicurus there is not a direct mention to the atomic swerve, other sources, among them Lucretius, confirm that the Athenian philosopher foresaw in the presence of this unpredictable atomic movement the solution for the cosmological problem. In the epicurean system, as presented through the writings of Epicurus and Lucretius, the creation of the cosmos is owed to the presence of atoms, which form compound bodies, and the void, which allows unimpeded movement.
  •  7
    The Anti-Plato of Charles Baudelaire
    Dialogue and Universalism 23 (4): 173-180. 2013.
    In Charles Baudelaire’s poetry there is only one direct reference to Plato. The French poet juxtaposes the joy of the senses to the ascetic, as he perceives it, pursuit of the Platonic Good. This juxtaposition is taking place not only with the aid of ethical terms, but principally through their transformation into aesthetic ones. For Baudelaire, the absence of the metaphysical or symbolical light is tautological to beauty, but also a firm ground where the poet stands upon for his artistic creati…Read more
  •  3
    with Christopher Vasillopulos
    Dialogue and Universalism 25 (1): 7-8. 2015.
  •  3
    Passions and Individual Responsibility in Seneca
    Proceedings of the XXIII World Congress of Philosophy 2 (3): 11-17. 2018.
    For Seneca passions are not just bad judgments that need to be defeated. Even though he generally agrees with Chrysippus on the matter of the ontology of passions, Seneca differentiates mainly in his emphasis that passions are the reason why man leads an inauthentic, unhappy and undignified life. The Roman philosopher employs practical techniques that refer to the ordinary man, the man who rationally desires to change his merely-being into well-being. But that action requires the energetic engag…Read more
  •  3
    P. Eliopoulos compares the attitudes to happiness taken by two Christian philosophers, separated by a very wide margin of space and time, Gregory of Nyssa and Søren Kierkegaard.
  •  2
    The Stoic Cosmopolitanism as a Way of Life
    Dialogue and Universalism 24 (3): 30-35. 2014.
    The word cosmopolitanism is derived from “cosmos” and “polites” . The cosmopolite is a citizen of the world. The Stoics elaborate on the theme, using the ideas of oikeiosis and sympathy as its basis, thus drawing from their physics. Particularly, Epictetus defends cosmopolitanism on the assumption that man is akin to God, whereas Marcus Aurelius highlights the common possession of mind and that man is by nature able for communal life. For the Stoics man is a social being who can be perfected onl…Read more
  •  1
    Knowledge Management in Modern Democracies and the Issue of Truth
    Філософія Освіти 19 (2): 6-14. 2016.
    This paper explores the issue of knowledge management in modern Democracies, along with the demands posed by the truth problem. While a singular concept of truth can neither be epistemically safe, thus becoming flexible for partial or subjective demonstrations of its authentic or ideal value, nor applicable for every society, it can still take the form of a critical consensus, based on two new principles that are introduced here. The continuity of such a consensus that lies beyond the manipulati…Read more
  •  1
    The Irrational Self in the Fathers of the Philokalia and in the Zen Buddhist Tradition
    Journal of Indian Philosophy and Religion 16 154-173. 2011.
  •  1
    Methodological seminar “Mass culture, education and the perspective of individuality"”
    with Lyudmyla Gorbunova
    Філософія Освіти 18 (1): 47-71. 2016.
    The Methodological seminar was conducted by the scientific journal “Philosophy of Education”. The participants of the seminar were Prof. Panos Eliopoulos, Lyudmyla Gorbunova, Mykhailo Boychenko, Olga Gomilko, Mariia Kultaieva, Volodymyr Kovtunets, Sergiy Kurbatov, Anna Laktionova, Tetiana Matusevych, Natalia Radionova, Iryna Stepanenko, Maya Trynyak and Viktor Zinchenko. On March 30, 2016, a methodological seminar was conducted at the Institute of Higher Education NAES of Ukraine. This seminar w…Read more
  •  1
    This paper focuses on a specific area of interest within the philosophical system of Schopenhauer and Buddhism which is human rights, the concept of compassion and the issue of the pure motive behind human action. Both theories express pessimism regarding the transitoriness of life and the pain caused, and how this deprives man of inner peace. The common acknowledgment of the fact that human life entails great suffering guides the two philosophies into an awareness of the need for salvation. In …Read more
  • Ars vitae in Iamblichus and in the Stoic Seneca
    Schole 4 (2): 210-219. 2010.
    Seneca expounds a theory of therapy and teaching with the ultimate goal of self knowledge and wisdom. Some of his techniques are based on Pythagorean principles or derive ideas from them, among them the focused and constant ascesis of self control. Iamblichus in De Vita Pythagorica exhibits great interest on the fact that man’s inherent abilities along with the aid of proper education suffice for his attainment of wisdom. For both thinkers, knowledge through practice is considered to be one of t…Read more
  • Aristotle and the stoics on friendship: borderlessness, hospitality and the community
    Annals of the University of Craiova, Series: Philosophy 5-19. 2011.
  • The Conflict between Stoic Reason and Kierkegaardian Faith: A Social Anagnosis
    Annals of the University of Craiova, Series: Philosophy 164-177. 2009.
  • The Loss of Life in the Existentialist Outlook of Miguel De Unamuno and in the Ancient Greek Tragedy
    Skepsis: A Journal for Philosophy and Interdisciplinary Research 19 (1-2). 2008.
  • Pierre Bayle and his Ideas on Religious Toleration
    Skepsis: A Journal for Philosophy and Interdisciplinary Research 18 (1-2). 2007.
  • Mass culture, education and the perspective of individuality
    Філософія Освіти 18 (1): 36-46. 2016.
    For Adorno and Horkheimer, rationalism – in fact, a technical rationalism which becomes a rationalism of domination– failed to provide the path to the liberation of man and society. The aftermath, half education of the masses, is not an incomplete education or lack of education, but substantially hostility towards culture and genuine education, decay and involvement of education in individual considerations and benefits, with the contribution of mass dissemination of culture and art. Half educat…Read more