La pratique philosophique : Une méthode contemporaine pour by Jérôme Lecoq

By Jérôme Lecoq

Héritée de los angeles culture old, fondée par Socrate, los angeles pratique philosophique est une méthode émergeante de développement team of workers, pratiquée tant en entreprise qu'auprès de particuliers. Conçu et rédigé par un jeune praticien, ce advisor présente l'histoire, les fondements et les usages de cette self-discipline, en s'appuyant sur de nombreux exemples et en proposant des exercices à faire soi-même.

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For the implications of this for Aristotle’s method, see endoxon. 7. The Epicurean view of doxa shares both Platonic and Aristote­ lian traits. ). L . x, 50-51). dyas: dyad, pair . ^ According to one account of Pythagoreanism preserved m a late author (D ,L . v m , 25), the Dyad was derived from the Monad (monas); but on the basis of the “Table of Contraries” in Meta. 986a, the Monas and Dyas would seem to rank as co-principles, and if the Monas is associated with the Good {agathon) (Aetius i, 7, 18; see Eth.

Time, on the other hand, is a kind of degeneration of this total self-presence due to the soul’s inability to accept this tota simulteitas (compare the similar degeneration of theoria into praxis in the soul· see physis)· time, then, is the life of the soul progressing from state to state ( ill, 7 , 1 1 ) . d daimon or daimonion: supernatural presence or entity, somewhere between a god (theos) and a hero 1. The belief in supernatural spirits somewhat less anthropomorphmed than the Olympians is a very early feature of Greek popular religion; one such daimon is attached to a person at birth and deter­ mines, for good or evil, his fate (compare the Greek word for happiness eudaimonia, having a good daimon).

For aphairesis as the theological via negativa, see agnosias. aphthartos; indestructible; for the indestructibility of the soul, cf athanatos 1. , it will or might cease to exist”; and while he finds agreement among his predecessors that the world is a product of genesis (see agenetos), there are those willing to admit its destruction (ibid, i, 279b). Among these latter there are some who posit a single destruction and others who maintain that the de­ struction of the kosmos is recurrent. Aristotle does not specify who the first group are, but Simplicius, in commenting this passage, identifies them as the Atomists, and the identification seems likely (see Diels, frs.

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