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Foreword | |
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1 February 1984: First Hour | |
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Epistemological structures and alethurgic forms. | |
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Genealogy of the study of parrhesia: practices of truth-telling about oneself. | |
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The master of existence in the domain of the care of self. | |
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Its main defining feature: parrhesia. | |
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Reminder of the political origin of the notion. | |
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Double value of parrhesia. | |
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Structural features: truth, commitment, and risk. | |
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The parrhesiastic pact. | |
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Parrhesia versus rhetoric. | |
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Parrhesia as a specific modality of truth-telling. | |
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Differential study of two other kinds of truth-telling in ancient culture: prophecy and wisdom. | |
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Heraclitus and Socrates. | |
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1 February 1984: Second Hour | |
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The truth-telling of the technician. | |
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The object of parrhesiastic truth-telling: ethos. | |
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The composition of four truth-tellings in Socrates. | |
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Philosophical truth-telling as joining together of the functions of wisdom and parrhesia. | |
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Preaching and the university in the Middle Ages. | |
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A new combinatorial structure of truth-telling. | |
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The reconfiguration of the four modalities of veridiction in the modern epoch. | |
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3 | |
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Parrhesia in Euripides: a privilege of the well-born citizen. | |
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Criticism of democratic parrhesia: harmful for the city and dangerous for the person who exercises it. | |
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Socrates' political reserve. | |
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The blackmail-challenge of Demosthenes. | |
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The impossibility of ethical differentiation in democracy: the example of the Constitution of the Athenians. | |
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Four principles of Greek political thought. | |
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The Platonic reversal. | |
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Aristotelian hesitation. | |
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The problem of ostracism. | |
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8 February 1984: Second Hour | |
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Truth and the tyrant. | |
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The example of Hiero. | |
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The, example of Pisistratus. | |
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Psukhe as site of ethical differentiation. | |
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Return to Plato's Letter VII. | |
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Isocrates' speech to Nicocles. | |
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The transformation of a democratic into an autocratic parrhesia. | |
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Specificity of philosophical discourse. | |
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15 February 1984: First Hour | |
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The danger of forgetfulness of self. | |
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Socrates' refusal of political commitment. | |
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Solon confronting Pisistratus. | |
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The risk of death: the story of the Generals of the Arginusae and Leon of Salamis. | |
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The Delphic oracle. | |
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Socrates' response to the oracle: verification and inquiry. | |
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Object of the mission: the care of self. | |
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Irreducibility of Socratic veridiction. | |
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Emergence of a specifically ethical parrhesia. | |
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The cycle of Socrates' death as ethical foundation of the care of self. | |
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15 February 1984: Second Hour | |
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Socrates' last words. | |
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The great classical interpretations. | |
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Dum�zil's dissatisfaction. | |
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Life is not a disease. | |
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The solutions of Wilamowitz and Cumont. | |
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Crito cured of general opinion. | |
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False opinion as disease of the soul. | |
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The objections of Cebes and Simmias to the immortality of the soul. | |
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The joint commitment of souls in discourse. | |
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Return to the care of self. | |
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Socrates' testament. | |
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22 February 1984: First Hour | |
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Etymological questions around epimeleia. | |
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Dum�zil's method and its extension. | |
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Plato's Laches: reasons for choosing this text. | |
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The pact of frankness. | |
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The problem of the education of children. | |
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The contradictory judgments of Laches and Nicias on the demonstration of armed combat. | |
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The question of technical competence according to Socrates. | |
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Socrates' reversal of the dialectical game. | |
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22 February 1984: Second Hour | |
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Socrates and the complete and continuous examination of oneself. | |
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Bios as object of Socratic parrhesia. | |
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The symphony of discourse and action. | |
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Conclusions of the dialogue: final submission to the logos. | |
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29 February 1984: First Hour | |
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The circle of truth and courage. | |
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Comparison of the Alcibiades and the Laches. | |
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Metaphysics of the soul and aesthetics of existence. | |
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The true life and the beautiful life. | |
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The articulation of truth-telling on mode of life in Cynicism. | |
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Parrhesia as the major characteristic of the Cynic: texts from Epictetus, Diogenes Laertius, and Lucian. | |
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Definition of the relationship between truth-telling and mode of life: instrumental, reductive, and test functions. | |
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Life as theater of truth. | |
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29 February 1984: Second Hour | |
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Hypotheses concerning the descendants of Cynicism. | |
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Religious descendants: Christian asceticism. | |
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Political descendants: revolution as style of existence. | |
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Aesthetic descendants: modern art. | |
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Anti-Platonism and anti-Aristotelianism of modern art. | |
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7 March 1984: First Hour | |
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Bibliographical information. | |
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Two contrasting Cynic characters: Demetrius and Peregrinus. | |
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Two contrasting presentations of Cynicism: as imposture or universal of philosophy. | |
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Doctrinal narrowness and broad social presence of Cynicism. | |
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Cynic teaching as armature of life. | |
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The theme of the two ways. | |
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Traditionality of doctrine and traditionality of existence. | |
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Philosophical heroism. | |
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Goethe's Faust. | |
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7 March 1984: Second Hour | |
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The problem of the true life. | |
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The four meanings of truth: unconcealed; unalloyed; straight (droit); unchanging. | |
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The four meanings of true love in Plato. | |
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The four meanings of the true life in Plato. | |
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The motto of Diogenes: "Change the volue of the currency." | |
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14 March 1984: First Hour | |
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The Cynic paradox, or Cynicism as scandalous banality of philosophy. | |
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Eclecticism with reverse effect. | |
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The three forms of courage of truth. | |
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The problem of the philosophical life. | |
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Traditional components of the philosophical life: armature for life; care of self; useful knowledge; conformable life. | |
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Interpretations of the Cynic precept: transform the values. | |
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The label "dog." | |
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The two lines of development of the true life: Alcibiades or Laches. | |
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14 March 1984: Second Hour | |
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The unconcealed life: Stoic version and Cynic transvaluation. | |
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The traditional interpretation of the unalloyed life: independence and purity. | |
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Cynic poverty: real, active, and indefinite. The pursuit of dishonor. | |
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Cynic humiliation and Christian humility. | |
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Cynic reversal ofthe straight life. | |
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The scandal of animality. | |
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21 March 1984: First Hour | |
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The Cynic reversal of the true life into an other life (Vie autre). | |
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The traditional sense of the sovereign life: the helpful and exemplary sage. | |
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The theme of the philosopher king. | |
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The Cynic transformation: the confrontation between Diogenes and Alexander. | |
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Praise of Heracles. | |
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The idea of philosophical, militancy. | |
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The king of derision. | |
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The hidden king. | |
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21 March 1984: Second Hour | |
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Reading of Epictetus on the Cynic life (Book III, xxii). | |
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Stoic elements of the portrait. | |
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The philosophical life: from rational choice to divine vocation. | |
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Ascetic practice as verification. | |
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Ethical elements of the Cynic mission: endurance, vigilance, inspection. | |
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The responsibility for humanity. | |
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Government of the world. | |
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28 March 1984: First Hour | |
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The two aspects of the Cynic life as sovereign life: bliss and manifestation of truth. | |
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The Cynic standpoint: conformity to the truth, self-knowledge, and supervision of others. | |
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The transformation of self and the world. | |
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Transition to Christian asceticism: continuities. | |
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Differences: the other world and the principle of obedience. | |
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28 March 1984: Second Hour | |
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The use of the term parrhesia in the first pre-Christian texts: human and divine modalities. | |
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Parrhesia in the New Testament: confident faith and openness of heart. | |
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Parrhesia in the Fathers: insolence. | |
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Development of an anti-parrhesiastic pole: suspicious knowledge of self . | |
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The truth of life as condition of access to an other world (un monde autre). | |
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Course Context | |
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Index of concepts and notions | |
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Index of names | |