Mamardasˇvili did not develop a systematic philosophy that treats separately the various traditional disciplines of philosophy such as epistemology, logic, ethics, aesthetics etc. On the contrary, isolated from the direct influences of other currents of thought that might otherwise have given his own a different direction, Mamardasˇvili concentrated his attention on the very act of thought, the vitality of which had been undermined in philosophical understandings, including both Hegelian-Marxist attempts to situate the subject in history and re-appropriations of the Cartesian cogito. In this paper I will outline the most pertinent elements of Mamardasˇvili's attempt to find a unified subject of knowledge and action and attempt to show how in his view consciousness and conscience are indissoluble.
Plotinus’ philosophical project includes an important Socratic element. Plotinus is namely interested in both self-knowledge and care of soul and self. In this study I examine how through his interpretation of three passages from Plato (Timaeus 35 a, Phaedrus 246 band Theatetus 176 a-b), Plotinus develops an account of the role of care in his ethics. Care in Plotinus’ ethical thought takes three forms. First of all, care is involved in maintaining the unity of the embodied self. Secondly, situated in a providential universe, our souls – as sisters to the world soul - take part in the providential order by caring for ‘lower’ realities. Finally, Plotinus develops an ethics of going beyond virtue, a process which involves care for the higher, potentially divine, self.
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