Moral Values in the Ancient World

Ferguson, John

doi:10.4324/9781315473338

Cited by 17 publications

(7 citation statements)

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“…Hubris, defined as "overweening presumption that leads a person to disregard the divinely fixed limits on human action in an ordered cosmos" [50,51] or, more simply, "overstepping the bounds of proper behaviour" [52], was a basic concept of the ancient Greeks' worldview. (According to ancient Greek thought on justice (e.g., as reflected primarily in Homeric poems, as well as by Solon and Aeschylus), the greedy saturation 'κóρoς' (koros) of one's needs (without observing limits) leads to hubris ( ύβρις), which in turn leads to blinded negligence, 'άτην' (atē), and the provocation of divine justice and nature's revenge, 'νέµεσιν' (nemesis), which ultimately leads to punishment and destruction, 'τίσιν' (tisis) {[κóρoς ύβριν άτην νέµεσιν τίσιν], or [koros hubris atē nemesis tisis]} [52][53][54][55][56][57][58][59].) In our case, it seems that, based on our energy-related choices and actions as illustrated in Figure 1, the greedy saturation, κóρoς, of our overly ambitious needs for energy has led to hubris,…”

Section: Organizational Energy Conservation As a Matter Of Ethicsmentioning

confidence: 99%

Organizational Energy Conservation Matters in the Anthropocene

Kotsopoulos

2022

Energies

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Almost a century after its onset, the present era—when human endeavor significantly affects the environment and the future of the Earth’s ecosystem—is now regularly being referred to as the “Anthropocene”. Electric energy is recognized as one of the main forces of change that have contributed to the rise of the human reign. Moreover, its consumption, especially in organizations, is considered responsible for a large part of the greenhouse gas emissions whose curtailment is necessary for the preservation of our climate. This work focuses on turning the spotlight onto the importance of a far-from-exhausted resource in the fight for environmental protection: organizational energy conservation—as exhibited by both the organization and its members individually. Reviewing existing literature, we find that organizational energy conservation is concurrently a matter of environmental sustainability, ethics, and social justice and a matter entwined with crises. Aiming to further guide future research and practice in this field, we discriminate between and provide guidelines for conducting both “hard” (which include facility retrofitting and automation and pose the highest cost in their execution) and “soft” (which include the utilization of IS and/or behavioral interventions and pose a significantly lower cost in their execution) organizational energy-saving interventions.

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Section: Organizational Energy Conservation As a Matter Of Ethicsmentioning

confidence: 99%

Organizational Energy Conservation Matters in the Anthropocene

Kotsopoulos

2022

Energies

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“…Zira homonoia ancak philia ile birbirine bağlı olan bir grup insan arasındaki fikir ve amaç birliğini temsil eder. 136 Xenophon'un Memorabilia'sında Hippias'a karşı Sokrates homonoianın, yani fikir ve amaç birliğinin bir devlet için ne kadar önemli olduğundan bahseder ve onsuz "ne bir devletin ve ne de hatta bir ailenin sağlıklı olabileceğini" vurgular. 137 Benzer şekilde Demokritus "bir başlangıç noktası olarak homonoia bulunmadıkça bir devlet için ne savaş ne de herhangi büyük bir girişim mümkün değildir."…”

Section: şöYle Der Aristoteles Etika'daunclassified

Siyasal Düzenin Bağımsız Değişkeni: Aktör, Kurum, Asabiyet?

Kayapinar¹

2021

Divan: Disiplinlerarası Çalışmalar Dergisi

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The practical perceptions and theoretical models regarding the founding elements of political order can be broadly classified into three groups: Actor-centered political order, institutionscentered political order and asabiyya-centered political order. This last one, which we think is not represented properly in the mainstream literature, will be tried to be formulated in detail in our article, and it will be proposed as an alternative to existing perceptions. It should be noted here that the importance and even indispensability of all three elements cannot be denied when it comes to political order. As a matter of fact, in the relevant literature, despite the relative neglect of the element of asabiyya, actors and institutions have found a sufficient place for themselves. Therefore, as the word "centre" indicates, the point that differentiates the above approaches from each other is not to prefer one of these factors and ignore the others completely, but to perceive one of these factors as the "first cause" and/or the "independent variable," and to consider the others as a secondary factor or dependent variables. Hence, without denying the importance of actors and institutions in the formation of political order, we will defend the centrality and therefore the decisiveness of the element of asabiyya, and argue that the first two elements, despite their important roles in politics, will only gain meaning depending on the variable of asabiyya, which is a primary cause and independent variable.

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“…Several important philosophical traditions did develop in Greece during the latter half of the first millennium BCE-from Platonic-Socratic and Aristotelian thought to Stoicism and Epicureanism (Beard, North and Price 1998, Ferguson 2016, Larson 2016, Mikalson 2006, Orlin 2007). These philosophical schools expressed strong moralizing and egalitarian traits.…”

Section: Online Supplemental Materialsmentioning

confidence: 99%

A Systematic Assessment of “Axial Age” Proposals Using Global Comparative Historical Evidence

Mullins

Hoyer²,

Collins

et al. 2018

Am Sociol Rev

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Proponents of the Axial Age contend that parallel cultural developments between 800 and 200 BCE in what is today China, Greece, India, Iran, and Israel-Palestine constitute the global historical turning point toward modernity. The Axial Age concept is well-known and influential, but deficiencies in the historical evidence and sociological analysis available have thwarted efforts to evaluate the concept’s major global contentions. As a result, the Axial Age concept remains controversial. Seshat: Global History Databank provides new tools for examining this topic in social formations across Afro-Eurasia during the first two millennia BCE and first millennium CE, allowing scholars to empirically evaluate the varied and contrasting claims researchers have put forward. Results undercut the notion of a specific “age” of axiality limited to a specific geo-temporal localization. Critical traits offered as evidence of an axial transformation by proponents of the Axial Age concept appeared across Afro-Eurasia hundreds, and in some cases thousands, of years prior to the proposed Axial Age. Our analysis raises important questions for future evaluations of this period and points the way toward empirically-led, historical-sociological investigations of the ideological and institutional foundations of complex societies.

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Moral Values in the Ancient World

Cited by 17 publications

References 0 publications

Organizational Energy Conservation Matters in the Anthropocene

Organizational Energy Conservation Matters in the Anthropocene

Siyasal Düzenin Bağımsız Değişkeni: Aktör, Kurum, Asabiyet?

A Systematic Assessment of “Axial Age” Proposals Using Global Comparative Historical Evidence

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