In ancient Greek philosophy the concept of ataraxia (“absence of disturbance,” “freedom from anxiety,” “tranquility”) rapidly gained importance in the third century BCE during and after the... Show moreIn ancient Greek philosophy the concept of ataraxia (“absence of disturbance,” “freedom from anxiety,” “tranquility”) rapidly gained importance in the third century BCE during and after the conquests of Alexander the Great († 321 BCE). In this period most of the so-called Hellenistic philosophers—the Epicureans, Stoics, Academic skeptics, and Pyrrhonists—related tranquility to their concept of happiness as a fulfilled life. In this chapter I briefly discuss views of ataraxia in the work of Epicurus, the Stoics Seneca and Marcus Aurelius, and the Academic skeptic Cicero. I then give more space to the role of ataraxia in the Pyrrhonism defended by Sextus Empiricus because it presents us with an attitude to life that may appear particularly helpful to us in the twenty-first century. Show less
The main argument of this chapter is that digital ethnography is neither new nor consisting of one single approach. It’s a set of methods that studies the use of digital technology both on- and... Show moreThe main argument of this chapter is that digital ethnography is neither new nor consisting of one single approach. It’s a set of methods that studies the use of digital technology both on- and offline, while at the same time using affordances of these very same digital technologies for studying the impact of the digital on cultural practice and social relations. The chapter addresses some of the definitional issues of an ethnography of the digital: How is it defined as a form of inquiry? And do we need a separate sub-discipline in order to study the digital ethnographically? Secondly, and in a next section, it refers to some of the foundational moments of digital ethnography, explaining how these have triggered new approaches and novel ways of understanding the digital. The fourth section particularly focuses on the methodological consequences of such shifts, looking at some of the classical methods and techniques used in doing digital ethnography whilst similarly exploring new frontiers where the ‘fireworks’ are expected to happen. After a brief section delving into some of the emergent ethical issues in this field, I will conclude this contribution with recommendations on how to teach (ourselves) digital ethnography. Show less
The distinction between potentiality and actuality in Aristotle has its origin in Platonic ethics. In his psychological and ethical works Aristotle’s notion of potentiality is embedded in a causal... Show moreThe distinction between potentiality and actuality in Aristotle has its origin in Platonic ethics. In his psychological and ethical works Aristotle’s notion of potentiality is embedded in a causal framework that is characteristic of life in general. A key theme is the distinction of various meanings of ‘to know’. In his early work the possession of knowledge is distinguished from its use. In De anima Aristotle adds the potentiality for acquiring knowledge as characteristic of the genus human being. He argues that the stages of actualization of knowledge are instances of a more comprehensive biological and ethical development. Life is the fulfillment of soul as formal, efficient and final cause, with the potentiality of body as material cause. The unity of body and soul is derived from the causal nexus of potentiality and actuality, like a power and the instrument in which it resides. In such cases potentiality is complex and depends on numerous conditions. Failure of full realization may occur when any of the necessary conditions of the development and realization of the fulfillment of human life are lacking, whether in the environment (e.g. climate), the body (illness, drunkenness), or the soul (natural virtue, firm character, attention). Show less
