{"id":86,"date":"2010-03-09T11:12:53","date_gmt":"2010-03-09T16:12:53","guid":{"rendered":"http:\/\/carleton.ca\/philosophy\/?page_id=86"},"modified":"2026-02-06T13:08:31","modified_gmt":"2026-02-06T18:08:31","slug":"larivee-annie","status":"publish","type":"cu_people","link":"https:\/\/carleton.ca\/philosophy\/people\/larivee-annie\/","title":{"rendered":"Lariv\u00e9e, Annie"},"content":{"rendered":"<header class=\"mb-6 cu-pageheader cu-component-updated md:mb-12\">\n    <h1 class=\"cu-prose-first-last font-semibold !mt-2 mb-4 md:mb-6 text-3xl md:text-4xl lg:text-5xl lg:leading-[3.5rem] relative after:absolute after:h-px after:bottom-0 pb-5 after:w-10 after:bg-cu-red after:left-px\">\n                    \n             \n                \n            <\/h1>\n\n    \n    <\/header>\n\n\n\n<h2 id=\"professor\" class=\"wp-block-heading\">Professor<\/h2>\n\n\n\n<p><strong>Office Hours<\/strong><\/p>\n\n\n\n<p>Email for appointment<\/p>\n\n\n\n<p><strong>Courses for Winter 2026<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>PHIL 2005: Ancient Philosophy: Search for Wisdom<\/li>\n<\/ul>\n\n\n\n<p><strong>Research and teaching interests<\/strong><\/p>\n\n\n\n<p>My doctoral dissertation was on the care for the soul in Plato\u2019s dialogues. I mention this although it was a while ago because it had an impact on my publication and research activity for more than a decade after I left Paris, where I completed my PhD at La Sorbonne. Working on Plato can be complicated and frustrating at times. But it has the advantage of enabling one to get a solid perspective on pretty much everything that preceded and followed in ancient philosophy. Retrospectively, I am not unhappy about my past choice.<\/p>\n\n\n\n<p>The most conventional way to describe my work and skills, academically, would be to say that I am a historian of ancient philosophy. But this would be vague. My interest in ancient thought has several sources.<\/p>\n\n\n\n<p>First, I would say that my being a historian is accidental, so to speak. I focus on ancient philosophy not because I am interested in the past <em>per se<\/em>, but because this is where I find the type of philosophy that I care most about and love. The reasons for that are many. First, ancient philosophy is a philosophy that is closely related to psychology in a practical sense. It aims at self-transformation trough care for the self (<em>epimeleia heautou<\/em>, <em>therapeia tes psyches<\/em>), which means, among other things, that it considers intelligence in its interaction with habits, entrenched opinions, desires, and emotions, and it believes in the value of education and exercise to modify these. Second, it is a search for knowledge and truth guided by a concern for the good (hence its name <em>philosophia<\/em>, love of wisdom). Its deepest conviction is that human happiness \u2013both at the individual and collective level\u2013 depends on wisdom. This is bold. Third, it presents itself as a way of life or art of living, which means that it pays attention to many aspects of human existence that modern philosophy traditionally neglects (how one relates to food, drink, love, possessions, illness, misfortunes, etc.). Fourth, it is a search whose object is comprehensive. Ancient philosophers did not limit their inquiry to one specific area of the world such as nature, language, politics, say. They cared for all parts of reality \u2013a holistic approach. Finally, it is a philosophy that preceded the advent of technical jargon and a philosophy that can be very funny despite the seriousness of its commitment. Since I dislike jargon and enjoy laughing, this matters to me.<\/p>\n\n\n\n<p>A second reason that explains my interest in the history of philosophy is more social and critical in nature. I am interested in philosophical ideas: their origin, the way they become influential, the way they imperceptibly shape our experience of the world. We find a good example of such inquiry in the work of feminist philosophers who trace the origin of current ways of experiencing and speaking of the body back to Plato or Descartes, for instance. In that sense, one does not need to \u2018know\u2019 philosophy to be influenced by it, and the work of historians is important as a critical tool and a source of self-knowledge at the cultural level. This is what Nietzsche and Foucault called genealogy. I integrate this practice into my teaching activity.<\/p>\n\n\n\n<p>Teaching is where I \u2018do\u2019 philosophy. I attempt to teach with clarity, humor, and honesty. I have regularly taught The Philosophy of Love and Sex in recent years (PHIL1700), but my main teaching responsibility is PHIL2005: Greek Philosophy and the Western Tradition. I love teaching that course, although seminars are probably the most exciting pedagogical experience for me. I treat seminars like events. The group is like a research team embarking on a unique and non-repeatable adventure. This is part of the reason why I have never \u2018taught\u2019 the same seminar twice, but you can get an idea of the type of themes I cover by looking at my list of past seminars, below. I am especially proud of the graduate students whose research I have had the privilege to supervise.<\/p>\n\n\n\n<p>Currently, I am working at a book on education in late Stoicism and serve as the departmental Chair. This administrative responsibility does not leave much time for research, but I see this assignment as an opportunity to develop what Aristotle called <em>phronesis<\/em>, practical wisdom, and to cultivate <em>philia<\/em> in the context of my department and beyond.<\/p>\n\n\n\n<p><strong>Past seminar topics:<\/strong><\/p>\n\n\n\n<p>2017: Aristotle and the roots of ableism<\/p>\n\n\n\n<p>2016: The role of pleasure in the good life in Plato, Aristotle, and Epicurus<\/p>\n\n\n\n<p>2015: The Stoics on emotions<\/p>\n\n\n\n<p>2014: Ancient and contemporary conceptions of the self<\/p>\n\n\n\n<p>2013: The Enigma of Plato\u2019s Socratic dialogues<\/p>\n\n\n\n<p>2011: Aristotle on the care for the soul<\/p>\n\n\n\n<p>2010: Plato\u2019s late dialogues<\/p>\n\n\n\n<p>2009: Ancient philosophy as therapy<\/p>\n\n\n\n<p>2008: Friendship (<em>philia<\/em>) in ancient and contemporary philosophy<\/p>\n\n\n\n<p>2007: Care for the self and care for others in ancient and contemporary philosophy<\/p>\n\n\n\n<p><strong>&nbsp;<\/strong><\/p>\n\n\n\n<p><strong>Graduate Supervision<\/strong><\/p>\n\n\n\n<p>Baker, Joey. 2019. <em>Aristotle on the Preparatory Role of Habits in Education<\/em>. Nominated for a Senate Medal. Enrolled in the PhD program in philosophy at Dominican College.<\/p>\n\n\n\n<p>Smith, Brandon. 2018. <em>An Analysis of Spinoza, Aristotle, and Epicurus\u2019s Accounts of Pleasure<\/em>. Senate Medal. Enrolled in the philosophy program at McGill University.<\/p>\n\n\n\n<p>Robb, Rebecca. 2018. <em>Disability Friendly Virtue Ethics<\/em>.<\/p>\n\n\n\n<p>Chalupiak, Johanna. 2017. <em>Tragic Disclosure: Stoic Diagnostics in Senecan Drama<\/em>. Enrolled in the PhD program in philosophy at Queen\u2019s University.<\/p>\n\n\n\n<p>Tremblay, Michael. 2016. <em>Spiritual Exercises in Epictetus: Difficult but Justified<\/em>. Senate Medal. Enrolled in the PhD program in philosophy at Queen\u2019s University.<\/p>\n\n\n\n<p>Pajunen, Patricia. 2016. <em>Hope: What have you done for us lately<\/em>. Enrolled in the PhD program in philosophy at the University of Guelph.<\/p>\n\n\n\n<p>Laidley, Iain. 2012. <em>The Problem of Parmenides: An Analysis of the Dialogue with a View Towards its Ethical Implications.<\/em> Nominated for a Senate Medal. PhD from Brown University, 2018.<\/p>\n\n\n\n<p>DeRoche, Jason. 2011. <em>Aristotle on the Education of Desire and Emotion<\/em>. Admitted in the PhD program in philosophy at the University of Toronto.<\/p>\n\n\n\n<p>Velji, Muhammad. 2009. <em>Fashionable Religiosity: Consumer Culture, Secularization and Changes in Religious Practice<\/em>. Enrolled in the PhD program in philosophy at McGill University.<\/p>\n\n\n\n<p><strong>&nbsp;<\/strong><\/p>\n\n\n\n<p><strong>Selected publications <\/strong>(for a complete list, <a href=\"https:\/\/carleton.ca\/philosophy\/wp-content\/uploads\/sites\/200\/CV-2020.pdf\">see my CV<\/a>)<\/p>\n\n\n\n<p><strong>Books<\/strong><\/p>\n\n\n\n<p><em>Platon. Le Politique<\/em>. Introduction, traduction et commentaire, M. Dixsaut avec D. El Murr, M.-A. Gavray, A. Hasnaoui, \u00c9. Helmer, A. Lariv\u00e9e, A. de la Taille, et F. Teisserenc, 2018, Paris, Vrin.<\/p>\n\n\n\n<p><em>\u00c9tudes sur la R\u00e9publique de Platon I. La Justice<\/em>, M. Dixsaut and A. Lariv\u00e9e (eds.), Paris, Vrin, 2005.<\/p>\n\n\n\n<p><strong>Book chapters and articles<\/strong><\/p>\n\n\n\n<p>\u201cWhat Socrates Learned from Parmenides. Part 1. Parmenides\u2019 Gymnasia and Socrates\u2019 Intellectual Virtues,\u201d in <em>Eleatic Ontology: Origin and Reception<\/em>. Anais de Filosofia Classica, vol. 1 (d) of The EON Project: Eleatic Ontology in Plato. A. Lefka &amp; C. Luchetti (eds). Invited chapter. Forthcoming.<\/p>\n\n\n\n<p>\u201cWhat Socrates Learned from Parmenides. Part 2. Hypothesis, Antilogy, and Philosophical Self-Defense in the Phaedo.\u201d in <em>Eleatic Ontology: Origin and Reception.<\/em> Anais de Filosofia Classica, vol. 1 (d) of The EON Project: Eleatic Ontology in Plato. A. Lefka &amp; C. Luchetti (eds). Invited chapter. Forthcoming.<\/p>\n\n\n\n<p>\u201cAncient \u2018Philosophy as a Way of Life\u2019 Examined. Clearing up the Confusion between \u2018Way of Life\u2019 and \u2018Art of Life\u2019.\u201d <em>Hadot and Foucault on Ancient Philosophy: Critical Assessments<\/em>, M. Faustino &amp; H. Telo (eds.), \u2018Philosophy as a Way of Life: Texts and Studies\u2019 series, Leiden, Brill. Invited chapter. Forthcoming.<\/p>\n\n\n\n<p>\u201cPlatonicienne chez les bouddhistes. Contrastes entre deux traditions philosophiques du point de vue de la pratique,\u201d <em>Identit\u00e9 et la philosophie du sujet dans deux traditions philosophiques : Ontologies occidentales et bouddhiques \u00e0 la lumi\u00e8re des enjeux \u00e9thiques<\/em>, G. Davis &amp; S. Hinzelin (eds.), Paris, Hermann. Invited chapter. Forthcoming.<\/p>\n\n\n\n<p>Entry on \u201cGender,\u201d <em>The Bloomsbury Handbook of Plato<\/em> (2nd edition), Gerald Press and Mateo Duque (eds.), London, Bloomsbury Press. Invited entry. 2023.<\/p>\n\n\n\n<p>\u201cSocrate en devenir. Le d\u00e9veloppement du jeune Socrate dans le Ph\u00e9don comme cl\u00e9 herm\u00e9neutique du Parm\u00e9nide,\u201d <em>Selected Papers of the XIIth, Symposium Platonicum on Plato\u2019s Parmenides<\/em> (Paris). L. Brisson, A. Mac\u00e9, O. Renaud (eds.), Sankt Augustin, Academia Verlag. Peer-reviewed. 2022.<\/p>\n\n\n\n<p>\u201cSeneca, Epictetus, and Marcus Aurelius: Education as the Philosophical Art of Living,\u201d <em>A History of Philosophy of Education in Antiquity<\/em>, vol. I of the series A History of Western Philosophy of Education, David Hansen, Megan Laverty and Avi Mintz (eds), London: Bloomsbury Press. 2021.<\/p>\n\n\n\n<p>\u201cWhat Happened to the Philosopher-queens? On the \u2018Disappearance\u2019 of Female Rulers in Plato\u2019s <em>Statesman<\/em>,\u201d J. Allard, I. Chouinard, Z. McConaughey, R. No\u00ebl, A. Ramos (eds.), Feminine* Perspectives on Ancient and Medieval Philosophy, \u2018Logic, Argumentation and Reasoning series,\u2019 Springer. 2021.<\/p>\n\n\n\n<p>\u201cTaking Frustration Seriously. Reading Plato\u2019s <em>Statesman<\/em> as a Protreptic to Political Science,\u201d in <em>Plato\u2019s Statesman Revisited<\/em>, \u2018Trends in Classics\u2019 Supplementary Volumes, Beatriz Bossi &amp; Thomas Robinson (eds.), Berlin, de Gruyter, 2019, 2-22.<\/p>\n\n\n\n<p>\u201cSocrate \u2018Ascl\u00e9pios politique\u2019 dans le <em>Ph\u00e9don<\/em>,\u201d in <em>Selected Papers from the XIth Symposium Platonicum<\/em> (Brasilia), Gabriele Cornelli (ed.), Akademia Verlag, Sankt Augustin, 2018, 101-110.<\/p>\n\n\n\n<p>\u201cLe pouvoir protreptique de l\u2019amour. Eros, soin de soi et identit\u00e9 personnelle dans le <em>Banquet<\/em>,\u201d <em>Selected Papers from the Xth Symposium Platonicum<\/em>, M, Tulli, M.Erler (ed.), Sankt Augustin, Academia Verlag, 2016, 380-85.<\/p>\n\n\n\n<p>\u201cSi Socrate devenait cit\u00e9. Pauvret\u00e9, souci des richesses et soin de l\u2019\u00e2me dans <em>l\u2019Apologie<\/em> et la <em>R\u00e9publique<\/em>,\u201d in <em>Richesse et pauvret\u00e9 chez les philosophes de l&#8217;Antiquit\u00e9<\/em>, \u00c9. Helmer (ed.), \u2018Traditions de la pens\u00e9e classique,\u2019 Paris, Vrin, 2016, 221-249.<\/p>\n\n\n\n<p>\u201c \u2018An Unexamined Life is not Worth Living For Human Beings.\u2019 A Political Interpretation of Socrates\u2019 Watchword,\u201d <em>Di\u00e1logos<\/em>, n. 98, Special issue on Plato\u2019s Political Thought, E. Helmer (ed.), Dec. 2015, 11-24.<\/p>\n\n\n\n<p>\u201c<em>Being and Time<\/em> and the Ancient Philosophical Tradition of Care for the Self: A Tense or Harmonious Relationship?&#8221; <em>Philosophical Papers<\/em>, Special Issue \u2018The Therapeutic Potential of Philosophy\u2019 D. Futter (ed.), Volume 43, Issue 1, 2014, 123-144.<\/p>\n\n\n\n<p>\u201cChoice of Life and Self-Transformation in the Myth of Er,\u201d <em>Platonic Myths: Status, Uses, and Functions<\/em>, Eds. C. Collobert, P. Destr\u00e9e and F. Gonzalez, series: MNEMOSUNE supplementa, vol.337, Leiden-Boston, Brill, 2012, 235-57.<\/p>\n\n\n\n<p>\u201c\u2018Gender Trouble\u2019 in Xenophon and Plato,\u201d <em>New England Classical Journal<\/em>, 39.4, 2012, 281-303.<\/p>\n\n\n\n<p>\u201cEros Tyrannos: Alcibiades as the Model of the Tyrant in <em>Rep<\/em>. IX,\u201d <em>International Journal of Platonic Studies<\/em>, Issue 6 (1), March 2012, 1-26.<\/p>\n\n\n\n<p>\u201cThe Philebus, a protreptic?\u201d <em>Selected Papers from the VIIIth Symposium Platonicum<\/em>, J. Dillon and L. Brisson (eds), Sankt Augustin, Academia Verlag, 2009, 163-171.<\/p>\n\n\n\n<p>\u201cL\u2019\u00e2me p\u00e9dagogue du corps. \u00c0 propos d\u2019une tension entre le <em>Charmide<\/em> et le <em>Tim\u00e9e<\/em>\u201d, <em>\u00c9tudes Platoniciennes<\/em> IV, J.-F. Pradeau (ed.), Paris, Les Belles Lettres, 2007, 323-41.<\/p>\n\n\n\n<p>\u201cDu vin pour le Coll\u00e8ge de veille? Mise en lumi\u00e8re d\u2019un lien occult\u00e9 entre le Choeur de Dionysos et le <em>nukterinos sullogos<\/em> dans les <em>Lois<\/em> de Platon\u2019\u2019, <em>Phronesis<\/em>. <em>A Journal for Ancient Philosophy<\/em>, no&nbsp; XLVIII\/1, February 2003, 29-53.<\/p>\n\n\n\n<p>&nbsp;<\/p>\n\n\n\n<p><strong>Review articles<\/strong><\/p>\n\n\n\n<p>Book review of&nbsp;Serge Margel, <em>The Tomb of the Artisan God: On Plato\u2019s Timaeus.&nbsp;<\/em>University of Minnesota Press, 2019, pp. 146. Published in <em>Notre Dame Philosophical Reviews<\/em>. 2020.04.13<\/p>\n\n\n\n<figure class=\"wp-block-embed\"><div class=\"wp-block-embed__wrapper\">\nhttps:\/\/ndpr.nd.edu\/news\/the-tomb-of-the-artisan-god-on-platos-timaeus\/\n<\/div><\/figure>\n\n\n\n<p>&nbsp;<\/p>\n\n\n\n<p>Book review of Daniel S. Werner, <em>Myth and Philosophy in Plato&#8217;s Phaedrus<\/em>, Cambridge, 2012, 302 pp., ISBN 9781107021280. Published in <em>Notre Dame Philosophical Reviews<\/em>, 2013.06.12&nbsp; <a href=\"http:\/\/ndpr.nd.edu\/news\/40507-myth-and-philosophy-in-plato-s-phaedrus\/\">http:\/\/ndpr.nd.edu\/news\/40507-myth-and-philosophy-in-plato-s-phaedrus\/<\/a><\/p>\n\n\n\n<p>&nbsp;<\/p>\n\n\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\"><div class=\"wp-block-button\"><a class=\"wp-block-button__link wp-element-button left\" href=\"https:\/\/carleton.ca\/philosophy\/wp-content\/uploads\/sites\/200\/CV-2020.pdf\">Annie Lariv\u00e9e CV<\/a><\/div><\/div>","protected":false},"author":2,"featured_media":11794,"template":"","meta":{"_acf_changed":false,"cu_people_first_name":"Annie","cu_people_last_name":"Lariv\u00e9e, Departmental Chair","cu_people_initials":"","footnotes":"","_links_to":"","_links_to_target":""},"cu_people_type":[22],"cu_people_expertise":[],"class_list":["post-86","cu_people","type-cu_people","status-publish","has-post-thumbnail","hentry","cu_people_type-full-time-faculty"],"acf":{"cu_people_job_title":"Ancient philosophy and its modern reappropriations; Philosophy as a way of life; Philosophy as therapy; Philosophy of Love and Sex.","cu_people_degree":"B.A., M.A. (Universit\u00e9 de Montr\u00e9al), D.E.A., Ph.D. (Universit\u00e9 de Paris I Panth\u00e9on-Sorbonne)","cu_building":false,"cu_people_office_num":"","cu_people_pronoun":"none","cu_people_designation":"","cu_people_email":"annie.larivee@carleton.ca","cu_people_phone":"","cu_people_phone_ext":"3799","cu_people_linkedin":"","cu_people_bluesky":"","cu_people_twitter":"","cu_people_instagram":"","cu_people_facebook":"","cu_people_website":"","cu_people_orcid":""},"_links":{"self":[{"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/cu_people\/86","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/cu_people"}],"about":[{"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/types\/cu_people"}],"author":[{"embeddable":true,"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/users\/2"}],"version-history":[{"count":6,"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/cu_people\/86\/revisions"}],"predecessor-version":[{"id":12397,"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/cu_people\/86\/revisions\/12397"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/media\/11794"}],"wp:attachment":[{"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/media?parent=86"}],"wp:term":[{"taxonomy":"cu_people_type","embeddable":true,"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/cu_people_type?post=86"},{"taxonomy":"cu_people_expertise","embeddable":true,"href":"https:\/\/carleton.ca\/philosophy\/wp-json\/wp\/v2\/cu_people_expertise?post=86"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}