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C’est, de fait, chez les Anciens, un débat constant : si l’amitié peut se pratiquer à deux, dans une petite communauté choisie, au sein d’un groupement socio-politique, aurait-elle une dimension utilitaire ? Plus précisément encore se pose le problème suivant : l’homme heureux a-t-il des amis ? La question semble déboucher sur un cercle vicieux. En effet si l’homme est heureux, il n’a pas de besoin, donc pas besoin d’amis. // There is a constant debate among the Ancients: if friendship is a practice between two individuals, in a small and particular community, or in a socio-political group, does it have a utilitarian dimension? More precisely we encounter this problem: does a person that is happy have friends? We seem to stumble on a vicious circle. As a matter of fact, a happy person does not have needs, therefore he or she does not need friends.
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Nous nous arrêtons dans ce texte sur quelques moments intenses et controversés de leur relation : la théorie platonicienne de la poésie, la revendication du caractère philosophique de la poésie par Aristote, les tentatives de convertir la poésie en une forme de savoir alternative à la science (Vico, le romantisme et María Zambrano). Finalement, nous analysons la perspective de Cioran sur la conception d’une « poésie pure », promue par Mallarmé et Valéry. // This paper deals with some of the moments when this relationship has been particularly strong, and, sometimes, problematic. First, we will analyze the Platonic discrediting of Poetry versus the vindication of its philosophical nature by Aristotle. After that, we will tackle the attempts to turn Poetry into a way of knowledge alternative to Science (Vico, Romanticism and María Zambrano). Finally, we analyse the view of Cioran on the idea of a “pure Poetry” put forward by Mallarmé and Valéry.
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La vie de la cité nécessite de l’amitié entre les citoyens, et pas seulement la contrainte des lois et les intérêts communs. L’étude examine comment Pour l’exemple [Joseph Losey, 1964] expérimente cette hypothèse aristotélicienne en s’opposant à la position d’un Carl Schmitt qui fait de la guerre le présupposé de la politique car elle permettrait de distinguer l’ami et l’ennemi. // The community’s life requires friendship between citizens, not just the constraint of laws and common interests. The article examines how Kind and Country [Joseph Losey, 1964] experiments this Aristotelian hypothesis by opposing the position of Carl Schmitt who makes war the presupposition of politics because it would distinguish between friend and enemy.
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In this article the author confirms a well known Aristotle's statement on Thales being the first philosopher. By carefully analyzing the Metaphysics, On the Heavens and On the Soul, one can find relevant paragraphs which support the Stagirite's remark about a wise man of Miletus as the founder of something which would later become known as the "Greek wonder". When interpreting here quoted Aristotle's statements there are three key points: 1.) The Earth rests on the water (Met.983b21-22; Cael.294a28), 2.) Water is the material cause of all things (in Met.983b19-21 the water is mentioned as the arche, and before that in Met.983b7 it is said that for the majority of the first philosophers the principles which were of the nature of matter were the only principles of all things), and 3.) All things are full of gods (De an.411a7-8; it is also added that the magnet is alive; for it has the power of moving iron, De an.405a19-21). After reconstruction of Stagirite's writings on Thales it was determined that his significance for philosophy lies in the fact that he, having considered the whole variety of known world, detected a unique principle which lies, or, even better, underlies beneath self-evident and obvious variety. In fact, when Milesian proclaimed the water as the first principle of all things, he tried, in a "natural" and scientific manner, without myths and supernatural forces, to explain the whole of cosmos. Thus, he gained the reputation of "the founder of philosophy".
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Le temps peut-il être appréhendé par la rêverie et la rêverie ne produit-elle pas une acception à part du temps ? Une telle approche pourra sembler étrange parce que la rêverie apparaît comme quelque chose d’opposé à la méthode. On verra que les difficultés ne cessent pas ici, mais qu’elles s’approfondissent avec la double entente du temps que la rêverie prépare : à la fois le temps de l’âme et le temps cosmologique. The aim of this study is to the ties between time and daydreaming. The purpose is to show the peculiar meaning of time that daydreaming produces. Such an approach could be seen as quite weird since daydreaming is the opposite of a methodological approach. But difficulties don’t stop with this point. We will see that daydreaming prepares a double understanding of time: on one hand a psychological one, a cosmological on the other.
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The ontological status of biological species is of particular interest in philosophy of biology, where ultimately translates into a realism versus nominalism dichotomy: are they real natural kinds, or mere intellectual constructs with only a mental, conceptual reality, fictions destined to help us bring some order in the extraordinary diversity of the living world? In this paper, I have tried to compare two classical answers to this question, formulated by Plato and Aristotle, the founding fathers of the essentialist and realist doctrine of biological species, according to which species are real entities, natural kinds endowed with immutable essences.
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Socrates’s way of life and his philosophy together created a monument for the future. When his way of life is questioned, his philosophy is examined at the same time. However, since Socrates himself never wrote and only “lived”, we encounter different profiles of Socrates about this life. While in Plato’s texts, Socrates and his concepts and methods show us a certain Socrates; in Xenophon’s texts, Socrates and his concepts and methods offer us another Socrates profile. Although both Plato's Socrates and Xenophon's Socrates are consistent and complete within themselves, when we bring them together, they show the Socrates monument in two parts. The purpose of this text is precisely this point because it will take into account the location, interlocutor and method of both Socrates of Plato and Socrates of Xenophon. Although there are differences between the concepts and methods of these two Socrateses, it is claimed that these two Socrateses complement each other.
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This article is an attempt to present the critics that Galen made against ancient atomist theory based largely on his theory of elements. For Galen, the problem of irreducible complexity in nature can’t be explained by the atomist theory, especially when the issue is concerned with a metaphysical discussion in the context of philosophy of nature. Yet for him the subject of change in nature was not explicitly formulated by proponents of atomism. For this being the case, by criticizing atomism, Galen tries to formulate a syncretic theory which is mostly an amalgamation of Aristotle and Hippocrates’ views. His theory is a frame in which l ike-elements affect the likes through a presupposed ‘leap’ between them that is largely related to krasis; which eventually makes the change, bodily sensibility and lastly the pain possible. Therefore, it is imperative that one embraces a transient theory like that of the combination of Aristotle-Hippocrates’s, instead of a closed-theory such as atomism. Taken into consideration from the point of philosophy of nature, Galen would come to the terms with a teleological causality instead of mechanical one. All combined, Galen’s mentioned understandings has led him to bring serious criticism against the atomist theory which can be seen as the extension of his medical-philosophy project.
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Global relativism, with its claim that everything is relative, is one of the most harshly criticized concepts in the history of philosophy. The strongest argument against it has been the argument from selfrefutation ascribed originally to Plato. The paper presents strong and weak version of the argument in order to show the one that is best suited for the way of reasoning characteristic to the antique period and so that it shows that Plato’s argument against global relativism ought to be treated rather in dialectical than logical way. Consequently, it weakens the power of argument formulated in Plato’s Thaetetus and confutes the widely spread interpretation of it.
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The article in an attempt to show a certain group of views about war. Within this group war is treated as something exceeding the realm of human influence. In the paper as examples of that approach are discussed philosophy of Heraclitus of Ephesus and the Francisco Goya’s series Disasters of War. Anti-war series by Spanish painter is interpreted in context of the presence of war culture in the view of Krzysztof Wodiczko.
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Publius Ovidius Naso was an outstanding poet of the Augustan age who after a period of successful activity was suddenly sent to exile without a formal judicial procedure. Ovid wrote frivolous poems but inserted into his works also the obligatory praises of Augustus. The standard explanation of his relegation to Tomis is the licentious content of his Ars Amatoria, which were believed to offend the moral principles of Augustus. However, the Ars had been published several years before the exile. The poet himself in his Pontic writings mentions an unspecified error and a carmen, pointing also to the Ars, without, however, a clear explanation of the reason for his fall. The writer of the present contribution assumes that the actual reason for the relegation of the poet without a trial were the verses of his Metamorphoses and especially the passage about the wicked stepmothers preparing poison. That could offend Livia who, according to gossip, used poison to get rid of unwanted family members. Ovid was exiled, but the matter was too delicate for a public justification of the banishment. When writing ex Ponto the poet could not explicitly refer to the actual cause of his exile.
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In his understanding of himself, the man is a seeker who realizes that he is a being of relationship to himself and to others. Reflection on the existence of others is another frame of reference in which the opinion on what a person is and what he is summarized. People become people among people; a man needs another man to be a man. In a relationship a person becomes what he is and what he would like to be. Namely, through the dynamics of the relationship, a person reveals himself and others with virtue and flaw, reward and punishment, victory and loss with which shame and pride are associated. In shame, a man hides his face from others and when proud reveals it. Self-care “epimeleia heautou” is a principle of cognition that extends throughout Hellenistic philosophy which presents the role of shame and pride in self-knowledge “gnothi seatum”.
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Marcus Aurelius’ Meditations, far from being a treaty arguing on various theses of the Stoic philosophy in a scientific way, is in fact a collection of spiritual exercises that he proposes firstly to himself, as he aims to discover his identity, to change the landscape of relationships between people, and also to achieve moral perfection of any actions and obtain the peace of mind. This study attempts to present, on the one hand, the way in which Marcus Aurelius understands philosophy, i.e., as a way of life rather than a theory of reality, and on the other hand, the development of the process and implications of the care of self, as it appears in his work.
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This article addresses the diary of Emperor Marcus Aurelius, analyzing some of the principles that structure the art of living in his vision, outlining the model of an ideal existence, in accordance with the nature of all things: knowledge of the world and man; enthusiastic assumption of destiny; subordination to the intellect; preparation for death; love for people and pursuit of the common good. It presents the context that favored in antiquity the preoccupation for the art of living in the various philosophical schools and justifies, from the perspective of Marcus Aurelius, the need to practice such an art.
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In this paper, I try to argue in favour of democracy and against the political pattern of the philosopher king. I show that the various forms of government are characterized by a specific mix between the formal institutional perspective, respectively individual material one which are in competition at the level of the state community. I analyse the theoretical aspects of the philosopher king regime as they appear in Plato, respectively Marcus Aurelius. I am dealing with the historical applications of these theoretical models. I argue against the statement supporting the philosopher king regime, namely that the power’s performance is primary. I argue that the primary issue is the guarantee of equal exercise of individual sovereignty in the state community. I conclude that this requirement is met only in a democracy.
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By comparing Protagoras’ and Callicles’ arguments, the author outlines two accounts that respond to the questions raised by the changing social realities of 5th century BC Athens. The two sophists’ views are comprised of several complementary elements: 1) viewing humans as beings driven by pursuit of pleasures and avoidance of pain; 2) distinguishing law from nature; 3) views of morality as grounded in nature; 4) demanding that laws be adjusted to natural standards of justice and good life. A key point of disagreement can be found in Protagoras’ myth, where he distinguishes between natural principles that apply only to humans and those that pertain to the rest of the natural world. This draws an important distinction between Protagoras and Callicles: Protagoras’ democratic man seeking to influence the outcomes of collective political decision-making in an egalitarian community is contrasted by Callicles’ aristocrat who is meant to freely govern over their inferiors.
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Ideja o javnim predavanjima u spomen na Arnolda Isenberga je predivna. Čim sam dobio poziv da sudjelujem u prvom ciklusu, pomislio sam da je »Tragedija i filozofija« najbolji i najprimjereniji naslov za moj prilog.1 Nakon toga, Prentice-Hall je tiskao Aesthetic Theories, priređivači su bili Karl Aschenbrenner i Arnold Isenberg, a u toj su knjizi uvršteni ulomci iz Aristotelove Poetike i Nietzscheovog Rođenja tragedije. Tragedija je umjetnost o kojoj su veliki filozofi najčešće pisali: osim Aristotela i Nietzschea, također i Platon, Hume i Schopenhauer – u novije vrijeme Max Scheler, Karl Jaspers i Martin Heidegger. Ne bih se usudio da svoje ideje stavim uz ideje posljednje trojice navedenih, nekmoli uz Nietzscheove, premda je ovo predavanje, kao i neki drugi tekstovi, uvršteno u poglavlje naslovljeno »Fenomenologija i egzistencijalizam«. Dovoljno je reći da dijelim opće interese s nekim fenomenolozima i egzistencijalistima – kao i Arnoldom Isenbergom.
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The post-World War II decline of liberal democracies and the rise of totalitarian regimes required the introduction of new methods based on new concepts in order to reappraise the „essence” of politics. The new phenomena could not be fully grasped and described by the categories and concepts of the old tradition, but that did not mean that scholars should or could have given up the investigation of that tradition. One of the most remarkable and effective tendencies of the several conceptual and theoretical reconsiderations of politics was the one stemming from contemporary German emigrants. Their thoughts were basically determined by the fact that totalitarian regimes were partially regarded as the outcome of modern political philosophy, they decided therefore to hark back to the roots of ancient political thought. Hanna Arendt is described as a neo-Aristotelian political thinker, although Plato’s role in her philosophy was as prominent as of Aristotle’s. According to Arendt, the origin of those phenomena that placed philosophy against the polis and politics, and made hostility between them, can be discovered in Plato’s philosophical thoughts.
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This paper is a comparative study on the iconic Greek heroes, Oedipus and Socrates. In particular, it contrasts their responses to the Delphic oracle and argues that Oedipus’ hamartia, his hubris consists in “double ignorance”, a state of which the Socratic elenchos is meant to purge citizens of Athens. In contrast with Oedipus, Socrates evades tragedy, for he takes the Delphic admonition (“Know thyself!”) to heart. Socratic philosophy is a cathartic procedure meant to preclude tragic catharsis. Sophoclean tragedy and the Socratic-Platonic philosophy respond to the same, perennial human hubris of “double ignorance”, and their lesson is similar. Wavering between appearance and reality, opinion and knowledge – as 5th century Greeks were – our choice is the same today: that between tragic and philosophical catharsis.
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