„Тимей“ и „За Небето“
Plato's Timaeus is taken as a background for certain views presented by Aristotle in his On the Heavens. The author discusses possible arguments for introducing a new (“fifth”) element.
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Plato's Timaeus is taken as a background for certain views presented by Aristotle in his On the Heavens. The author discusses possible arguments for introducing a new (“fifth”) element.
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This article examines the main characteristics of the concepts of implication in relevant, connexive and paraconsistent logics and discusses the origins of these concepts in Antiquity. It is made a comparative analysis between the meaning of this connective in the three logics in regard to their correspondence to the conditional “if…., then….” used in natural language and presents arguments that the notion of implication, proposed by relevant logic, provides the most adequate formal explication of the conditional connective in the mentioned sense.
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Accepting in principle Michael Dummett’s view that the linguistic turn was first taken by Gottlob Frege in Die Grundlagen der Arithmetik, § 62, 1884, the article argues that de facto the specific “mentality” of the linguistic turn was formed in Frege’s thought earlier, during the years 1874–1879, while he was reading philosophical and mathematical texts, criticizing then current views on number and arithmetical truths, and preparing his Begriffsschrift for publication. The article surveys the logical breakthroughs made by Frege and argues that, during the years 1879–1890, Frege was practicing logical analysis of language mainly in the form of functional-argument presentation of conceptual contents and sentences, anticipating his own important writings from the beginning of the 1890s, when the concepts of Sinn and Bedeutung were introduced and a new semantic theory was formed, which further affected his analysis of language.
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Тhe text is focused on the interpretation of Aristotle's conception of the human being as a citizen, as a political creature, and his view on happiness as the goal of humans. The article discusses Machiavelli’s and Weber’s ideas – emblematic for modernity – about the relation between ethics and politics, and the theoretical reflection of this relation in the context of contemporary society as a risk society and in the globalized world. The article aims to distinguish, based on comparative analysis, between Aristotle's understanding of ethics and politics as two sides of the same coin, i.e., as aspects of the life of people in a community. The article discusses the importance of Aristotle’s view of humans as beings that are political because they are ethical and ethical because they are political.
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The article examines two informative reports by Clement of Alexandria regarding the music of the Thracians
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Aristotle‘s categories are presented as a system relying on logic and syntax instead of on meanings. His square of oppositions is found to be of crucial importance.
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The myth of the confrontation between Apollo and Marsyas, as described in Ovid’s Metamorphoses has created a long history of diverse interpretations and works of art. The paper follows this history, including its reception in contemporary literature. Further, it tries to fill the gap between visual arts, which are primarily focused on showing the pain of the skinned satyr, and the literary tradition, which is interested in the political and social aspects involved in the genesis of art. The different approaches of the theme are being discussed under one central question that revolves around an unsolved mystery capable to explain the long list of answers throughout art history and the literary tradition of interpretation: Is it the artist the one who creates art, or is it art, the one who creates the artist? Both of the creation processes seem to presuppose a series of painful transformations which lead to a particular kind of knowledge.
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In the paper, we considered the cultural ideal as the basic feature that distinguishes the theories of education according to Plato’s line from the theories of education according to Isocrates’ line. By example from the history of culture, we have shown the significance of cultural ideals in the theories of education of Antiquity, the Middle Ages and the Modern Age. In paper, authors tried to solve two objectives: firstly, to consider the consistency of the cultural ideal of an “intelligent person” with modern knowledge of the experience of being of Dasein-the-One; secondly, to propose a new cultural ideal, as a lighting, as a way to build an ideal Earth’s Republic. The authors stand on the point of view, that at the beginning of the 21st century, the Earth’s civilization for the first time manifested as a planetary force and this tendency should be correspondingly reflected at the philosophy of contemporary education. The authors considered the criticism of the Modern Age ideal of an “intelligent person” and proposed a new cultural ideal, which we called the metaphor “Those Who Transform the Universe.” Mentioned ideal is lighted the chasm that is between the authenticity and inauthenticity existence, between the Selbst and the das Man.
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Nit vodilja ovoga čitanja Nietzchea jest pojam maske. Termin se ne pojavljuje u Nietzscheovu djelu tako često poput ostalih, no na njega mogu uputiti mnogi drugi pojmovi, kao što su pretvaranje, pričin, istina koja je postala bajkom, pojmovi koji se općenito rabe kako bi definirali i raspravili problem odnosa čovjeka sa svijetom simbola.
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Kod Platona postavljanje temelja neodvojivo je od selektivnog iskušavanja, otkrivenog i opisanog u mitu. To iskušavanje pretpostavlja preobražaj pretendenata kroz krug metampsihoza i njihovu hijerarhijsku razdiobu unutar tog kruga. Ali prema modernoj zamisli funkcija temelja se mijenja; on ne djeluje više kao iskušavanje. Je li to znak prelaska s mithosa na logos, ili s metafizike na ono transcendentalno? »Evo kako se uzdižemo do temelja, ali utemeljeno ostaje ono što je bilo, neovisno o operaciji koja ga utemeljuje i njome je nedirnuto« (LS, 30/22). Temelj više ne preobražava ono što utemeIjuje. Zar on ne potvrđuje svoju sterilnost ili nemoć ako samo reflektira ono što utemeIjuje, ako se uzdiže samo u formi mogućnosti onog utemeljenog, kao kod Kanta? Kakva može biti realnost, djelotvornost, vrijednost nekog temelja ako on ne mijenja ništa u mišljenju ili u životu? Čemu takav jedan krug?
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Platon se obično shvaća kao duaIist i netko tko postavlja inteligibilni svijet formi, koji nadilazi osjetilni svijet pojava, pukih kopija idealnih modela. Stoga se Deleuzeov »obrat platonizma«, koji koristi simulakrum kod Platona kako bi ukinuo status modela, obično shvaća kao kritički projekt. Ipak, provokativna uloga koju simulakrum ima u Deleuzeovom obratu platonizma, različito se vrednuje. Na primjer, Smith otkriva »podmlađeni... pa čak i potpuni platonizam« unutar Deleuzeovog poimanja simulakruma, dok Beistegui u simulakrumu nalazi uglavnom anti-platonizam.
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The author of the study notes the importance of ager Campanus in political life at the end of the Roman Republic and reconsiders Cicero’s importance in the discussion around it. At the end of the year 64 BC tribune Publius Servius Rullus presented a substantial agrarian proposal, and Cicero successfully responded to it, as the proposal was rejected due to his rhetoric and political influence. Cicero insisted that it was not usual to successfully oppose an agrarian proposal directly in front of the people, and the less so in the case of ager Campanus, because it had not been officially touched by any political group in Roman politics for a long time. Cicero thus formed a new discussion and determined its key points, but it was not entirely ex nihilo creation, because the discussion about land reforms had been going on for decades and had a rich tradition. The study notes, therefore, that Cicero followed up on the usual arguments in the political debate on agrarian reforms and analyzes how he changed them, applied them and brought them into the Campanian discussion. Cicero’s contribution to this discussion is all the more significant, because his arguments were followed in the later period. It was probably due to the success of his rhetoric that the proposal to divide the ager Campanus did not appear in the next two agrarian proposals and was approved only by Caesar second agrarian law. However, Caesar had to deal with the arguments that Cicero introduced into the discussion as well. Therefore, Cicero’s contribution to the topic cannot be overestimated.
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The aim of this chapter from William C. Chittick’s book The Heart of Islamic Philosophy is to present the meaning and use of some basic terminology of the Islamic philosophy. The author’s intention here is to gradually familiarize readers with certain words and cite some examples of their use in philosophical tradition, with the emphasis on the use of Bābā Afḍala, who is, according to the author’s opinion presented in other works, the most important Islamic philosopher and personality that actually embodies Islamic philosophical tradition. Chittick also lists examples from Aristotle’s (that is Arabic Plotinus) Theology, discussions of Ikhwān al-Ṣafā’ and Ibn Sina’s writings. All three represent a watershed in the history of Islamic philosophy, although there were many other significant works written in the same period. The main terms that are discussed are: philosophy or sophia, worlds, bodies and spirits, soul, levels of conscience, complements, Origin and Return, form and matter, substance and accident. Since the concepts of every science are the key which opens the treasury of knowledge, we considered it necessary to translate this precious text so that discoveries of Islamic philosophy can be easier to express.
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This paper is based on the assumption that, in Patricius’s philosophy, the totality is analogous to the philosophy of the totality (philosophia universi), that is, to the work that delivers it. Everything that arises in the totality has its emplacement, its chora. Likewise, everything that is provided in the philosophical work must be given in its place. With the number of its parts and the mutual relations between these parts, Patricius’ s work Peripatetic Discussions shows us that the work is very carefully structured. The number of volumes, the books and folios within each of them is not incidental. All of this points to the structure of the work according to Plato’s line. The purpose of the work is the assessment (censura) of Aristotle’s philosophy in opposition to true philosophy, that is, philosophy of Plato and his predecessors, their doctrines on the first principles and above all, of Plato’s unwritten doctrine of the Great and Small, and the One. How true philosophers are delivering these doctrines cannot always be direct; rather, it must be enigmatic in what is substantial.
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In this article the survival of the sapphic fragments of the ancient times in Renaissance period is examined. More specifically the reappearance of the sapphic verses is presented concerning the first publications (editio princeps) and the most widespread texts of ancient authors during West Renaissance. These texts were the primary sources, on which the later publications of the sapphic work were based, while they also had a great influence on the reception of the ancient poet by the Renaissance writers.
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Through the comparative study of the Periclean Funeral Oration and the Menexenus of Plato our study tries to evidenciate a metaphorical shift thus far overlooked by various reconstructions of ancient Athens’ democratic ideology. In its first part it explores the possible background and implications of a rhetorical device applied by Pericles that presents the citizen as lover of the polis. In the second it focuses on those specific stylistic and contentual changes of the polemical Platonic text, which differentiate it from its model. The result of this confrontation, i. e. the substitution of the erotic theoretical model for democratic relations with the patterns of family ties could serve as a starting-point for the interpretation of Plato’s critique of democracy.
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The account of “true pleasure” plays a fundamental role in Plato’s Philebus. It allows to distinguish, within the vast and varied sphere of pleasure, between those pleasures which hinder the realization of the good life and those that promote it and have to be accordingly admitted, alongside knowledge, among the elements of the best life. This paper focuses on a controversial passage (Phlb. 51b3–7), in which true pleasure is said to involve an “imperceptible lack”, which does not cause any suffering, as opposed to the painful lack which accompanies the lower “mixed” pleasures linked to sensible desires and passions. The passage seems to suggest that both false and true pleasure correspond to a general model based on the restoration of an original natural state through the compensation of a lack. I argue that this parallel is only extrinsic, since the nature which is restored is in the two cases of a totally different type. In lower pleasure it is the psycho-physical balance of the organism that has to be restored, whereas in true pleasure the human soul comes closer to its original nature, which was corrupted during incarnation, by perceiving beautiful objects and by acquiring knowledge.
More...Origines, représentations et interprétations
Psyche seems to be a fairly well known mythological character, not only as Cupid’s wife, but especially as a symbol of the human soul. However, her origins remain obscure, and the interpretations attached to her are numerous and of a great variety. Through this literary, mythological, philosophical, ethnological and psychoanalytical study, Psyche is shown to have metamorphosed throughout the centuries to become an important figure of western culture.
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I. The initial dilemma. I.1. The gradual rise of the Metaphysics. I.2. A bold contribution from textual history. I.3. A new perspective on late ancient commentaries. I.4. First philosophy or Metaphysics? I.5. Can tradition be ignored? II. ‘Being’ and οὐσία at the core of Aristotle’s theoretical research. II.1. Ontology as a science of ‘being’ in Aristotle: “What is X?” in the foreground. II.2. The first caveat: the copula function of Aristotle’s ‘being’. II.3. The definite article τό as quotation marks before the flexed forms of ‘be’: τὸ ὄν, τὸ εἶναι, τὸ ἔστιν. II.4. Further explanations about Aristotle’s ‘being’. III. Οὐσία, the core of Aristotle’s theoretical philosophy. III.1. οὐσία and the criterion of pre‑eminence as Plato’s legacy. III.2. The dialectical roots of ontology. III.3. οὐσία from Zeta to Lambda. III.4. οὐσία as essence and οὐσία as substance. III.5. οὐσία as a syntactical core; the word’s etymology. III.6. οὐσία as the first sense of being in Aristotle’s first philosophy. III.7. Ontology as science, science of the science. IV. Historicizing: the semantic gap. IV.1. Editorial tradition: ontology and οὐσία as a fil rouge in the order of Metaphysics books. IV.2. οὐσία in the first century B.C. IV.3. οὐσία by Alexander of Aphrodisias. IV.4. Metaphysics and its purpose: the role of the Lambda book. IV.5. Being and οὐσία: a relationship lost over time. IV.6. The Aristotelian tradition as a way to cooperation.
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In the Corpus Aristotelicum there are two different theories of substance which apply to the sublunary world. The first theory is found in the Categories and selects the individual concrete as a primary substance (πρώτη oὐσία). The second is found in the Metaphysics (mainly in book Z) and selects the Form (εἶδος) and the Essence (τὸ τί ἦν εἶναι) as a primary substance. Most of the interpretations of modern Aristotelian scholarship claim an inconsistency. They suggest that if at all Aristotle has a theory of substance, then it is either the substance theory of the Categories or the one of the Metaphysics but not both of them. The supposition of all these interpretations is that Aristotle’s theory of substance is unambiguous and that there can be only a single primary substance. These interpretations suppose that the theory of substance is applicable only to a single domain, namely to ontology.
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