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Aristotle's First Philosophy as Analytical Epistemology

Author(s): Nijaz Ibrulj / Language(s): English Issue: 1/2023

We analyze metaphysical foundations of the logical and epistemological construction of knowledge in Aristotle's First Philosophy. The possibility to define this construction as analytical epistemology is deduced from the fact that Aristotle used the term substance (ousía) in many equivalent expressions and different semantic roles, but with the same meaning. The basis for that is a semantic convertibility (antístrephein) of the concept of substance (or "what is", or the "essence" of being) in each of the fields of knowledge. Here we have listed the four most general aspects of the meaning of the term substance ( ousía) and expanded them to ten aspects in their specific use in the physical, logical, linguistic and ontological domains. Because of all of the above, we define Aristotle's First Philosophy (pròte philosophía) as analytical epistemology, as a system of knowledge and cognition based on a system of many senses of the term substance or conceptual conversions of the term ousía. In doing so, we observed these models of conversion of the meaning of the term substance through four predicative forms: synonymous, homonymous, paraonymous and analogical, which are based on four aspects of the concept of identity as logical sameness: that which is the same / identical (tò autón) because it belongs to the same genus (génos ), or belongs to the same / identical (tò omôion) species (eîdos), or has the same /identical (tò íson) number (aríthmos) or same/identical semantical relations (tò análogon). It can be seen that conceptual analogy (analogía) is the basis of all semantic transformations through which the concept of substance (ousía) goes in analytical epistemology.

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РЕЦЕПЦИЯ «ПОЭТИКИ» АРИСТОТЕЛЯ В РАБОТАХ ЛИЦЕЙСКИХ УЧИТЕЛЕЙ А. С. ПУШКИНА

Author(s): Anna Yurievna Nilova / Language(s): Russian Issue: 1/2024

The first half of the XIX century is the period of formation of Russian literary criticism. However, the works of theorists from this significant period have practically not been studied. This gap is especially significant when it is associated with teachers who had a significant impact on the formation of literary concepts of several generations of philologists. All of this substantiates the relevance and novelty of the research topic. The article describes the reception of the main provisions of Aristotle’s Poetics, which formed the basis for the European literary theory of literature, in the works of the Imperial Lyceum’s teachers N. F. Koshansky and A. I. Galich. It is noted that Aristotle was an absolute authority for these two authors, however, the assimilation of this Greek philosopher’s conceptual system took place in the context of its interpretation by European aesthetic theories. Thus, Koshansky agrees with Aristotle in that art brings us pleasure, and this idea supports the hedonistic theory of catharsis reflected in Koshansky’s works. Galich, being a Schellingist, develops the idea of German romanticism about fate as the primary force opposing the hero of tragedy, and at the same time defends the classic rule of three unities absent from Aristotle’s works.

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KAKO (ZA)MISLITI REPUBLIKU: ČETIRI PREDSTAVE

Author(s): Predrag Krstić / Language(s): Serbian Issue: 3/2023

The work points to irreconcilable differences and internal tensions that under the term ‘republic’ are inherited, primarily, by the eighteenth century, which was favorable to it. Those disagreements and ambivalences, which determine modern theory to a good extent, are presented, respectively, through understandings of the republic in the Enlightenment, romanticism, republicanism and in the tradition of the ‘republic of letters’. It is concluded that the emancipatory potential that is invested in the republic, if it has the same or a similar point of resistance – for example: monarchy, church domination of social life, what was once called the concise catchphrase ‘throne and altar’, the abolition of privatized and/or particular decision-making monopolies and all misconceptions, prejudices, and the authorities that legitimize them – did not have at all the same or a similar vision of the desirable state after the coup has taken place, that is, in the name of what the republic should be established.

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ISTRAŽIVANJE ŽENSKOG U RANOM GRČKOM MIŠLJENJU1 (DEO PRVI:HOMER I HOMERSKA TRADICIJA, HESIOD, ORFIZAM DERVENI PAPIRUSA)

Author(s): Višnja Knežević / Language(s): Serbian Issue: 2/2023

This paper forms the first part of broader research dealing with the possibilities for a feminine ἀρχή, i.e., the starting point or source for a change, in early Greek thinking. Thus, it involves comparative analyses of the material provided by Homer, The Homeric hymn to Apollo, Hesiod’s Theogony and the Derveni Papyrus, the latter text being “the only one that can, without the shadow of a doubt, be described as ‘Orphic’” (Brisson, 2019). The work on the sources resulted in endorsing the following interpretative hypothesis: In the analysed cosmogonies, the concept of ἀρχή is linked and – as I would argue – dependant upon the phenomenon of parthenogenesis, i.e., reproduction without fertilisation, implying a kind of a biological “self-sufficiency”. Consequently, the employed research strategy throughout the paper consisted of the two following tasks: 1) to assess the feminine emergence as the ἀρχή in light of parthenogenesis; 2) employing the same criterion, to assess the relationship between the feminine and the masculine. The main results thus obtained show that: 1) apart from the fact that none of the analysed cosmogonies posited the feminine and the masculine in the relationship of equality, 2) the role of the feminine otherwise resists putting into “patterns”, including its position in the so-called paternalistic Homeric tradition. Whether these results will change with the further inclusion of sources or remain as nuanced as they now are, remains to be seen in future research.

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O ARISTOTELOVOM SHVATANJU ABORTUSA

Author(s): Marija Petrović / Language(s): Serbian Issue: 2/2023

In Book VII of Politics, Aristotle discusses abortion as one of the means of population control. Since the prosperity of a state depends, among other factors, on finding the right balance between its size and the number of inhabitants, Aristotle argues that abortion is permissible in cases where the prescribed number of children is exceeded, but only “before the onset of sensation and life,” which means before it acquires a sensitive soul. A detailed analysis of Aristotle’s understanding of human physiological development shows that the fetus acquires a sensitive soul on the fortieth or ninetieth day after conception, and this is taken as the limit beyond which abortion is not permitted. Aristotle believed that the fetus does originate as a human being, but gradually becomes one through development. Considering the broader context in which Aristotle discusses abortion, we can see that, despite the normative framework, these considerations cannot be understood outside the place they have in his theory and cannot be abstracted and applied directly to the contemporary bioethical debate on abortion.

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KRETANJE, NEPRESTANO NAPREDOVANJE I STREMLJENJE (ἐπέκτασις) PREMA SVETOM GRIGORIJU NISKOM

Author(s): Aleksandar Đakovac / Language(s): Serbian Issue: 2/2021

In this paper, we will explore how and on what basis the idea of progression underwent its transformation in Neoplatonism and Christian theology. We will show that the elements of this idea appear in Plotinus and some patristic authors, but that it was finally shaped and elaborated primarily in the work of St. Gregory of Nyssa, which is recognized as the most deserving for its postulation.

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ARISTOTEL I HAKSLI: O SREĆI

Author(s): Ljiljana Radenović / Language(s): Serbian Issue: 3/2020

According to Aristotle, one of the necessary, although not sufficient, conditions for a good and happy life is the possession of virtue. A person who possesses virtues never wants something that is bad, but only what is good, and in that way she is free from internal struggle. Such person is formed through good habits. In Huxley’s dystopia, individuals are shaped by genetic selection and behavioral conditioning to want only what is good for the state, its peace iand prosperity, and thus to want what is good for themselves. The goal of this paper is to examine the differences between Aristotle and Huxley. In the first part of the paper I will discuss different techniques of character formation in Aristotle and those described in Huxley’s dystopia. In the second part of the paper, I will address the question why Huxley’s world does not appeal to us, even though everyone in it wants exactly what they should want. In the Brave new world Huxley portrays the world that is built around the assumption that for a person to be happy it is enough that they want what they can achieve and get. For Aristotle this is not enough. In addition to it we need to study the ultimate nature of the world. That Aristotle’s position is more likely to be the case is indicated by contemporary research in psychology.

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KSENIJA ATANASIJEVIĆ O ŽENAMA I ŽENSKOM PITANJU U ANTIČKOJ FILOZOFIJI

Author(s): Irina Deretić / Language(s): Serbian Issue: 4/2016

In this paper, I will attempt to interpret critically two mutually linked aspects of the philosophical work of Ksenija Atanasijević. That is to say, my study will focus both on her elucidation of the “emancipation of women” in Plato and Rufus, and on the life and work of the Greek women philosophers. Among these topics, the most important one is Plato’s argument in favor of the “women’s emancipation”, which produced many controversial and mutually opposed interpretations. I will attempt to examine the interpretation of Ksenija Atanasijević by comparing and contrasting it with the most relevant interpretations of this part of Republic. The purpose of this critical analysis is to establish how adequate and relevant Ksenija Atanasijevic’s readings of proto-feminist reflections of Plato and Rufus are, as well as that of Greek women philosophers.

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U ODBRANU SOKRATA: SOKRATOVI ARGUMENTI PROTIV TRASIMAHOVOG SHVATANJA PRAVEDNOSTI

Author(s): Irina Deretić / Language(s): Serbian Issue: 3/2015

It seems that the most prominent interpreters of Plato’s Republic agreed upon that Socrates’ argumentation against Trasymachus is neither satisfying nor convincing. In this paper, I will attempt to point out what is the validity and argumentative power of Socrates’ refutation of the immoralist account of justice. His arguments do not only have the refutative value, but they also provide us with some important general insights into the nature of techne, arête, pleonexia, eudaimonia, etc., as well as with the direction of the further discussion in the Republic.

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Greckie drzwi Kościoła

Author(s): Zbigniew Krajewski / Language(s): Polish Issue: 1/2023

The Apostle Paul does not engage in a critical dialogue with the doctrinal position of the particular schools of Greek philosophy, but with their version crafted for the needs of life (social, moral, spiritual). By necessity, he must sometimes touch upon more theoretical questions if he wants to convince the Greek listeners to his (sic. God’s) cause. So he tries to speak their language, which does not mean that everything that was said so far is accepted by him. The key to understanding the scope of Paul’s agreement with Greek philosophical expression may be, among others, the word “foolishness”. On the one hand (Greek) foolishness is the cross, and on the other hand (Paul’s) foolishness is philosophy. “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Col 2:8). The central issue for Christianity – the crucifixion of God-Man – is, in the Greek viewpoint, contrary to the rational order of things, i.e. something that cannot be of practical, let alone theoretical significance, although it is obvious that people today, as in the past, were guided by views far from rationality (especially philosophical). The reaction of the Athenian listeners to the words of St. Paul’s statement about the resurrection was natural and self-evident; they could not otherwise respond, as it was beyond their rationality and it was a kind of contradiction. Among others, the Apostle wanted to reach such people with the Good News. He could do it in the Greek way, for which of course he had no tools, and there was no time for that, but he could also act in an apostolic way: to sow this truth to the hearers and to wait for God’s growth. But first it was necessary to remove from the way the obstacles which directly contradicted the Gospel, and therefore he speaks of more than the foolishness of philosophy, as he calls it vile deception. There is no point in dealing with foolishness, but great fraud must be reckoned with and combated. So it is not the whole (Greek) philosophy that is foolish, but that part of it which cannot exceed the present rationality, which accepts delusion, but is blinded by the radiance of truth. Often, perhaps too often, a man resembles an eagle pretending to be a hen. The same rationality in later centuries, and especially in modern times, will take on different faces, although it will usually be a severe face to the face of faith.

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The Use of Aristotle’s Philosophy in Anthony Radyvylovsky’s Sermons

Author(s): Volodymyr Spivak / Language(s): English Issue: 60/2023

In this paper, at the example of Anthony Radyvylovskyi creation, we examine the impact of Aristotle’s works on the philosophical component of Ukrainian church sermons from the Baroque period. The culturological approach and methods of hermeneutics and comparative analysis were used in the research. The source base of this article was the texts of the Ukrainian preacher Anthony Radyvylovsky, who worked in the Baroque era. Separate texts of Aristotle were used for comparative analysis. The objective of this study is to investigate the usage specialties of the Aristotle’s texts by Anthony Radyvylovskyi in his own writing. The result should help to better understand the ideological influence of ancient philosophy on the formation of national philosophical tradition of the Baroque epoch. The ideological content of borrowed from Aristotle’s texts and mechanisms are traced to the use by the preacher. The list of Aristotle’s texts from which Radyvylovskyi quoted is provided. It is also shown that Radyvylovskyi uses the authority of Aristotle during moral teachings and philosophical thinking about the characteristics of human nature. The conclusion about the creative way of using the Aristotle’s ideas by Anthony Radyvylovskyi is given and significant philosophical component in the preacher’s written legacy is noted.

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Arta dialogului sau „Cum dramaturgii basarabeni ai anilor ’90 discutau cu Platon”

Author(s): Dorina Khalil-Butucioc / Language(s): Romanian Issue: 2/2021

The inner mobility of the theater, doubled by the fast pace of life under the wave of postmodernity at the end of the twentieth century, conditioned not only the re-definition of a new theatrical language, but also the re-writing of dialogic forms specific to theatrical art. Or, in the texts of Constantin Cheianu, Val Butnaru, Nicolae Negru, Mircea V. Ciobanu, Dumitru Crudu, Irina Nechit, Maria Șleahtițchi and Nicolae Leahu, dialogue does not only have the classic role of triggering and motivating the action. The (sub)layers of conflict dialogues and „deaf dialogues”, parallel and echo dialogues, seemingly „absurd” association dialogues and „thesis-antithesis” dialogues, the dialogue monologues and the monologue dialogues evoke the alternation of linguistic registers and the play of languages. Completing and continuing the openness to multiple textual styles, the language of dialogues triggers and finalizes the communicative process between written and spoken, but also between text-show-audience. The „palpation” of the types of dialogues and the „immersion” in the mise en abysses of language give us the revelation of deciphering the symbols and meanings of contemporary national and universal drama and theater.

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Czy nieprzemijająca wartość edukacji klasycznej dziś?

Author(s): Imelda Chłodna-Błach / Language(s): Polish Issue: 32/2/2022

The authoress draws attention to the removal of everything classical from contemporary culture. She reflects on the causes and consequences of this phenomenon. In this article, she considers one of the most important areas of culture, education. He reflects on its importance and relevance in today's world, which is changing so rapidly. She explains the issue in broad, philosophical terms, attempting to answer the following questions: what is culture? What role does education play in culture? What is the source understanding and purpose of education? What is the role of philosophy and rhetoric in integral human development? The authoress argues that in order to avoid the crisis, we must continue to refer to classical education built on realistic philoso phy. They are the guarantors of respecting and developing the natural need for the rightly understood perfection of the human person - his or her reasonableness and freedom.

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Zoran Dimić, Političke životinje i zveri O Aristotelovom zasnivanju filozofije politike

Author(s): Lino Veljak / Language(s): Croatian Issue: 01/169/2023

Review of: Zoran Dimić Političke životinje i zveri. O Aristotelovom zasnivanju filozofije politike, Akademska knjiga, Novi Sad, 2022

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Parresia ehk kuidas haukuda tõde

Author(s): Ott Puumeister / Language(s): Estonian Issue: 20/2023

The article deals with the concept of parrhesia in the context of political communication. We start by characterizing, based on Bruno Latour, the type of veridiction that belongs to the political mode of existence. However, this type of veridiction has nothing to do with ethics or “true life”. To find this connection, we will turn to Michel Foucault’s understanding of the Ancient Greek term parrhesia – frank, open, courageous, plain speech that makes the modes of living and speaking coincide. The cynics who bark, rather than speak the truth practice the most political form of parrhesia. Cynical parrhesia aims to fracture dominant discourses by making the latter confront its bios as a curved mirror. We will conclude with briefly characterizing Greta Thunberg as a contemporary cynic.

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Улога уметности у Платоновој паидеји

Author(s): Mihailo Stojanović / Language(s): Serbian Issue: 40/2023

This article examines the role of art in Plato's model of education, paideia. It compares the ancient Athenian model of education with Plato's innovations, including his emphasis on the pursuit of virtues and the role of the philosopher-educator. Plato's philosophy of art, including the concept of mimesis and its moral implications, is explored, as well as the significance of art education in the development of virtues, censorship, and integration within the broader curriculum. The artist's moral responsibility and relationship with the state are also discussed, along with the potential for artistic reform. Finally, the article critiques Plato's ideas on the sanction of art, including the impact of censorship and contemporary perspectives on the moral and ethical implications of art.

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PIRMĀS GRĀMATAS LOMA TAISNĪGUMA JAUTĀJUMA RISINĀJUMĀ PLATONA DARBĀ “VALSTS”

Author(s): Laura Bitiniece / Language(s): Latvian Issue: 1/2023

“Yesterday I went down to Piraeus with Glaucon, son of Ariston [...]” starts the first book of “The Republic”. Investigating this going down or katabasis makes the going up or anabasis present in “The Republic’s” discussion clearer. What is the role of beginnings? It is the most important part of everything (Rep. 377d). This article shows how Socrates’ conversations with three interlocutors – Cephalus, Polemarchus, and Trasymachus – introduce the main big themes of the remaining nine books, namely, the role of a character in ethics, the distinction between knowledge and seeming, the terms technē and eudaimonia with implications for the concept of virtue, as well as jump-starts the question about the importance of unreflected cultural influence in one’s life. It might be paradoxical for some readers to find the first book seemingly contradicting the rest of the work concerning Plato’s attitude towards culture and arts. Firstly, the article addresses the question of the origin of the first book, namely, if it is an artificial addition or an intended beginning to the discussion of “The Republic,” supporting the latter claim. Secondly, the article touches upon the subject of Plato’s use of metaphors, choice of settings, and interlocutors, especially in the case of the first book. Katabasis and anabasis, as mentioned earlier, are metaphors that will also prepare the reader for the allegory of Cave, while the allegory of Cave sheds light on the meaning of the metaphors in the first book. At the end of the same conversation, the interlocutors will also have made anabasis, making their way upwards. Thirdly, a concise overview of the first book is offered, intending to elucidate the Republic’s main themes as they are revealed. The first book announces itself as an introduction to further discussion. It serves as a reason for gaining a deeper understanding of justice because it prepares the ground for considering justice as the most crucial practical concern: the question of what constitutes a good life. Already in the dialogue Gorgias, Socrates has said that “the most beautiful of all studies [is] [...] what a real man should be and what he should do[...]” (Grg. 487e-488a). In the fourth book of the Republic, he will clarify the role of justice in human character: justice is the virtue that makes all other virtues possible, or virtue as such (Rep. 433b-c), and he will provide an apologia for justice from a cosmic perspective (book ten of the Republic). The first book gains its importance precisely because it introduces the reader to an everyday, unreflected understanding of justice while simultaneously revealing the importance of justice for any person’s reflection on their own life and that of society. Fourthly, the author starts to reflect on the philosophical and artistic meaning of Plato’s choices. The article concludes by pointing out an apparent controversy between the first book and the rest regarding cultural influences and Plato’s widely known views on the censure of arts, which he seems to disregard himself by portraying Trasymachus. Another controversy might be concerning the figure of Cephalus, Plato’s ambivalently interpreted attitude towards him, and what he represents (unreflected yet virtuous enough character). In the end, it is suggested that readers might benefit by distancing from oversimplified ideas such as “Plato’s political program,” etc., and reveal for themselves deeper levels of The Republic that Plato engines at the very beginning of the book.

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Is Lion-headed Man Orphic Chronos?

Author(s): Junyan Song / Language(s): English Issue: 1/2024

This paper discusses the identification of god figure depicted as a man with a lion's head, which has been associated with Aion and equated with Orphic god Chronos. The author challenges the equation of Aion with Orphic Chronos, drawing on evidence from Proclus and Damascius, who both distinguish Aion as a separate entity from Chronos. Additionally, the author presents an attempt to illustrate the Orphic god Chronos based on Damascius' description.

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Библейская Сотериология, Учение М. Фичино О «Питающей Душе» В «Платоновской Теологии» И Сонет 146 Шекспира

Author(s): Igor Tantlevskij / Language(s): Russian Issue: 1/2024

Sonnet 146 not only stands apart from Shakespeare’s sonnets, but, in fact, is a complete philosophical and theological poetic pamphlet. As for the soteriological context of sonnet 146, which represents the idea of abandoning the concerns of the body and saving the soul by “feeding” it with the body, one could, first of all, note the New Testament passages from apostle Paul about “mortification” of the flesh and fleshly passions for the salvation of the soul: Rom. 8:13 (cf. also: 7:5; 8:7); Col. 3:5 (cf. further, e. g.: 1 Cor. 3:1, 3); Gal. 5:24. But as for the allegory of the soul’s salvation through its “feeding” on the flesh — instead of feeding the flesh, as it is usually done by the people that death “feeds” on — one can see here a reflection and a kind of “reverse” reinterpretation of M. Ficino’s doctrine of the “nutritive/sc. feeding soul” (anima nutritiva), which he develops in his “Plato’s Theology”. Passages of “Plato’s Theology” VII, 9; XIII, 5; VI, 12; XVIII, 9 are particularly representative in this regard. In XVIII, 9 Ficino writes: “If at present the life of the composite man is subject to the conditions of his decay-prone body, in the future it will follow the conditions of the immortal soul. As a result, death will give way to life in accord with the most perfect kind of natural beginnings. Death, which has lost its power, as the prophets tell us, will be swallowed up by life... There will arise... eternal bodies.” By “prophets” here primarily Hosea (13:14), whom the apostle Paul quotes (1 Cor. 15:55 [cf. also: 1 Сor. 15:26; Rev. 21:4]), and Isaiah (25:8 [cf. its reminiscence in 1 Cor. 15:54]; cf. also, e.g.: Isa. 26:19, 41:14; Dan. 12:2, 13) are meant. The last line of sonnet 146 (“And death once dead, ther’s no more dying then” [сf. also: sonnets 55, line 13; 60, line 13; 122, line 4]) correlates with Rev. 21:4, as well as with the passage from Ficino XVIII, 9.

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«Гелиоцентризм» Юлиана Отступника

Author(s): Roman Svetlov,Nikita V. Kuznetsov / Language(s): Russian Issue: 1/2024

Heliocentrism played an important role in the formation of ancient theoretical astronomy. However, as we know, the geocentric theory won the competition. Nonetheless, in the writings of Julian the Apostate we can see the reminiscences if not of the heliocentrism of Aristarchus of Samos then elements of the cosmology of Heraclides Ponticus. The paper points out to what extent these “reminiscences” have a rhetorical character, emphasizing the influence of the heliolatry of the Chaldean Oracles on Julian. It also interprets to what extent the emperor-philosopher himself accepted “unorthodox” models of the universe. Perhaps the intuition that the cosmology of Neoplatonism of the Syrian and Pergamon school deviated from the traditional one for their epoch can be seen in Dmitri Merezhkovsky’s novel The Death of the Gods (Julian the Apostate).

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