Ancient Philosophy

The idea that nous comes from without, deriving from Aristotle's Generation of Animals II.3, became a key element in late ancient and Medieval accounts of human rationality drawing on Aristotle's De Anima. But two very different understandings of the concept were around (often occurring next to each other): either it was taken to refer to the human capacity for thought and its origin outside the natural ontogenetic process; or it was taken to stand for the most perfect act of thought, existing separately as the supreme divinity, and becoming, hopefully, ours at the very climax of human development. This paper shows how these two influential conceptions derive from the work of the two greatest scholars of Aristotle's school, Theophrastus and Alexander of Aphrodisias, respectively. More to the point: it shows that (i) there is an intriguing philosophical story to be told of how the notion developed from one understanding to the other, this being the core of a larger story of nous from without in Western thought; and that (ii) this story sheds new light on what was at stake in the earlygenuinely Peripatetic-reception of Aristotle's account of nous (as contrasted with later, heavily Platonized, interpretations).

Intoxication in the Ancient Greek and Roman World considers the psychotropic plants used in the ancient world and ancient attitudes towards intoxication. The book surveys primary Greek and Roman sources and gathers interesting mentions of ancient intoxicants like hellebore, mandrake, deadly nightshade, thorn apple, opium poppy, cannabis, wine, and other substances. The research reveals the usage of psychoactive drugs in ancient Greek and Roman religion, medicine, magic, artistic inspiration, and recreation. The author interprets the primary sources through the lens of modern-day scholarship from Classics, philosophy, and ethnobotany. The usage of psychotropic plants and drugs was commonplace in the ancient Greek and Roman world. There were societal attitudes concerning the appropriateness of intoxication and different contexts for psychotropic drug usage.

... une perspective qui hérite directement de l'école française de sociologie fondée par Durkheim et Mauss, on note une certaine ... III.L'intervention de la notion de forme symbolique dans les débats actuels sur l'origine du langage ... Je ne donnerai que les deux limites extrêmes : entre ...

Da retórica e dialética de Agostinho na teoria e na prática. Agostinho não era apenas um brilhante orador, como também um argumentador sofisticado e bem preparado, cujos argumentos revelam grande domínio das regras da lógica. Emprega tais regras nas discussões das questões fundamentais de filosofia e teologia. Enquanto em ambos os sistemas da lógica aristotélica e estoicista uma conclusão válida baseia-se em afirmações cuja veracidade deve ser atingida de uma forma complexa, Agostinho produz silogismos que se baseiam em verdades dogmáticas; geralmente a “piedade” é um critério importante na determinação da aceitabilidade de uma premissa. Mas, como ele demonstrou em sua refutação da posição cética em Contra Academicos, as doutrinas filosóficas também se baseiam em um sistema de axiomas: todas dependem da posição que assumem e cujos axiomata formam a base de sua argumentação e de seu silogismo. A Dialética por si só não é boa nem má. Um bom argumentador, em sentido cristão, precisa cu...

В настоящей статье мы предлагаем вариант коммуникативно-прагматического подхода к определению содержания предложений, высказываемых агентами в дискуссии. Мы намерены: 1) предложить такую трактовку процесса убеждения, в соответствии с которой он может быть признан успешным – даже если отдаётся должное фундаментальной проблеме знаковой коммуникации и признаётся, что агенты в процессе коммуникации передают друг другу только знаки, а их значения оказываются недоступными собеседнику; 2) показать, что популярные современные подходы (прагма-диалектический подход, AGM-подход, DBR-подход и др.) к процессу убеждения не предлагают такой трактовки процесса убеждения; 3) установить точные и проверяемые условия, необходимые и достаточные для признания процесса убеждения в нашей трактовке успешным. Наш подход использует современные подходы к трактовке содержания предложения (прежде всего ментальный холизм – М. Харрелл, Н. Блок и др.), а также экстраполирует современные структуралистские подходы к ...

Was Plato the comic poet the same person as Plato the philosopher? Since the Philosopher quoted the Comic poet in Alcibiades I, his joke should be taken very seriously. This paper proposes an assessment relying to the older chronological data much more than to Hellenistic and modern contempt of comic poetry.

O objetivo deste artigo é descrever e analisar o conceito de ousia na Metafísica de Aristóteles. Para realizar o exercício reflexivo mencionado, o trabalho em pauta procura mostrar como a ousia aparece na obra do Estagirita, privilegiando inicialmente uma análise a partir dos livros VII, VIII e IX (respectivamente, Dzeta (Ζ), Eta (Η), Teta (Θ)), pois é nesta tríade que Aristóteles se esforça para determinar as causas primeiras, ou seja, os princípios. A ciência do ser enquanto ser, típica ciência dos filósofos, que trata de uma certa universalidade, fato que a distingue das ciências particulares, possibilitará a Aristóteles se distinguir de toda uma tradição filosófica, dialogando com a mesma, mas superando-a através de uma investigação profunda a partir da noção de ousia (substância). Na sequência, o esforço reflexivo recairá sobre o livro XII (Lambda (Ʌ)), que pode ser descrito como um tratado teórico sobre a ousia, pois busca os princípios e as causas das ousiai. Neste sentido, a...

Para Sêneca, viver sem usar a razão significa viver por impulso. Mas, para viver bem é necessário viver virtuosamente, ou como disse, viver de acordo com o necessário. Exceder o necessário significa cair na escravidão. Este texto propõe analisar as virtudes em Sêneca como caminho e a própria felicidade. [acesse o artigo completo]

Nere schiere di formiche che si muovono frenetiche nel sonno agitato di un imperatore, inquietanti avvistamenti di lupi solitari tra le vie e le porte di Roma, stormi di gru all'orizzonte che guidano i marinai salvandoli dalle tempeste. Difficile pensare alle antiche culture greca e romana senza riferirsi a loro, agli animali. Erano presenze costanti, compagni di vita, aiutanti insostituibili, spesso ospiti indesiderati, talvolta protagonisti di sogni angoscianti, in qualche occasione persino creature divine, protette e tutelate dagli dèi. Di certi animali si diceva che avessero governato gli uomini prima delle divinità, di altri che fossero stati addirittura i progenitori delle forme iniziali di vita umana. Attraverso un'ampia scelta di testi greci e latini il volume offre un primo, inedito, viaggio nel mondo delle relazioni tra uomini e altri animali nell'Atene di Socrate e Platone e ai tempi di Roma antica.

A travers une analyse du sens du nom  κηκίς, fluide corporel, émanation, et du verbe  *κηκίω, laisser échapper un fluide corporel, répandre ( de la fumée), la passerelle sémantique  avec Cacus, le monstre cracheur de fumée est très forte. Comme originellement, la lettre  « éta » recouvre une « a » longue indo-européenne ainsi que le montre le dialecte laconien, aucun obstacle phonétique ne s'oppose non plus à cette étymologie : Cacus et peut-être sa forme *Cacius est donc le cracheur ( de fumée) , le « vomisseur » (de flammes).
Cāc(i)us< Indo-européen keh2ki- cf κηκίς,*κηκίω

Hypatia and Synesius lived in a highly divisive time with religious extremism on the rise and the meaning and role of Classical cultural fixtures like paideia, philosophia and manteia being questioned and redefined. I examine Synesius' Letters, Dion, and De Insomniis to tease out the universalizing and harmonizing tendencies between pagan and Christian, theoria and paideia, philosophia and manteia that Synesius' writings, life and career embody. I look at Synesius' synthesis of Iamblichean and Plotinian tendencies, a binary found in modern scholarship, to show that theurgy was likely part of Hypatia's teaching within a well-rounded curriculum that included classical paideia and philosophical theoria. Synesius advocates for the importance of paideia, including rhetoric and philosophia as aids in the step-by-step approach to the spiritual ascent, while also acknowledging the value and universal accessibility of theoria reached by desert monks and the dream-divination (oneiromanteia) that everyone can experience in sleep. Paideia makes the fall from the heights of theoria more pleasant, while philosophia (which in Synesius' mind included theurgy) is essential for purifying the pneuma and making it receptive to divinely inspired dreams. I propose that it was in Hypatia's school that Synesius internalized a quote (from a lost work of Aristotle) that reconciles the two approaches (curated and amateur) to the ascent. While society at large was obsessed with ever widening opposites and binaries, Hypatia's Synesius both overtly and covertly emphasized harmonization and unity that are at the heart of philosophia.

در تاریخ ۵-۱ فوریه ۲۰۲۳ و به مناسب «صدمین سالگرد تاسیس جمهوریت در ترکیه»، انجمن فلسفه ترکیه با همکاری اتاق بازرگانی شهر آنتالیا و دفتر یونسکو کنفرانس ۵ روزه‌ای در شهر آنتالیا برگزار کردند. هدف از کنفرانس فوق، چنانکه از کاتالوگ‌های معرفی همایش پیداست، به نمایش گذاردن دستاوردهای فلسفی ترکیه صدسال پس از تاسیس جمهوریت معرفی شده است.  در این نوشتار و به بهانه برگزاری همایش فوق به معرفی انجمن فلسفه ترکیه و موسس آن ایونا کوچورادی می‌پردازیم. این نوشتار به تاریخچه‌ي انجمن فلسفه‌ی ترکیه و زندگی‌نامه‌ی موسس ۸۶ ساله این انجمن، ایونا کوچورادی، می‌پردازد.

Assuming that Plato theorized a doctrine for the so called "Ideas", the prospect of a third element in the polarity between forms and sensible wolrd is still questworthy, though plenty of possible misreading interpretations. The article aims at understanding the ontological-epistemological affinity between the triton genos (considering Aristotle's critique as well) and the key role of the metaxy, as intermediate and connector in several passages of the Republic.

Enesidemo ha sido considerado, tradicionalmente, como figura mediadora entre el escepticismo pirroniano y el escepticismo academico. En el Codice 212 de su Bibliotheca, Focio proporciona alguna infonnacion fundamental para reconocer a Enesidemo como figura clave del escepticismo entre Timon de Filunte y Sexto Empirico. Asi, es corriente hablar de la pertenencia de Enesidemo a la academia platonica, y de su separacion, cuando Filon de Larisa y su sucesor Clitx5maco empiezan a renunciar a los principios academicos y adoptan principios estoicos2, A partir de aqui es co-

Purpose: Radiation recall dermatitis (RRD) is a rare complication that occurs after completion of radiation therapy (RT) and initiation of a precipitating agent, most commonly chemotherapeutic medications. Various theories attempt to explain the mechanism, including activation of the body’s inflammatory pathways through nonimmune activation. Likewise, radiation-induced organizing pneumonia (RIOP) is an infrequent but potentially life-threatening complication of RT that, while not fully understood, is suspected to be partly an autoimmune reaction. Patient: We present the case of a 71-year-old female with a history of type 2 diabetes mellitus, hypothyroidism, interstitial cystitis, and osteoarthritis who presented with clinical stage T1N0M0 ER+/PR–/HER2– invasive ductal carcinoma of the lower outer quadrant of the left breast, for which she underwent left segmental mastectomy and sentinel lymph node biopsy followed by completion axillary lymph node dissection. Her final pathologic sta...

We reply to the objections raised in Polis 40 (2023) by Ryan Balot and Manuel Knoll to our original paper ‘Recognition and Redistribution in Aristotle’s Account of Stasis’, published in Polis 39 (2022). We argue that Knoll is correct in arguing that Aristotle distinguishes between democratic views of distributive justice and his own, but wrong to argue that this wholly resolves a tension in Aristotle’s exposition between views of democratic justice as, in one sense, based on equality ‘according to worth’ and in another based on arithmetic equality. Balot, we contend, misconstrues our original argument when he represents us as claiming that, according to Aristotle, the injustice which leads agents to engage in stasis exists entirely in their own minds. We did not and do not hold that view and therefore (pace Balot) are in no way committed to any of its alleged implications. Balot’s misunderstanding on that point entails a wholesale misrepresentation of our original argument.

O objetivo deste estudo consistiu, essencialmente, numa exposição com carácter de indagação, sobre a morte, tendo como ponto de partida a especulação filosófica grega antiga, apoiando-nos, em primeiro lugar, na Apologia de Sócrates e no Fédon de Platão. De seguida, expomos alguns elementos da doutrina de Epicuro sobre a morte e tentamos traçar algumas filiações dessa doutrina na reflexão heideggeriana do ser-para-a-morte, a partir de Ser e tempo. Por último, efetuamos o &#39;trânsito&#39; para uma leitura compreensiva da eutanásia tal como foi inicialmente entendida na Antiguidade, inserindo-a depois numa linha de continuidade com a que é exposta por Tomás Moro na sua Utopia, para finalmente terminarmos com a de Francis Bacon.

Plato was the first philosopher who discussed love philosophically. The discussion can be found in his work entitled Symposium. Through text analysis of Symposium, the perspective of Plato about love and the position of love in philosophical discourse can be concluded. For Plato, ultimate love does not have a relation to the body anymore. Plato believed that love is hierarchical, and it ascends from the lower level to the higher level as illustrates in Scala Amoris. The ultimate love is about a mental state which aims to gain absolute beauty and it is the highest level of love. However, in romantic relationships, love is not only about the mental state but also physical contact because romantic love relates to sexual things such as sexual intimacy. And according to Plato, love that still has attachment to the body is the lowest level of love. Thus, Plato&#39;s perspective about romantic love cannot be said as positive because romantic love strongly relates to the body. Plato believe...

The impossible moral in Heidegger is based on two fundamental facts: firstly, that Heidegger devoted himself to the theme of being. All other issues, thesis or questions derive from that fundamental and unique “question about the meaning of Being”. Secondly, the ontological question in Heidegger wasn’t the question for the entity, but the question for the Being. On these bases, “The impossible moral” in Heidegger arises from his initial ontological argumentation from which all other structures derive and that Heidegger tries to separate from each anthropological, psychological or biological matter. In fact, we may suggest that an ethical approach in Heidegger could only arise from the exegesis of the structural whole of the “being-in-the-world”. This would happen by apprehending the original being of the “being-there” as “care” that isn’t anything else that the manifestation of the following features: “being-with” and “being one’s self”. All these without forgetting that Being and t...

This paper investigates Neoplatonist literary criticism by framing the special interest in the target of each dialogue within the context of cosmo-literary theory. The starting hypothesis is that the themes of Plato's dialogues do not fully meet the expectations of a new didactics based on isagogical schemes as an image of Neoplatonic metaphysics. Among these schemes is the target of each dialogue, whose relation to the theme can be explained, in a fruitful and innovative way, through a cosmic analogy. Thus after examining the more or less explicit criticism of literary criteria of analysis by Plato's ancient exegetes, this article will focus on how Neoplatonists load the Greek term skopos (target) with metaphysical content and, accordingly, on how we should translate it in accordance with the commentators’ intentions. It will show that the target is the literary counterpart to the One, but that it should not be confused with the theme because the latter must be seen as the literary counterpart to the Intellect.

Agrippa&#x27;s Problem: The purpose of this paper is to present the triple problem (trilemma) of Agrippa that questions the possibility of reaching an epistemological justification of empirical knowledge. A possible reconstruction of such problem is one that is based on the ...

The ninth discourse, which discusses the popular theme of exile, starts with Musonius consoling an émigré he had just heard complain about having to live in banishment. Although the dialogic character of this discourse is similar to other spoken discourses in the collection, 1 it has been suggested that the main text may stem from a letter written by Musonius himself to a friend living in exile, since certain epistolary formulae used to address a single individual rather than a general audience remain unaltered in it-for example, "but tell me, my friend" (σὺ δ᾽εἰπέ μοι, ὦ ἑταῖρε, 9.106), "I would like to repeat it to you" (πρὸς σὲ εἴποιμι ἄν, 9.119), "I say them to you now" (πρὸς σὲ λέγω νῦν,

O presente trabalho, concebido no enclave entre uma filosofia da técnica e a preocupação com um projeto de educação menos comprometido com as forças tradicionais do princípio de identidade, visa estudar o fenômeno da mímesis a fim de concebê-lo como uma espécie de “fonte” de onde pode jorrar tanto a arte quanto a educação. Começa-se por um questionamento do conceito herdado de “realidade”; estuda as concepções de Platão e Aristóteles acerca da mímesis, sugere um conceito de mímesis como “imaginação primeira” ou nexo entre a arte e a natureza, até vir a se dedicar a uma meditação mais atenta à feição própria desse “nexo”, que, originário, só pode ser algo como um não-nexo de onde se pode haurir todas as conexões passíveis de virem a ser feitas entre arte e natureza. Isto é, nesse texto tocamos, quiçá, pela primeira vez naquele conceito que viria a ser central em nosso pensamento, e que aqui somente alusivamente o designamos pelo termo “divino”, compreendido não como realidade extra-h...

El objetivo: La Influencia de las fases lunares en la fenología y producción en tres variedades de alfalfa (Medicago sativa). Método: Se consideró el experimental y con el diseño factorial, factores de estudios “A” las fases lunares y “B” variedades de alfalfa. Resultados: Se obtuvieron la cosecha después de establecimiento del promedio de 70 días, Tabla 1. La producción materia verde, por cortes y días, el siguiente: 35 y 44 días dependiendo de la estación del año. Tabla 2. Análisis de variancia de la materia verde en 190 días, existen el nivel de significancia entre las fases lunares y las variedades de alfalfa Fc=14.824, Fc=76.7698; F∞=3.05, F∞=3.44, y el coeficiente de la variabilidad de 11.33%. En la tabla 3. Se evalúa la media de rango múltiple de significancia de Tukey (0.01) en las fases lunares de la producción de materia verde del cultivo de alfalfa; se llegó a las siguientes conclusiones: primer lugar la Luna Cuarto Creciente con de 5,732.6401 Kg/há; segundo lugar la Luna...

This article attempts to delineate the Greco-Roman history of rhetoric in light of the concept of ‘substance’. It examines how Greco-Roman Rhetoric, while traveling from Plato to Aristotle to Cicero to Quintilian, encounters debates and dialogues regarding the issues of essence, meaning, and purpose of rhetoric. Therefore, this article does a qualitative textual analysis of five texts: Phaedrusorgias by Plato (2002, 1864), On Rhetoric by Aristotle (n.d.), Oratory and Orators by Cicero (1875), and Institutio Oratoria by Quintilian (2013). In order to unravel the journey of Greco-Roman rhetorical substance, these texts have been analysed and interpreted from three different points of view: substance in rhetoric/oratory, substance in the language of rhetoric/oratory, and substance in rhetoricians/rhetor/orator. The article concludes that in the history of Greco-Roman rhetoric, Plato nullifies substance, Aristotle adds substance, Cicero amplifies substance, and Quintilian multiplies sub...

El objetivo del presente artículo consiste en defender la unidad de la virtud de la justicia en Aristóteles, con el fin de mostrar que la división (diaíresis) entre la justicia correctiva y la justicia distributiva no son opuestas y excluyente entre sí. Para ello, se comenzará analizando el trasfondo de las matemáticas empleadas por Aristóteles en el libro V de la Ética a Nicómaco con el propósito de esclarecer las nociones de aritmética y geometría en relación con la justicia y la ética. Se expone brevemente la concepción de algunos estudiosos de Aristóteles que proponen una incompatibilidad radical entre ambos modelos matemáticos, y a partir de ello indico por qué esa lectura es equivocada. Finalmente, defiendo una interpretación integracionista, especialmente a partir de la comprensión de la virtud como enérgeia y entelécheia.