Peitho. Examina Antiqua
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Good, Pleasure and Types of Friendships in Aristotle’s Eudemian Ethics
No full textIn EE H 2 Aristotle presents a typology of friendship starting from the puzzle whether the good or the pleasure is the object of love. But after indicating the reasons for loving and identifying three types of friendships he raises three important questions (1237a19–21): (1) whether there is any friendship without pleasure; (2) how the hedonical friendship differs from the ethically friendship; (3) on which of the two things the loving depends: do we love somebody because he is good, even if he is not pleasant, at any rate not for his pleasantness? The present article attempts to give answers to questions 1–3 and show that despite the coincidence of good and pleasure and the important role of pleasure in the hedonical and ethical friendship the typology does not lose its validity.In EE H 2 Aristotle presents a typology of friendship starting from the puzzle whether the good or the pleasure is the object of love. But after indicating the reasons for loving and identifying three types of friendships he raises three important questions (1237a19–21): (1) whether there is any friendship without pleasure; (2) how the hedonical friendship differs from the ethically friendship; (3) on which of the two things the loving depends: do we love somebody because he is good, even if he is not pleasant, at any rate not for his pleasantness? The present article attempts to give answers to questions 1–3 and show that despite the coincidence of good and pleasure and the important role of pleasure in the hedonical and ethical friendship the typology does not lose its validit
The Practice of ὀνοματοποιεῖν: Some Peculiar Statements in the Ancient Neoplatonic Commentators on Aristotle
Full text linkThis paper shows the role of ὀνοματοποιεῖν in Neoplatonism and how this practice is ruled by an onto-logical canon. While ὀνοματοποιεῖν itself means the making of a brand new name, its usage is manifold. As Aristotle explains in Rh. III 2, poets take advantage of ὀνοματοποιεῖν to catch the undefined and give it a recognisable image, by means of a metaphorical name. In science, this practice, codified by Aristotle, is twofold: ὀνοματοποιεῖν meant both to re-semanticize words wellknown and to create names ex novo for things not discovered or studied yet. After analysing ὀνοματοποιεῖν’s recurrence in Aristotle, I illustrate that, according to Neoplatonic Commentators, impositio can be, both natural and technical, only of things in actuality, having a solid consistency. Intermediates between contraries, presumed relatives and powers as qualities are nameless – as Philoponus notices in his In Categorias – since they haven’t an independent status and aren’t definable. This bond between the original rhetorical practice and the ontological perspective, sketched in Int. 1, was strengthened by Alexander, who filled Aristotle’s gaps, stating that names signify things’ being, i.e. the form acquired in actuality
Minglitan: Chinese Translation and Commentary of Aristotle’s Categories from the 17th Century
No full textThis article puts forth the first Polish translation of fragments of Minglitan,„Investigation into the Meaning of Names”, that is Chinese translationand commentary of Aristotle’s Categories prepared by Chinesescholar, Li Zhizao and Portuguese Jesuit, Francisco Furtado, andpublished in 1631. Five pieces have been select for the translation:Li Tianjing’s preface to Minglitan; a groundbreaking essay on sourcesof philosophy, containing the very first Chinese transliteration of theterm φιλοσοφία; chapter on the category of substance; of quantity; andchapter on opposites. The translation has been furnished with footnoteselaborating on Chinese terms employed in the Minglitan, and hasbeen preceded by an introduction that delineates historical context ofMinglitan, its content and structure, along with a brief sketch of its mainlinguistic determinants.This article puts forth the first Polish translation of fragments of Minglitan, „Investigation into the Meaning of Names”, that is Chinese translation and commentary of Aristotle’s Categories prepared by Chinese scholar, Li Zhizao and Portuguese Jesuit, Francisco Furtado, and published in 1631. Five pieces have been select for the translation: Li Tianjing’s preface to Minglitan; a groundbreaking essay on sources of philosophy, containing the very first Chinese transliteration of the term φιλοσοφία; chapter on the category of substance; of quantity; and chapter on opposites. The translation has been furnished with footnotes elaborating on Chinese terms employed in the Minglitan, and has been preceded by an introduction that delineates historical context of Minglitan, its content and structure, along with a brief sketch of its main linguistic determinants
Arystoteles w filozofii XX wieku – przejaw choroby czy terapii?
Full text linkE. Berti, Arystoteles w XX wieku, tłum. A. Dudzińska-Facca, D. Facca, Warszawa 2015, ss. 270
Oblique Politics and Esotericism in Michael Psellos
No full textThe paper examines the relation of esotericism and oblique politics in the Byzantine philosopher Michael Psellos (11th century) on the basis of Eva De Vries’ study of the letters that Psellos addressed to the statesman Leo Paraspondylos. Traditionally, the name of Psellos signifies a revival of Neoplatonism in medieval Constantinople according to researchers like Chr. Zervos in the beginning of 20th century. Contemporary researchers such as Anthony Kaldellis and Stratis Papaioannou point to a more organic than speculative theorization in Psellos’ work while another contemporary scholar, Frederick Lauritzen, undertakes a synthesis of the two approaches. In any case, as this paper supports, it would be inadequate to consider the relation of esotericism to politics without referring to the evolution of the moral standards considered in a contextualized manner.The paper examines the relation of esotericism and oblique politics in the Byzantine philosopher Michael Psellos (11th century) on the basis of Eva De Vries’ study of the letters that Psellos addressed to the statesman Leo Paraspondylos. Traditionally, the name of Psellos signifies a revival of Neoplatonism in medieval Constantinople according to researchers like Chr. Zervos in the beginning of 20th century. Contemporary researchers such as Anthony Kaldellis and Stratis Papaioannou point to a more organic than speculative theorization in Psellos’ work while another contemporary scholar, Frederick Lauritzen, undertakes a synthesis of the two approaches. In any case, as this paper supports, it would be inadequate to consider the relation of esotericism to politics without referring to the evolution of the moral standards considered in a contextualized manner
Z ziemi do Hadesu i z powrotem, czyli bizantyńska satyra Timarion
Full text linkTimarion albo Timariona przypadki przez niego opowiedziane, przetłumaczyli i komentarzem opatrzyli Przemysław Marciniak i Katarzyna Warcaba, wstępem poprzedził Przemysław Marciniak, Katowice 2014, ss. 120
Plato’s Critique of Writings/Orality and Theory of Principles
No full textThe present paper is the first Polish translation of the following excerpts from the Author’s original and innovative book entitled Platon (Beck, München 2006): IV 4. a) Kritik der Schriftlichkeit; b) Hören des Richtiges, Verfehlen der Wahrheit: Platons Kritik der Mündlichkeit; IX 1. Schriftlicher Dialog und mündliches Prinziepiendenken; 2. Einheit und Vielheit: Ein Rekonstruktionsversuch; 3. Mündliche Lehre als Ergänzung des schriftlichen Dialogs. The book represents a new paradigm in research on Plato and the topics developed in it constitute a concise and coherent account of Plato’s critique of writing and orality as well as the related theory of principles. While these issues continue to be an area of scholarly debate, the authors groundbreaking proposals provide an invaluable point of reference for anyone truly interested in Plato’s philosophy. We are extremely grateful to the Author as well as the Publisher for their permission to publish a Polish translation of the aforementioned parts of this excellent book.The present paper is the first Polish translation of the following excerpts from the Author’s original and innovative book entitled Platon (Beck, München 2006): IV 4. a) Kritik der Schriftlichkeit; b) Hören des Richtiges, Verfehlen der Wahrheit: Platons Kritik der Mündlichkeit; IX 1. Schriftlicher Dialog und mündliches Prinziepiendenken; 2. Einheit und Vielheit: Ein Rekonstruktionsversuch; 3. Mündliche Lehre als Ergänzung des schriftlichen Dialogs. The book represents a new paradigm in research on Plato and the topics developed in it constitute a concise and coherent account of Plato’s critique of writing and orality as well as the related theory of principles. While these issues continue to be an area of scholarly debate, the authors groundbreaking proposals provide an invaluable point of reference for anyone truly interested in Plato’s philosophy. We are extremely grateful to the Author as well as the Publisher for their permission to publish a Polish translation of the aforementioned parts of this excellent book
Reincarnation in Plato and in the Christian Perspective
No full textThe present study focuses on research about reincarnation in order to formulate some preliminary conclusions concerning various philosophical theories. The overview extends over a considerable period range, from ancient Greek and up to the patristic tradition. The relevant issues include the problem of evil, the question of human decomposition and death as well as reincarnation (metempsychosis) in the Platonic thought. The problem of evil is a problem of reason that emerges from the philosophical background of ancient Greek thought but also from the subsequent Christian patristic thought and transforms itself into diverse concepts (e.g. the significance of justice). According to the original thought of Socrates, evil is associated with ignorance and good with knowledge. This point of view is given a brief review in the philosophical thought of several important representatives of the patristic tradition (e.g., Origen and Gregory of Nyssa). On the other hand, the idea of immortality of the soul, which dates to the religious movement of the Orphic mysteries (seventh century BC) means that the persistence of the immortal soul at the moment of death needs the use of a new body. This essay will try to analyze the ancient character of the myth of reincarnation through the perspectives of philosophy and religion.The present study focuses on research about reincarnation in order to formulate some preliminary conclusions concerning various philosophical theories. The overview extends over a considerable period range, from ancient Greek and up to the patristic tradition. The relevant issues include the problem of evil, the question of human decomposition and death as well as reincarnation (metempsychosis) in the Platonic thought. The problem of evil is a problem of reason that emerges from the philosophical background of ancient Greek thought but also from the subsequent Christian patristic thought and transforms itself into diverse concepts (e.g. the significance of justice). According to the original thought of Socrates, evil is associated with ignorance and good with knowledge. This point of view is given a brief review in the philosophical thought of several important representatives of the patristic tradition (e.g., Origen and Gregory of Nyssa). On the other hand, the idea of immortality of the soul, which dates to the religious movement of the Orphic mysteries (seventh century BC) means that the persistence of the immortal soul at the moment of death needs the use of a new body. This essay will try to analyze the ancient character of the myth of reincarnation through the perspectives of philosophy and religion
Testimonies on Plato’s Unwritten Dialectic
No full textThe present account – conducted in the paradigm of the recent approach to Plato – comprises a new translation with a short introduction and source bibliography. It consists of three major parts: I. Plato’s own testimonies: arguments against writing; II. References within the dialogues to the dialectic of principles (a selection); III. Testimonia Platonica (a selection). Apart from the relevant parts of Plato’s dialogues, the testimonies of Aristotle, Theophrastus and Sextus Empiricus have been taken into account. The translation of the testimonies has been arranged in a more systematizing manner than it was in the previous editions. The idea is to provide the Polish reader with reliable sources on the widely discussed hermeneutics of the written and unwritten Plato. The present account – conducted in the paradigm of the recent approach to Plato – comprises a new translation with a short introduction and source bibliography. It consists of three major parts: I. Plato’s own testimonies: arguments against writing; II. References within the dialogues to the dialectic of principles (a selection); III. Testimonia Platonica (a selection). Apart from the relevant parts of Plato’s dialogues, the testimonies of Aristotle, Theophrastus and Sextus Empiricus have been taken into account. The translation of the testimonies has been arranged in a more systematizing manner than it was in the previous editions. The idea is to provide the Polish reader with reliable sources on the widely discussed hermeneutics of the written and unwritten Plato
Tιμιώτερα Books, Talking Objects, Honour and Shame in the Phaedrus
No full textIn the Phaedrus, the expression τὰ γεγραμμένα φαῦλα ἀποδεῖξαι, „to demonstrate the inadequacy of its own written” could mean „to make a palinody.” The requirements to define someone as a philosopher that Socrates provides (Phdr. 278) describe in theoretical and normative form what the dialogue has already represented in its dramatic form. Plato has targeted the speech of Lysias and the first speech of Socrates as belonging to a literary genre that is still in statu nascendi: a sophistic conference in which the writing is supposed to be read aloud and there is established a particularl emotional relationship between the reader and listener with the subordination of the latter to the former. For Socrates this relationship should be different and the speeches as well as books should have a completely different intent, content and form: philosopher must offer to the one whom he loves a chaste and virtuous conduct: such conduct, in its imitation of the divine, is precisely what distinguishes him from other scholars: τιμιώτερα. The philosophical relationship must involve a different kind of reading: a silent one that can neutralize the deleterious and seductive effects of the voice. This does not imply, however, that all books are the same. Philosophical writing is not a palindrome on a statue, like a picture. Its qualifying element is the linear and irreversibile sequence. Time flows between one segment and the next. Thus, thoughts presented in writing move in space, whereas characters that have thoughts in them also move over time, changing and modifying themselves. That is precisely how philosophical writing, such as the platonic dialogue, can reproduce logos.In the Phaedrus, the expression τὰ γεγραμμένα φαῦλα ἀποδεῖξαι, „to demonstrate the inadequacy of its own written” could mean „to make a palinody.” The requirements to define someone as a philosopher that Socrates provides (Phdr. 278) describe in theoretical and normative form what the dialogue has already represented in its dramatic form. Plato has targeted the speech of Lysias and the first speech of Socrates as belonging to a literary genre that is still in statu nascendi: a sophistic conference in which the writing is supposed to be read aloud and there is established a particularl emotional relationship between the reader and listener with the subordination of the latter to the former. For Socrates this relationship should be different and the speeches as well as books should have a completely different intent, content and form: philosopher must offer to the one whom he loves a chaste and virtuous conduct: such conduct, in its imitation of the divine, is precisely what distinguishes him from other scholars: τιμιώτερα. The philosophical relationship must involve a different kind of reading: a silent one that can neutralize the deleterious and seductive effects of the voice. This does not imply, however, that all books are the same. Philosophical writing is not a palindrome on a statue, like a picture. Its qualifying element is the linear and irreversibile sequence. Time flows between one segment and the next. Thus, thoughts presented in writing move in space, whereas characters that have thoughts in them also move over time, changing and modifying themselves. That is precisely how philosophical writing, such as the platonic dialogue, can reproduce logos