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Biografia di Livio Rossetti
No full textLa carriera scientifica di Livio Rossetti è più che cinquantennale. Di fatto non si è mai interrotta, neanche dopo la cessazione dal servizio. Il crescendo di iniziative di grande prestigio internazionale e di ampio respiro scientifico, la disponibilità al confronto dialettico e l’anelito a mettersi continuamente in gioco cimentandosi con problemi filosofici e storiografici spinosi e controversi testimoniano di una figura unica nel panorama degli studi sulla storia del pensiero e della cultura occidentali
Introduzione
No full textLa poikilia dell’anima e delle emozioni che la pervadono si configura come una moltitudine eterogenea di elementi che, in virtù della sua irriducibile complessità e dinamicità, è in grado di apparire sempre come in sé coerente e unitaria. Questo modello ha una lunga tradizione: l’idea di una poikilia complessa e dinamica, in grado di conferire unità a un insieme eterogeneo di elementi, si trova, ben prima di Platone, applicata a una molteplicità di ambiti
Emozioni e cura di sé nel logos sokratikos. Una ricognizione a partire dai dialoghi platonici
No full textLa cura socratica di sé si configura come una cura di emozioni mediante emozioni. Le emozioni in gioco sono anzitutto quelle degli interlocutori di Socrate: in primo luogo la vanità (plemmeleia) conseguente alla loro presunzione di sapere. La cura avviene mediante un’ulteriore emozione, l’eros, che è una prerogativa di Socrate volta a rendere migliori e dunque a trasformare i suoi interlocutori
Reinventing the Pythagorean Tradition in Pseudo-Justin’s Cohortatio ad Graecos
No full textIn the Cohortatio ad Graecos, a work included in Justin Maryr’s corpus and recently attributed to the Monarchian Bishop Marcellus of Ancyra (cf. C. Riedweg, B. Pouderon), there is a passage dedicated to Pythagoras (cf. 19). Such a reference is part of a string of quotations from pagan authors on the subject of the so-called monotheism. Having already proved the antiquity and excellence of Moses, the first prophet (9-12), and presented the story of the Septuagint translation (13), Ps.-Justin meks further remarks about Greeks having become acquainted with the writings of Moses in Egypt and therefore expressing ‘monotheistic’ views (14). Other authorities quoted are Orpheus (15), Sibyl (16), Homer (17), Sophocles (18), and Plato (20), after which the work progresses as a more detailed attempt to show the dependance of Plato and Homer on the Hebrew Scriptures. In this paper, I aim to explore the Cohortatio account on Pythagoras in its connection with the other authorities quoted in the text, in order to stress the cultural work carried out by Ps.-Justin/Marcellus about the Greek Philosopher and the ideological elements ascribed to him in the treatise. In keeping with his general intention of bringing forward Greek expressions of monotheism, the subject Ps.-Justin announces for Pythagoras is monás (19,1,5), drawing a sort of parallel with the religion of Orpheus (Orpheus is explicitly said to have visited Egypt). The conclusion one can reach is that the monotheism attributed to Pythagoras is a cultural construct, strictly connected with Orpheus, and that the author of Cohortatio aims to defend the so-called Monarchianism, around the period of Arian crisis. My main objective is to emphasize how the (re-)invention of a Pythagorean monotheism and/or religion constitutes a Christian apologetic discourse strictly linked with the invention of an Orphic monotheism, two cultural constructs carried out in the period of the Nicaea Council (325 CE), a seminal phase in the formation of Christian monotheism
The Pythagoreans and the Therapeutic Effects of the Paean between Religion, Paideia and Politics
No full textThe interest of the Early Pythagoreans in musical speculation appears in literary sources as strictly linked with religion and education. The use of paeans for healing and calming both rage and anger among the Pythagoreans (see for instance Iamblichus, De vita pythagorica 110; Porphyrius, Vita Pythagorae 30) shows that catharsis was meant within such groups as a “purification” from every kind of excess in which religion, medicine and ethics were blended together in order to provide a harmonious order within the individuals.
Music and musical education in Pythagorean communities had also a “political” role, since they were intended to foster social order
Il ritratto di Socrate nel 'De superbia' di Filodemo (PHerc. 1008, coll. 21-23)
No full textIl presente saggio analizza il passo del 'De Vitiis' in cui Filodemo riporta il ritratto dell''eiron' contenuto nel 'De liberando a superbia' di un ignoto Aristone (PHerc. 1008, coll. 21-23). La tesi centrale dell'Autore è che questo ritratto fortemente caricaturale, fitto di riferimenti malevoli al Socrate platonico, sia da attribuire in toto ad Aristone, piuttosto che a Filodemo, e che egli vada identificato con lo stoico Aristone di Chio. Conferma tale interpretazione la concezione radicalmente negativa dell'ironia tipica degli Stoici antichi, nonché l'estraneità alla loro tradizione di un Socrate ironico. Aristone di Chio, infatti, fedele al socratismo cinico, mirava a marginalizzare gli elementi di aporeticità presenti nei dialoghi platonici, a favore di un Socrate moralista e dogmatico ricavato piuttosto dalla lettura degli scritti senofontei. Si profila allora, quale obiettivo polemico dell'Aristone citato da Filodemo, l'interpretazione antitetica del socratismo propria di Arcesilao e la sua appropriazione in chiave scettica della figura di Socrate
Labeling Thoughts
No full textA discussion of Visualizing the Invisible with the Human Body, Physiognomy and Ekphrasis in the Ancient World, edited by J. Cale Johnson and Alessandro Stavru, that focuses on what common ground the numerous ancient cultures that the book encompasses share and on how this bears on the study of Mesopotamian culture.Une discussion sur l’ouvrage Visualizing the Invisible with the Human Body, Physiognomy and Ekphrasis in the Ancient World, dirigé par J. Cale Johnson et Alessandro Stavru, qui se concentre sur les points communs partagés par les nombreuses cultures anciennes embrassées par le livre et sur la façon dont ils influencent l’étude de la culture mésopotamienne
La ἰσχύς della conoscenza e il governo dei piaceri nel Protagora
No full textTowards the end of the Protagoras, several pages are devoted to pleasure (351b3-359a1). Here Plato discusses the concept of κρείττω ἑαυτοῦ, i.e., “being stronger than oneself”, and connects it to wisdom. He claims that knowledge is strong (ἰσχυρόν), and therefore able to dominate over pleasures (Prt. 352b4). As Gerasimos Santas has aptly pointed out, Plato uses here a “language of strength” to define knowledge (352a1-355d5), then he defines this very knowledge as a measuring art without hinting at its strength (355d6-357c1); finally, he reverts to the language of strength and claims that knowledge qua measuring art is stronger than pleasure (357c1-358c3). This suggests that the Protagoras is far from being “intellectualistic,” as many have claimed. It is not a dialogue about knowledge, but about a special kind of it: the strong knowledge, which is the only remedy against akrasia. This calls to mind Antisthenes, who claims that virtue acquired through wisdom yields happiness, but needs Socratic strength (ἰσχύς). This peculiar kind of strength cannot be learned, since it is unique to Socrates. In this chapter, I claim that it is only thanks to such Socratic iskhus that the knowledge of the Protagoras is able to rule over, and not be ruled by, passions
Come governare le passioni di Socrate? Platone e i suoi antagonisti
No full textThis paper deals with Plato’s portrayal of Socrates’ passions. I show how Plato’s Socrates, not unlike the Socrates that emerges from Aristoxenus, Phaedo and Xenophon, is dominated by strong emotions, which he is able to control. In both Symposium and Charmides, the virtue by which such control is possible is sophrosune. The paper shows that sophrosune appears to be the most important virtue related to the control of passions also in other works of the Platonic corpus (until Laws)
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