1,722,540 research outputs found
Conférence de Mme Cristina D'Ancona
No full textD'Ancona Costa Cristina. Conférence de Mme Cristina D'Ancona. In: École pratique des hautes études, Section des sciences religieuses. Annuaire. Tome 106, 1997-1998. 1997. pp. 423-433
I testi e la scuola: il neoplatonismo nell’opera di Marie-Odile Goulet-Cazé
No full textPlotino, appassionato e originale interprete di Platone, discuteva con tutti e scriveva per pochi; a qualche decennio di distanza dalla sua morte solitaria, Porfirio ne raccolse gli scritti e costruì con essi un sistema destinato ad attraversare i secoli e le lingue: le Enneadi. Da Atene, dove era stato allievo di Longino, il letterato e platonico più in vista del tempo, Porfirio andò a Roma per ascoltare Plotino: incontrò in lui una versione nuova e inaudita di platonismo che inizialmente lo sconcertò, per poi conquistarlo. In base al nuovo platonismo che Plotino faceva partire dall’anima umana per risalire al mondo intelligibile e infine all’Uno, Porfirio ordinò le Enneadi; dagli scritti e dai temi di Plotino trasse le proprie Sentenze; dall’incontro con Plotino sorse in lui il progetto di ripensare Aristotele e soprattutto l’Organon. Nacque così la filosofia tardo-antica. Senza gli studi di Marie-Odile Goulet-Cazé, che abbiamo qui raccolto per il loro grande significato intrinseco e per la gratitudine che la comunità accademica le deve, questo momento fondatore della filosofia mondiale rimarrebbe molto meno comprensibile
“Porfirio” cita “Aristotele”, al-Kindī, la pseudo-Teologia e il De Caelo
No full textAristotle’s On Heavens was translated in the formative period of Arabic-
Islamic philosophy within the circle of scientists and philosophers animated
by al-Kind†. This translation was a source for several features of al-Kind†’s
universe, and borrowings from On Heavens can be detected in some of his
works. One wonders how can al-Kind† both maintain the spherical structure
of the cosmos and its movement, on the one hand, and disclaim its eternity
on the other. This paper deals with a silent quotation that occurs at the beginning
of the pseudo-Theology of Aristotle, the well-known work extracted
from Plotinus’ Enneads. Its author casts “Aristotle” as summarizing what he
has done in the Metaphysics, before dealing with the subject-matter of the
Theology. In doing so, “Aristotle” has recourse to a silent quotation of On
Heavens, Book III. It is argued in this article that the author of this section of
the pseudo-Theology is al-Kind†, who in his endeavor to credit “Aristotle”
with an anti-eternalist account made use of the arguments worked out by
Philoponus in purely Neoplatonic vein
D'Ancona, Simon, [No Service Number]
No full textThis record was harvested from a previous catalogue system and will be withdrawn in 2025. Information in this record may be superseded or incomplete. Visit this record in UMA's new catalogue at: https://archives.library.unimelb.edu.au/nodes/view/380429Surname: D'ANCONA
Given Name(s) or Initials: SIMON
Military Service Number or Last Known Location: No Service Number
Missing, Wounded and Prisoner of War Enquiry Card Index Number: 28285194241
Item: [2016.0049.12722] "D'Ancona, Simon, [No Service Number]
Le traité de Plotin Sur les trois substances qui sont des principes dans le corpus néoplatonicien arabe
No full textThe paper examines the Arabic version of Plotinus’ treatise On the Three Principal Hypostases (V 1[10]). First, a survey of the works that contain this version is presented: the “pseudo-Theology” of Aristotle and the Sayings of the Greek Sage. Then, a passage is examined, which features in both works. It deals with the generation of Intellect from the One, describing the Intellect as the “first image” of the One. This topic features also in passages of the Theol. and the Sayings that antecede the translation itself. This implies that the author of these passages was already acquainted with a Plotinian text that, in the flow of both works as they have come down to us, comes later. The author lays emphasis on the idea of Intellect as the “first image” of the One, transforming it into the topic of the immediate creation of Intellect, and of the creation of everything else through Intellect. This doctrine, that will be inspiring for Avicenna, lies at the core of the Liber de Causis
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