Avtor izhaja iz platonskega prepričanja, da je spominjanje (anámnesis) bistveno za sámospoznanje, namreč kot možnost presežne celovitosti duše. Ob prepletanju esejistično ubesedenih osebnih ...spominskih izkustev in teoretsko filozofskih premislekov je v središču pozornosti odnos med spominskimi »predmeti« oziroma predstavami in subjektom, tj. osebo, ki se spominja. V osrednjem delu članka avtor naniza nekaj ključnih spominskih »aporij«, ki segajo od starega Egipta in Grčije do moderne dobe, od klasične mnemotehnike do hipotetičnih »kvazispominov« ter do sodobnega digitalnega spomina, ki vse bolj izpodriva živo človeško spominjanje. Kljub temu pa avtor izraža upanje, da duša tudi dandanes zmore s spominskim »iskanjem izgubljenega časa« ohranjati svojo celovitost – kot živi duh, kot oseba.
U radu se smrt i umiranje ne promatra kao jednostavne biologijske činjenice, nego kao izvorne filozofijske probleme, prvenstveno etičke i ontologijske. Platonova i Aristotelova filozofska misao se, ...dakle, nije toliko usmjeravala na biologijsko pitanje smrti, već je sva bila angažirana u modusu istraživanja onoga što se naziva stanjem smrti. Biologija smrt poima u koordinatama određivanja ne-života ili utvrđivanja kriterija smrti organizma, kao i istraživanje procesa starenja organizma. Filozofijski pristup smrti pretpostavlja navedene dvije biologijske komponente, da bi u refleksiji stanja smrti, kao hermeneutičke pozicije, otkrio mnoga pitanja i nudio principe za najrazličitije moralne prijepore vezane uz ovu problematiku.
In the paper the author found that Aristotle, while looking for a guiding principle of the whole of the previous thought, postulated the interpretative form for understanding of the thought range of ...his own predecessors in a special learning about the causes. In fact, the doctrine of the material, formal, efficient and final causes represents a mode by which Aristotle performed a conceptual systematization of predecessors as shown in the first book of Metaphysics, and at the same time exposed himself, even with some reservations, as the first historian of metaphysics, and even of philosophy as a whole. The conclusion that the author drew after a detailed analysis of Corpus Aristotelicum, in conjunction with the first manifestation of the causes in the first theologians and physicists, that the Stagirites’ predecessors had not discovered any a new cause that was not already been mentioned in his Physics. Moreover, the four causes which Aristotle postulated in his metaphysical considerations, were known by earlier thinkers, but according to him, only vaguely and unawaringly.
Prisjećanje na Protagoru Bučan, Daniel
Filozofska istraživanja,
07/2021, Letnik:
41, Številka:
2/162
Journal Article, Web Resource
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“Πάντων χρημάτων μέτρον ἐστὶν ἄνθρωπος, τῶν μὲν ὄντων ὡς ἔστιν, τῶν δὲ οὐκ ὄντων ὡς οὐκ ἔστιν Pántôn khrēmátôn métron éstin ánthrôpos, tôn mèn όntôn hôs éstin, tôn dè ouk όntôn hôs ouk éstin” – “The ...measure of all things is man; of things that are that they are, of things that are not that they are not”, said Protagoras. He who wants to consider (and to discuss) Protgoras’ statement should first look for the answer to the preliminary question “what man is?” Therefore, first the answer to this question will be sought for (with the help of Aristotle), so that Protagora’s statement be considered from the point of view of those answers, and tested within the scope of two aspects of man’s life – θεωρετικός βίος (theōretikόs bíos) and πολιτικός βίος (politikόs bíos). Finally, if Plato’s interpretation of Protagora’s statement as the affirmation of the principle of relativism (as in his criticism of Protagora in Theaitēt) is accepted, a tentative positioning of relativism and its meaning from the point of view of these two aspects of man’s life, as well as from the point of view of difference between sophism and philosophy (sophist and philosopher) will be proposed. At the end it will be suggested that Protagora’s statement could be interpreted differently, and that each of different interpretations can be meaningful from different philosophical positions.
The subject of the article is the relationship between contemplation and creation seen through the lens of Thomistic philosophy. For our research, we used not just the original works of Thomas ...Aquinas, but also the works of Thomistic philosophers, primarily of J. Pieper, but also of classic contemporary Thomistic philosophers – É. Gilson and J. Maritain. Alongside these authors, we also used the works and ideas of Plato and Aristotle who represent the very peak of Greek thought and invaluable inspiration for Aquinas himself. This paper has three chapters: the first focuses on contemplation, and the second focuses on creation bringing it into comparison with creation understood as an act proper of God. The third chapter focuses on the relationship between contemplation and creation. Between these two activities, there is a double connection: on the one hand, creation has its inception in the contemplative act of the creator, and on the other, it also has its outcome in the contemplative act of the one encountering the work of creation.
Studium memoriae Hriberšek, Matej
Ars & humanitas,
12/2018, Letnik:
12, Številka:
2
Journal Article
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The first theoretical notes on memory can be found in the Hippocratic texts; the subject was treated also by Alexandrian physicians Herophilus and Erasistratus and later by Galen. The first ...scientific work on memory was Aristotle's treatise On Memory and Recollection; most of the earlier writers discussed memory only sporadically. In Antiquity there was a special topic, narrowly connected with memory and of great importance because of rhetoric: mnemonics. The most renowned Latin writers who wrote on memory were Cicero and Quintilian. Among many commentators of Aristotle's works only two wrote commentaries on his treatise On Memory and Recollection: Pseudo-Themistius (Sophonias) and Alexander of Aphrodisias. Very significant links between Antiquity and the Middle Ages were Aurelius Augustine of Hippo and especially Boethius. The translations of Aristotle's works into Latin, also of Parva naturalia, were made in 12th century AD. Two translators appeared here: James of Venice and William of Moerbeke. But the true impulse to Aristotle's doctrine of memory was given by two Arab scholars: by Avicenna with his treatise Liber de anima and Averroes with his commentary-compendium on Parva naturalia; Avicenna's work was translated into Latin in the 12th century AD by Avendauth in collaboration with Dominicus Gundissalinus, but Averroes's compendium on Parva naturalia in the 13th century AD by Michael Scot. Based on Avicenna's and Averroes's works some anonymous treatises on memory were also written, and memory was also the subject of treatises written by French Franciscan theologian Jean de la Rochelle and by Guillaume de'Auvergne. But a completely new chapter in dealing with memory begins with the work of Albert the Great and Thomas Aquinas.
Posljednji đerski i prvi pečuški tezarij Josipa Franje Domina, sastavljeni od 25 teza »iz eksperimentalne fizike«, a naslovljeni De corpore generatim, bili su prvi tezariji što ih je Zagrepčanin ...tiskao nakon što je objavio raspravu Dissertatio physica de aeris factitii genesi, natura, et utilitatibus (1784.), a izlažu jezgru prirodne filozofije u obliku nauka o ustroju tvari, temeljnim silama u prirodi i općim svojstvima tijelā, zatim mehaniku i nauk o gravitaciji te osnove kemije i astronomije. Tiskani u travnju 1785. i 1786. godine, oni označuju prijelomnicu u Dominovim prirodnofilozofskim gledištima. U đerskom tezariju 1785. Domin prvi put poimence spominje Boškovića i prvi put zadaje tezu o kemiji kao znanosti. Prvi spomen Boškovićeva prezimena podudara se s Dominovom transformacijom iz strogoga boškovićevca, kakav je bio u tezarijima od 1778. do 1784. godine, u prirodnoga fillozofa koji se nastoji izboriti za vlastite uvide. Teza o kemiji kao »znanosti podređenoj eksperimentalnoj fizici« svjedoči pak o utjecaju Dominova kompendija o kemiji plinova, ali je i programatski korak naprijed: »najjednostavnija počela« tijela Zagrepčanin naziva molekulama. U pečuškom tezariju 1786. Domin prvi put dodaje tezu o sili inercije, kamenu kušcu tadašnjih prirodnofilozofskih rasprava. Stoga oznaka »iz eksperimentalne fizike« s naslovnice tezarija ne znači da Domin isključuje prirodnu filozofiju iz svojih razmatranja, štoviše, ne znači da Domin prestaje biti filozofom prirode. Upravo obratno, kao »profesor teorijske i eksperimentalne fizike te mehanike kao i poljoprivrede« Domin se suočava s cijelim prirodnofilozofskim nasljeđem epohe, a glavni su mu sugovornici Newton, Bošković i dva boškovićevca: Leopold Biwald u Grazu i Ivan Krstitelj Horvath u Trnavi, Budimu i Pešti. Svoje stavove Domin ponekad oblikuje prema Boškovićevu tumačenju, ponekad s izričitim odmakom od Boškovića, a ponekad se vraća izvornom Newtonu.
Two exam thesauri De corpore universim by Josip Franjo Domin, composed of 25 theses in the field of “experimental physics”, the last published in Györ in 1785 and the first published in Pecs in 1786, saw light soon after the printing of his treatise Dissertatio physica de aeris factitii genesi, natura, et utilitatibus (1784), and expounded the core of natural philosophy in the form of a doctrine of the structure of matter, fundamental forces in nature, and general properties of physical bodies, then mechanics and doctrine of gravitation, along with the basis of chemistry and astronomy. Being published in April 1785 and April 1786, they represent a turningpoint in Domin’s views in natural philosophy. In the 1785 thesaurus, Domin for the first time mentions Bošković by name, and also for the first time proposes a thesis on chemistry as science. The first mention of Bošković’s surname corresponds with Domin’s transformation from a strict Boscovichian, as confirmed in the the sauri from 1778 to 1784, into a natural philosopher who comes forth with his own insights. The thesis on chemistry as “a science subordinated to experimental physics” is the fruit of Domin’s compendium on the chemistry of gases, yet, at the same time, is a programmatic step forward: Domin refers to “the simplest principles” of the bodies as molecules. In the 1786 thesaurus Domin introduces the thesis on inertia, touchstone of the then discussions in the field of natural philosophy. Therefore, “experimental physics” suggested in the thesauri title does not imply that Domin excluded natural philosophy from his considerations. Quite the reverse: as a “professor of theoretical and experimental physics, mechanics, and agriculture”, Domin is challenged by the legacy of the natural philosophy of the epoch, notably by Newton, Bošković and two Boscovichians – Leopold Biwald in Graz and Ivan Krstitelj Horvath in Tyrnau, Buda and Pest. Thus Domin either tends to mould his views in accordance with Bošković’s natural philosophy, or departs from Bošković or Boscovichians significantly, or shifts towards the natural philosophy of Newton.
The paper deals with Taylor’s theory of morality in the context of his discussion on identity in Source of Self via hermeneutical – Heideggerian – interpretation of epistemological sources for which ...the author claims are present in the basis of Taylor’s concept of identity. The hypothesis is that, in the sense of Taylor’s understanding, to spatial orientation an ontology of “personal identity” or “selfhood” is immanent, and that its structure reflects the thought structure of Dasein as presented in Heidegger’s Sein und Zeit. I begin the paper with situating the topic, illustrating a connection between Aristotle, Heidegger and Taylor because Talyor thinks about the good as a (moral) axis of human action, the latter being the purpose of his philosophical- anthropological and ethical studies. Thus it encompasses moral foundation enframed by a metaphysics, and therefore Taylor’s consideration of spatial orientation can be interpreted via the prism of the ontology of morality. The second part of the paper deals with epistemological insights which are common for Heidegger (Sein und Zeit) and Taylor (Sources of Self), especially the semantics of their (philosophical) language and teleological-ontological aspects of being related to Heidegger’s Dasein and Taylor’s selfhood in space, the aether of the good. In the final part of the paper, the author discusses Taylor’s concept of spatial orientation.
This paper is based on the assumption that, in Patricius’s philosophy, the totality is analogous to the philosophy of the totality (philosophia universi), that is, to the work that delivers it. ...Everything that arises in the totality has its emplacement, its chora. Likewise, everything that is provided in the philosophical work must be given in its place. With the number of its parts and the mutual relations between these parts, Patricius’ s work Peripatetic Discussions shows us that the work is very carefully structured. The number of volumes, the books and folios within each of them is not incidental. All of this points to the structure of the work according to Plato’s line. The purpose of the work is the assessment (censura) of Aristotle’s philosophy in opposition to true philosophy, that is, philosophy of Plato and his predecessors, their doctrines on the first principles and above all, of Plato’s unwritten doctrine of the Great and Small, and the One. How true philosophers are delivering these doctrines cannot always be direct; rather, it must be enigmatic in what is substantial.
ARISTOTELOVA "ARETOLOGIJA" Kaluđerović, Željko V.
Godišnjak Filozofskog fakulteta u Novom Sadu,
12/2014, Letnik:
39, Številka:
1
Journal Article
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Autor u radu razmatra Aristotelovu aretologiju, a prvo što ispituje je kontroverzno pitanje da li je vrlina nešto što dolazi po prirodi ili je prosto stvar običaja, konvencija i zakona, koji se ...protivno svemu nameću ljudskoj prirodi. Potom se istražuje Stagiraninova klasifikacija vrlina kao i njegovo centralno određenje vrline kao stanja s izborom, koja se nalazi u sredini u odnosu na ljude, određena logosom, i to tako kako bi je odredio razborit čovek. U tekstu se, zatim, analizira dvostruki položaj koji vrlina zauzima u Aristotelovim spisima, odnosno njena sredina s obzirom na ontološku dimenziju i izvrsnost ili krajnost imajući u vidu aksiološku dimenziju. Rezimira se, konačno, i Stagiraninov niz vrlina tj. njihove sredine, kao i korespondentne prekomernosti i nedostaci, koje su u relaciji prema različitim radnjama i osećanjima. Aristotel je, zaključak je autora, delujući na zalasku klasične epohe, unutrašnju diferencijaciju i slojevitost helenskog polisa pokušao da održi na okupu segmentiranim i spekulativnim istraživanjem vrlina, posebno pravednosti, kako bi došao do kohezivnog faktora partikularnih, posebnih i opštih interesa, i kompatibilnosti svih elemenata „etičke”, „ekonomske” i „političke” sfere življenja.
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