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
Recenzirano
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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.
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
Recenzirano
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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.
The aim of this paper is to discuss the importance of metaphysics for the questions of good and friendship as preconditions for the social and political community. It is obvious that the idea of ...friendship today is seriously impaired by interest and egoistic postulates based on material existence, therefore, it is necessary to put the question on existence into its metaphysical frameworks of orientation towards the Other, which is the fundamental substratum of Christian metaphysics based on Plato’s and Aristotle’s postulates. The paper will focus on Plato’s, Aristotle’s, Augustine’s and Thomas’ insights which open up the possibility of thinking of the Other as a precondition of a philosophy and politics of friendship. The aim of the paper is only to indicate some relationships that connect the metaphysical and political insights about the importance of the idea of good and friendship as a precondition of openness to others and thus the possibility of achieving any form of community.
Freundschaft begleitet den Menschen von Anfang an, und diese offenbart sich in einer dauerhaften zweifachen Verfügbarkeit: mit jemandem sein und für jemanden da sein. In dem Aufsatz wird Aristoteles’ ...philosophische Reflektierung der Freundschaft analysiert. Besondere Aufmerksamkeit gilt dabei dreierlei Motivationen, die die Menschen zu verschiedenen Freundschaftsbeziehungen anregen. Die Gründe dieser Beziehungen können Eigennutz, Vergnügen oder auch Tugend sein. Es wird gezeigt, dass die auf Eigennutz basierende Freundschaft keine wahre Freundschaft ist, weil dadurch nicht das Gute der Person verwirklicht, sondern das Gute, das eine Person hat, von einer anderen Person ausgenutzt wird. Eine solche Freundschaft nennt man Reziprozitätsfreundschaft, da man von dem anderen etwas erwartet, statt mit ihm seiner selbst wegen Umgang zu pflegen. Diesem Freundschaftstyp ähnelt die zum Vergnügen geschlossenen Freundschaft. Weder der erste noch der zweite Freundschaftstyp lehnen sich an das wesentliche, auf dem Wert und der Würde des Menschen basierende Prinzip an, sondern an das Prinzip des Eigennutzes bzw. des Vergnügens, womit ausschließlich eine symbiotisch-egoistische Beziehung verwirklicht wird. Besonders betont wird die einzig wahre Freundschaft, die sich auf der Tugend gründet und daher ihren Höhepunkt im Guten erreicht. Nur derjenige, der gut ist, kann gut zu dem anderen sein, der auch gut ist. Die auf dem Guten basierende Freundschaft ist ein erhabener Freundschaftstyp, da sich dabei der Horizont des wahrhaftigen Guten und der Selbstlosigkeit weitet und man dem Freund seiner selbst wegen das Gute gönnt und nicht, weil man von ihm etwas erwartet. Auf kritische Weise wird der Standpunkt Aristoteles’ ausgelegt, dem zufolge Tugend auf dem persönlichen Plan allein nicht ausreicht, sondern auch auf dem Plan des Gemeinwesens angestrebt werden muss. Deshalb hängt von der Freundschaft als einem Ausübungsplatz tugendhaften Handelns ab, wie sich die zwischenmenschlichen Beziehungen in der Gesellschaft gestalten.
U radu autor problematizira neadekvatno izražavanje distinktivnog karaktera pravednosti i suosjećanja što je na osobit način vidljivo u suvremenome društvu, ali i u znanstvenoj literaturi. Jedan od ...primjera za takve tendencije je politička filozofija Marthe Nussbaum koju autor preispituje kroz komparativnu analizu. Takvo preispitivanje rezultira kritikom njenih pogleda i jasnijim razumijevanjem pojmova pravednosti, suosjećanja i ljubavi.
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