Cette étude entend aborder la question du Non-Être dans sa double dimension : en-deçà de l'être (la χώρα du Timée), et au-delà de l'être. Il s'agit en particulier d'étudier l'Un comme Non-Être selon ...la première hypothèse du Parménide chez Plotin et Jamblique, après avoir rappelé la genèse de ce concept chez Platon et Aristote. Nous y analysons également le passage du Non-Être à l'être dans la cosmogonie égyptienne telle qu'elle est développée par Jamblique en De Mysteriis VII et VIII, avant de montrer en quoi la figure du chaos aquatique des mythologies égyptienne et orphique pourrait constituer l'origine de l'Un comme Non-Être néoplatonicien.
Gottfried Wilhelm Leibniz’ Denken speist sich aus einer breiten Kenntnis früherer Philosophen – aber hat es die Philosophiegeschichte selbst zum Thema? Hannes Amberger bejaht diese Frage: Leibniz’ ...Verständnis der Philosophiegeschichte orientiert sich an einem Fortschrittsparadigma, dem zufolge entscheidende Wahrheiten der Metaphysik von jeher bekannt sind, aber durch eine Verbesserung der philosophischen Methode in einem niemals abgeschlossenen Prozess kontinuierlich weiterentwickelt werden. Dieses für Leibniz lebenslänglich entscheidende Motiv dient Ambergers Studie zugleich als hermeneutischer Schlüssel, der einen neuen Blick auf bekannte Themen der Leibniz-Forschung erlaubt: die Rezeption etwa Thomas Hobbes’, des Platonismus oder der Scholastik, den Dualismus von Materie und Form, die Prästabilierte Harmonie, den Erfahrungshintergrund im barocken Fürstenstaat und die zeitliche Gliederung von Leibniz’ Werkbiografie. Entscheidende Prämisse für Leibniz’ progressives Geschichtsbild, so die These, ist das neuplatonische Motiv der Teilhabe aller Dinge am Wesen Gottes.
Om menneskets natur Hilde Vinje
Norsk filosofisk tidsskrift,
01/2021, Letnik:
56
Journal Article
Recenzirano
Odprti dostop
Sammendrag Dette er en norsk oversettelse av fragmentet Om menneskets natur, tilskrevet pytagoreeren Aisara fra Lucania. Med oversettelsen følger en kort innledning som gir et overblikk over debatten ...rundt forfatterskapet og som setter fragmentets filosofiske innhold i dialog med Platons tredeling av sjelen.
The first part of the article shows the genesis of the soma-sema formula and its function in the Orphic and Pythagorean tradition, as well as in Plato. A particular attention was paid to its ontic ...background (dualism) and its ethical aspect: a necessity to undergo a punishment in the subsequent birth cycles (metempsychosis) and cleanse the soul of guilt. The second part presents a reception of the formula in the Gnostic Book of Thomas the Contender, indicating similarities and differences.
Počevši od glasovitog Freudova tumačenja Ibsenove drame Rosmersholm koje izlaže u tekstu “Neki karakterni tipovi iz psihoanalitičke prakse” (1916), književni se kritičari nisu prestali zabavljati ...pitanjem zašto je Rebekka West odlučila – nakon što je navela suprugu Johanessa Rosmera da počini samoubojstvo kako bi sama postala Johanessova supruga – najednom promijeniti mišljenje i odbiti Rosmerovu prosidbu. Nastojeći rasvijetliti zagonetku odnosa Rebekke i Rosmera, u radu se upućuje na istovjetnu enigmu koju nalazimo u Platonovu Simpoziju, u kojem Sokrat, u odnosu s Alkibijadom, odbija pristati na igru ljubavi. Slijedom Lacanova tumačenja odnosa Sokrata i Alkibijada, prema kojem Sokrat odbija Alkibijada zbog vlastite nemogućnosti da prihvati položaj ljubljenika, odnosno da ulogu ljubavnika zamijeni ulogom ljubljenika, da erastēs postane erōmenos, u nastavku se analiziraju raspodjela i smjena uloga u "Rosmersholmu", napose uloga ljubavnika i ljubljenika te učitelja i učenika.
The article is devoted to the scientific-monastic concepts of two great representatives of academic monasticism and the episcopate of the Orthodox Russian Church in the second half of the 18th — ...first half of the 19th century: Metropolitan Platon (Levshin; 1737–1812) and St. Philaret (Drozdov; 1782–1867). The phenomenon of learned monasticism is extremely complicated in the history of the Russian Church of the 18–20 centuries and has been associated with a lot of problems in different periods. A gradual departure of academic monasticism from the monastery and the challenging conditions to advance science have been repeatedly discussed in recent years. However, there was no detailed comparison of how Metropolitan Platon and St. Philaret saw these problems and ways to solve them. And this would be of great interest not only because of the significance of these personalities, but also because both of them thought a lot about the best arrangement of the life and activities of academic monasticism. In addition, Metropolitan Platon and St. Philaret can be defined in a certain sense as the teacher and student; still their views on the theological school coincide just partially. Having highlighted the main provisions of the two concepts, the author of the article compares them and comes to certain conclusions. For both bishops, it was academic monasticism that became the «backbone» of spiritual education and further academic ministry — no matter how this academic ministry was understood: as scientific works or spiritual enlightenment through service to the word of God. But if Metropolitan Platon managed forming Moscow corporations mainly of monks, St. Philaret understood the doubtfulness of this possibility in the changed conditions. The projects of «monastic academies» and «learned monasteries» had failed to be a reality that time and would become relevant again at the beginning of the 20th century, in the aspirations of academic monasticism of new generations. However, the monastic arrangement of life for each monk, such as frequent solitude and silence, stay in hermitages, and «spiritual reclusion», as the author believes, is more important for St. Philaret, than for Metropolitan Platon. Thus, if Metropolitan Platon tried to introduce scholarship into the monastery — through educated Superiors and the establishment of special monasteries «for schooling», whereas St. Philaret called on scholars to venerate monasteries and church monastic tradition, as well as the great ancient ascetics with due reverence, and to strive for spiritual communion with the ascetics of the present.
Tezą artykułu jest twierdzenie, że w założeniach teoretycznych malarstwa abstrakcyjnego odnajdujemy Platońską koncepcję sztuki. Jest to interesująca zbieżność, tym bardziej że jest ona niezależna, ...nie wynika z inspiracji abstrakcjonistów filozofią Platona, czy odwoływania się do jego koncepcji sztuki. Także Platon nie zakładał rozwoju takiego kierunku w sztuce, a mimo to u podstaw teoretycznych malarstwa abstrakcyjnego odnajdujemy te same prawdziwościowe, poznawcze założenia co w Platońskiej koncepcji sztuki. Określają one zarówno jej istotę, jak i funkcję oraz wartość. Stanowią także wyraz negatywnego stosunku Platona do malarstwa naśladowczego.
Autori članka su nastojali prikazati iskustvo blizine smrti kako ga interpretira Guardini u Platonovim dijalozima između Sokrata i njegovih vjernih učenika koji ne prihvaćaju odluku svog učitelja i ...prijatelja. Guardinijeve interpretacije pisane u maniri filozofske analize Sokratovog stanja uma, daleko su od psihološkog analiziranja Sokratovih emotivnih stanja. Guardini razotkriva Sokratovo suočavanje s tajnom smrti kao filozofa. Autori su usredotočeni na dijaloge koje Sokrat vodi sa svojim učenicima, i kako Platon, kao kroničar ovih događaja i njegov učenik opisuje ovaj konflikt koji Sokrat doživljava, kako sa samim sobom, tako i sa svjetonazorom njegovih učenika kojeg uvjetuje mitološko, političko i filozofsko značenje smrti. Sukladno temi, članak je podijeljen na četiri dijela. Prvi upoznaje čitatelja s filozofsko-religijskim značenjem smrti, u drugom razotkrivanja mitološkog poimanja smrti u dijalozima Sokrata s Eutifronom, sucima i Kritonom. U trećem dijelu, autori iznose argumente zašto je dijalog s Fedonom najrelevantniji od četiri dijaloga glede pitanja iskustva blizine smrti. U četvrtom dijelu iznose se razlozi zašto je Guardinijeva interpretacija Sokratove smrti važna za kasniji razvoj njegovog filozofskog opusa.
La question du législateur chez Platon renvoie à deux notions, deux fonctions, deux stratégies discursives. D’un côté, le législateur est celui qui, dans la République et surtout dans les Lois, ...assure une régulation stricte et dessine un programme politique pour une cité rêvée. De l’autre, le législateur est un personnage mythico-historique, référé à un passé plus ou moins lointain et à un espace géographique et civique historiquement déterminé. Il est tentant de faire du deuxième un simple e...
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