DOCSLIB.ORG

JOURNAL for the STUDY of Greek and LATIN

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
JOURNAL for the STUDY of Greek and LATIN International issue NO. 5 2018 JOURNAL FOR THE STUDY OF GREEK AND LATIN PHILOSOPHICAL TRADITIONS JOURNAL FOR THE STUDY OF GREEK AND LATIN PHILOSOPHICAL TRADITIONS Aither is the scientific, peer-reviewed electronic journal published by the Faculty of Arts at Palacký University Olomouc in association with Philosophical Institute of the Czech Academy of Sciences. It was established in the Department of Older Czech and European Philosophy – Institute of Philosophy in 2009. Aither publishes twice a year. Every fourth issue is international (papers appear mostly in English, but also in German and French). The journal is registered under ISSN 1803-7860. JOURNAL FOR THE STUDY OF GREEK AND LATIN PHILOSOPHICAL TRADITIONS CONTENT Eliška Fulínová 4 The Muses and Reflexive Nature of the World in Archaic Greek Thought Vojtěch Hladký 20 Transmigrating Soul Between the Presocratics and Plato Matúš Porubjak 50 Socrates as the Paradigmatic Figure of Practical Philosophy Pavol Labuda 66 Aristotle’s Theory of Language in the Light ofPhys. I.1 Maciej Smolak 78 Etymology and Meaning of προαίρεσις in Aristotle‘s Ethics Karel Šebela 98 Aristotle vs. Boole: A Case of the Universe of Discourse 4 ABSTRACT In Greek mythology, the Muses are not just The Muses and inspiring agents of poetical creation, but their role is first of all a cosmological one: Reflexive Nature their birth crowns the process of cosmogony, bringing the world into the manifestation. As we try to demonstrate primarily in the course of the World of Hesiod’s Theogony, the song of the Muses celebrates and thus manifests the cosmos in Archaic Greek or the world-order through its articulation by means of the musical speech. As the world enters a new domain of appearance, Thought new cosmological categories emerge. The first one being thebeauty of the cosmos: as a world-order as well as the ordered whole, ELIšKA FULÍNOVÁ it can now manifest itself as beautiful. The Center for Theoretical Study second one being the possibility of fiction, of Charles University – Czech Academy of Sciences a delusive appearance: the complex reality Husova 4 can manifest itself in many incompatible 110 00 Prague 1 ways, partial and thus potentially misleading. Czech Republic The third one being thereflexivity of the cosmos, founded on the reflexivity of the Department of Philosophy and History of Science musical speech itself. The Muses are capable Charles University, Faculty of Science to manifest themselves, and even their own Viničná 7 manifestation. By means of their song, the 128 44 Prague 2 world becomes manifest to itself, too, and Czech Republic the complex system of divine powers gains [email protected] a reflexive character. In the closing section, we sketch briefly what happens to this reflexivity in the domain of humans. Indeed, the mortals can gain immortality through the song of the Muses, expressed by inspired poets in human voice.*1 * This study is a slightly reworked and abridged version of a Czech article of the same author (or- cid.org/0000-0001-9147-1796), Luhanová 2014. INTERNATIONAL ISSUE NO. 5/2018 ELIšKA FULÍNOVÁ 5 THE MusES AND REFLEXIVE NaturE OF thE WORLD IN ArchaIC GREEK THOught The general image of the Muses Czech Classical scholar, follows in his tends to include some awareness of the footsteps when she claims: role these goddesses play in inspiring the works of literature, especially po- The idea that musical and poetic talents etry. The notion of a special divine power are divine, and art is used by gods is dedicated to this task is specific to Greek part of at least the Indo-European herit- myths: no parallels are found in the age. Only in Greece, however, do we find pantheons of other nations. The ancient a Muse who not only brings divine art Greek concept of a Muse or Muses is, and gives it to people, but also reveals however, much broader, and their most and declares that she herself and her important function is not to contribute work is part of the order of the world, to human artistic endeavours but to fulfil that it is part of its way of being.2 a certain cosmological task. This aspect of Muses was studied in detail by Walter Through a musical word, that which F. Otto,1 and Sylva Fischerová, a leading is can reveal itself and relate to itself in its manifestation. And more specifically, 1 Otto 1955. Of importance in this context are also some smaller works from the 1950s that treat the subject of Muses in a more gener- al context of mythic manifestation and self- (1955), Die Sprache als Mythos (1958), col- revelation of being, especially Der Mythos lated in Otto 1987. und das Wort (1952–1953), Der Mythos 2 Fischerová 2006a, p. 63. INTERNATIONAL ISSUE NO. 5/2018 6 archaic thoughts expressed in the A similar ‘ancient story’ (παλαιὸς works of inspired poets can, thanks to λόγος, τῶν παλαιῶν μῦθος) is also re- this divine gift, relate to themselves, counted by Philo of Alexandria.4 In his express themselves in speech, and version, the creator of the world, after apprehend themselves in a particular finishing the whole cosmos ὁ( σύμπας manner. Thanks to the Muses, there κόσμος), asked one of his assistants thus arises the primary ground of cos- whether there was something missing mic reflexivity that makes self-relating among the things arisen. The assistant and self-understanding possible. In the then replied: following study, we trace the cosmologi- cal aspect of this phenomenon. In doing … that everything was perfect and so, we rely especially on the treatment fully completed, but that there was of this subject presented by Hesiod in just one thing missing, namely a word his Theogony. praising it, which should not so much praise as announce (οὐκ ἐπαινέσει THE WORLD MANIfeSTS μᾶλλον ἢ ἐξαγγελεῖ) the pervasive ex- ITSELF In a MUSICAL SPeeCH cellence … because the narrations of We can take as our starting point the god’s deeds represent their fully suffi- story of the birth of the Muses, a point cient praise, since they do not need any which W.F. Otto believes to be the key to external addition as an embellishment a better understanding of the Muses and (προσθήκης οὐδεμιᾶς ἔξωθεν εἰς κόσμον their role in the world of ancient Greece. δεομένων).5 The story of their birth is attributed to Pindar and its shortened version appears Zeus liked this idea, which is why he in the writings of Aelius Aristides: begat with Mnemosyne, embodied Mem- ory, a generation of Muses, goddesses Pindar went so far that he says that in who celebrate and thereby complete the the marriage of Zeus, upon Zeus asking whole of the ordered world. the gods if they desired anything, they Where Pindar according to Aelius requested that he create for himself gods says that what the finished world needs who would honour (κατακοσμήσουσι) in for its completion is to be honoured, words and music these great deeds and Philo emphasises that it is not about all of his preparations.3 praise (ἐπαινεῖν) or adding something to what there already is. What the world 3 Aelius Aristides, Πρὸς Πλάτωνα περὶ needs to be complete is an account, or ῥητορικῆς, 106: Πίνδαρος δὲ τοσαύτην more precisely a narration (διήγησις) ὑπερβολὴν ἐποιήσατο ὥστε ἐν Διὸς γάμῳ that would announce (ἐξαγγέλλειν), that καὶ τοὺς θεοὺς αὐτούς φησιν ἐρομένου τοῦ Διὸς εἴ του δέοιντο αἰτῆσαι ποιήσασθαί is, express and tell in words, the divine τινας αὑτῷ θεοὺς, οἵτινες τὰ μεγάλα ταῦτ’ ἔργα καὶ πᾶσάν γε δὴ τὴν ἐκείνου κατασκευὴν κατακοσμήσουσι λόγοις καὶ 4 Philo Judaeus, De plantatione, 127–130. μουσικῇ. Translation Behr 1986, P. 145. 5 Philo Judaeus, De plantatione, 127–128. INTERNATIONAL ISSUE NO. 5/2018 ELIšKA FULÍNOVÁ 7 THE MUSES AND REFLEXIVE NATURE OF THE WORLD IN ArCHAIC GREEK THOUGHT deeds and order of the world as it already above.7 Naratio achieves this either by is. Philo points out that divine actions telling a story from the life of the divine do not require that anything be added: power celebrated by the hymn, a story as soon as they are spoken, spelled out, that captures the god’s nature, or by ap- they are their own tribute and praise. plying a diachronic genealogical per- The world thus not only exists but thanks spective, that is, by telling how the god to a musical speech also manifests itself, was born and eventually found his or her whereby musical speech does not add place in the divine order. A hymn thus anything to reality. It just makes real- expresses the reality it celebrates in two ity explicit, expressed, and apparent in distinct ways: by describing its essential what it is, even in its dynamic aspect, nature and by recounting the process that is, in capturing the events thanks to that led to its establishment. which reality acquired its definitiveness. Hesiod’s Theogony represents a cul- Manifestation thus conceived therefore mination of the hymnic form thus becomes, through the Muses, the way of defined. The monumental construction being of the world and the song of the of this work is unique, but its basic struc- Muses is a cosmogonic act because it ture is analogical to some other longer represents a constitutive culmination hymns preserved as part of the Homeric of a process it celebrates. 7 The distinction between descriptio and A BeAUTIFUL WORLD naratio was proposed in the context of ana- lysing the structure of hymns in Miller 1986. IN BeAUTIFUL, BUT POSSIBLY Similarly, Richard Janko draws a distinction DeCEPTIVE WORDS between a ‘myth’, i.e. a story told in the past Hymn is an ancient literary genre that tense, and ‘attributes’ in the sense of a de- scription of properties of a divine being, re- celebrates and ‘praises’ divine realities counted in the present tense; see Janko 1981.
Load more

Recommended publications
  • Biology and Philosophy. VII. Sokrates, the Demigod
    https://doi.org/10.31871/WJRR.9.1.9 World Journal of Research and Review (WJRR) ISSN:2455-3956, Volume-9, Issue-1, July 2019 Pages 26-30 Biology and Philosophy. VII. Sokrates, the Demigod Juan S. Gómez-Jeria His diverse pupils, though proclaiming themselves similarly Abstract—I use the cylinder-ladder model presented in the faithful, presented opposing images of him. And in each of previous paper of this series to present and defend the thesis them, legend and history are probably mixed. Some that Sokrates was placed in a step much higher than those that well-known biographic details follow. There is a certain were occupied by almost all mortals regarding the degree of perception of reality and that he could perfectly be situated in possibility that some facts are not exactly as they are told, the category of ‘demigod’ as defined in this paper. Plato´s even that some are just gossip, but that is not important in this Apology is considered the most probable and unique context. Sokratic-like text. Furthermore, I claim that Sokrates knew that he was (relatively) wiser than those around him due to its higher position on the cylinder-ladder. This last statement opens new questions about the response of the Pythia. Sokrates was clear that his discourse would be understood by his listeners accordingly to the place they occupied in the cylinder-ladder model. This is the reason because, after Sokrates death, so many different Socratic schools appeared. Finally, I firmly hold the idea that one day we will discover that our knowledge of Sokrates has not grown one iota since his death.
    [Show full text]
  • Index of Passages General Index
    BmLIOGRAPHY INDEX OF PASSAGES GENERAL INDEX BmLIOGRAPHY Allen, Reginald E., ed. 1965. Studies in Plato's Metaphysics. London: Routledge & Kegan Paul. --- 1970. Plato's HEuthyphro' and the Earlier Theory ofForms. London: Routledge & Kegan Paul. --- 1971. "Plato's Earlier Theory of Forms." In Vlastos (1971: 329-334). 1980. Socrates and Legal Obligation. Minneapolis: University of Minnesota Press. --- 1983. Plato's Parmenides. Minneapolis: University of Minnesota Press. --- 1984. Euthyphro; Apology; Crito; Meno; Gorgias; Menexe1Uls. The Dialogues of Plato I. New Haven and London: Yale University Press. --- 1991. The Symposium. The Dialogues ofPlato II. New Haven and London: Yale University Press. Annas, Julia 1981. An Introduction to Plato's Republic. Oxford: Clarendon Press. -- 1992. "Plato the Sceptic." In Klagge and Smith (1992: 43-72). Arnim, H. von 1896. De Platonis Dialogis Quaestiones Chronologicae, Vorlesungsver- zeichnis der Universitiit Rostock fUr das W.-Semester 1896. Barnes, Jonathan 1991. "Socrates the Hedonist." In Boudouris (1991: 22-32). Beck, Robert H. 1985. "Plato's Views on Teaching." Educational Theory 35:2, 119-134. Benardete, S. 1991. The Rhetoric of Morality and Philosophy: Plato's Gorgias and Phaedrus. Chicago: University of Chicago Press. Benson, Hugh H. 1987. "The Problem of the Elenchus Reconsidered." Ancient Philosophy 7,67-85. ---, ed. 1992. Essays on the Philosophy of Socrates. New York: Oxford University Press. Bernal, Martin 1987. Black Athena: The Afroasiatic Roots ofClassical Civilization. Vol. I: The Fabrication ofAncient Greece 1785-1985. London: Free Association Books. Beversluis, John 1993. "Vlastos's Quest for the Historical Socrates." Ancient Philosophy 13,293-312. Boudouris, K. 1., ed. 1991. The Philosophy ofSocrates. Athens: International Center for Greek Philosophy and Culture.
    [Show full text]
  • DL Socrates Handout
    ISSS Virtual Socrates Colloquium 2021 Afterlives of an Eminent Philosopher: Socrates in Diogenes Laertius Stephen White, University of Texas at Austin, 9 June 2021 I. Socrates in the Lives: philosophy’s genealogy and a founder’s legacy 1. Plan of the Lives B1. Origins: Thales, sages, Pherecydes Ionic branch from Thales in Books 2-7 B2. Anaximander, Anaximenes, Anaxagoras, Archelaus B2. Socrates: Socratics Xenophon, Aeschines Aristippus: Cyrenaics; Phaedo (Eretriacs); Euclides: Megarics Crito (4 sons), Simon, Glaucon, Simmias, Cebes B3. Plato: Academics & Peripatetics B4. Academics B5. Aristotle: Peripatetics B6. Antisthenes: Cynics B7. Zeno: Stoics Italic branch from Pherecydes in Books 8-10 B8. Pythagoras: Pythagoreans B9. Heraclitus; Eleatics, Atomists, Protagoras … Pyrrho: Pyrrhonists B10. Epicurus: Epicureans 2. Preview of Lives organized by teacher-student succession: Lives 1.13-15 φιλοσοφίας δὲ δύο γεγόνασιν ἀρχαί, (B2) ἥ τε ἀπὸ Ἀναξιµάνδρου καὶ (B8) ἡ ἀπὸ Πυθαγόρου· τοῦ µὲν Θαλοῦ διακηκοότος, Πυθαγόρου δὲ Φερεκύδης καθηγήσατο. καὶ ἐκαλεῖτο ἡ µὲν Ἰωνική, ὅτι Θαλῆς Ἴων ὤν, Μιλήσιος γάρ, καθηγήσατο Ἀναξιµάνδρου· ἡ δὲ Ἰταλικὴ ἀπὸ Πυθαγόρου, ὅτι τὰ πλεῖστα κατὰ τὴν Ἰταλίαν ἐφιλοσόφησε. [14] καταλήγει δὲ ἡ µὲν εἰς (B4) Κλειτόµαχον καὶ (B7) Χρύσιππον καὶ (B5) Θεόφραστον ἡ Ἰωνική· ἡ δὲ Ἰταλικὴ εἰς (B10) Ἐπίκουρον. (B2) Θαλοῦ µὲν γὰρ Ἀναξίµανδρος, οὗ Ἀναξιµένης, οὗ Ἀναξαγόρας, οὗ Ἀρχέλαος, οὗ Σωκράτης ὁ τὴν ἠθικὴν εἰσαγαγών· οὗ οἵ τε ἄλλοι Σωκρατικοὶ καὶ (B3) Πλάτων ὁ τὴν ἀρχαίαν Ἀκαδηµίαν συστησάµενος· (B4) οὗ Σπεύσιππος καὶ Ξενοκράτης, οὗ Πολέµων, οὗ Κράντωρ καὶ Κράτης, οὗ Ἀρκεσίλαος ὁ τὴν µέσην Ἀκαδηµίαν εἰσηγησάµενος· οὗ Λακύδης ὁ τὴν νέαν Ἀκαδηµίαν φιλοσοφήσας· οὗ Καρνεάδης, οὗ Κλειτόµαχος. καὶ ὧδε µὲν εἰς Κλειτόµαχον.
    [Show full text]
  • Plato's Phaedo Phil 310 – Syllabus
    Plato’s Phaedo phil 310 – Syllabus Instructor: Willie Costello Winter Quarter. Meetings on Wednesdays from 15:00 to 17:50 in Bldg 20Rm21g. Office hours on Tuesdays from 13:30 to 15:00 in Bldg 100 Rm 102m, or by appointment (email [email protected]). Course readings available from http://bit.ly/phaedobox. Course description This course is dedicated to a slow and close reading ofthe Phaedo. This dialogue, undoubtedly one of the greatest in Plato’s oeuvre, showcases the full range of his philosophical thought, touching on issues in ethics, epistemology, metaphysics, physics (or natural philosophy), psychology (in the literal sense of the word), philosophical methodology, and even the philosophy of language. The dialogue is also a literary masterpiece, featuring discussants with genuine personalities, a substantial frame dialogue which keeps reappearing throughout the work, various religious and cultic overtones, an evocative closing myth, and a final scene of as much pathos as any in Greek drama. On top of all this, the Phaedo is arguably the most “Platonic” of the dialogues; nowhere else in the corpus do we find as clear a statement of the theory of Forms and the immortality of the soul – the “twin pillars” of Platonism, as F. M. Cornford once called them. And yet, for all this, the Phaedo remains a perplexing work. For one thing, its arguments for the soul’s immortality are all generally thought to be failures; even some of the dialogue’s own participants remain not entirely convinced at the end. The basic conception of the soul on which it tacitly relies (viz., the conception of the soul as a simple particular substance) is not generally thought to be credible, either, and does not sit well with Plato’s tripartite analysis of the soul elsewhere (not to mention Aristotle’s subsequent hylomorphic analysis).
    [Show full text]
  • Socrates (469-399 BC) John M
    From the Routledge Encyclopedia of Philosophy Socrates (469-399 BC) John M. Cooper Biography Socrates, an Athenian Greek of the second half of the fifth century bc, wrote no philosophical works but was uniquely influential in the later history of philosophy. His philosophical interests were restricted to ethics and the conduct of life, topics which thereafter became central to philosophy. He discussed these in public places in Athens, sometimes with other prominent intellectuals or political leaders, sometimes with young men, who gathered round him in large numbers, and other admirers. Among these young men was Plato. Socrates’ philosophical ideas and – equally important for his philosophical influence – his personality and methods as a ‘teacher’ were handed on to posterity in the ‘dialogues’ that several of his friends wrote after his death, depicting such discussions. Only those of Xenophon (Memorabilia, Apology, Symposium) and the early dialogues of Plato survive (for example Euthyphro, Apology, Crito). Later Platonic dialogues such as Phaedo, Symposium and Republic do not present the historical Socrates’ ideas; the ‘Socrates’ appearing in them is a spokesman for Plato’s own ideas. Socrates’ discussions took the form of face-to-face interrogations of another person. Most often they concerned the nature of some moral virtue, such as courage or justice. Socrates asked what the respondent thought these qualities of mind and character amounted to, what their value was, how they were acquired. He would then test their ideas for logical consistency with other highly plausible general views about morality and goodness that the respondent also agreed to accept, once Socrates presented them.
    [Show full text]
  • The Influence of the Platonic Dialogues on Stoic Ethics from Zeno to Panaetius of Rhodes1
    chapter 2 The Influence of the Platonic Dialogues on Stoic Ethics from Zeno to Panaetius of Rhodes1 Francesca Alesse In order to delineate and understand the reception of Plato’s thought and work in early and middle Stoicism, it is necessary to make two preliminary observations. The first is that Stoic philosophy is strongly anti-Platonic in its metaphysical, psychological and epistemological foundations. Stoicism puts forth a materialistic monism based upon the principle according to which the corporeal alone exists because it alone “acts and is acted upon”.2 Stoic ontology is monistic and materialistic, openly and explicitly opposed to the Platonic. As a consequence of this ontology, Stoicism considers the human soul, in all its cognitive and moral faculties, as corporeal,3 as well as the divinity itself.4 The divinity is defined as the active principle (poioun) that generates and per- vades nature, remaining immanently present in it for the whole duration of cosmic cycle.5 From the logical and epistemological viewpoint, Stoicism holds an empirical and sensualistic theory of truth that denies any kind of existence, separate or immanent, to universal notions, reducing them to mental entities (ennoemata).6 On the psychological and anthropological plane finally, early Stoicism holds a kind of psychological monism allowing for distinct psycho- logical and physical functions but no distinction between the rational and de- siring soul,7 regarding instead passion, initially considered a vice, as a mistaken 1 I sincerely wish to thank Harold Tarrant and François Renaud who have revised the first ver- sion of my contribution, and Danielle Layne for reviewing the final version.
    [Show full text]
  • Socrates As the Paradigmatic Figure of Practical Philosophy
    50 Socrates as the ABSTRACT This philosophical essay aims to Paradigmatic return to the Socratic problem, ask it anew, and make an attempt to find its possible solution. In the introduction, Figure of the author briefly discusses to genesis of the Socratic problem and Practical the basic methodological problems we encounter when dealing with it. * Further on, it defines five basic sources Philosophy of information about Socrates on which the interpretation tradition is MATÚš PORUBJAK based. Then the author outlines two Department of Philosophy and Applied Philosophy key features of Socrates’ personality, University of Ss. Cyril and Methodius in Trnava aligned with the vast majority of Nám. J. Herdu 2 sources: (1) Socrates’ belief that he has Slovakia no theoretical knowledge; (2) Socrates’ [email protected] predilection towards practical questions, and the practical dimension of his activity. In conclusion, the author expresses his belief that it is just this practical dimension of philosophy that has been in the ‘blind spot’ of the modern study of Socrates which paid too much attention to the search for his doctrine. The history of philosophy, however, does not only have to be the history of doctrines, but can also be the history of reflected life practices which inspire followers in their own practices * This article was written under VEGA project No. 1/0864/18. I am thankful to Anna Pomichalova while reflecting on them. The author and Miroslav Pomichal for the translation of the therefore proposes to understand the first draft of this article. My special thanks go to anonymous reviewers and to Kryštof Boháček for historical Socrates as the paradigmatic many helpful comments and suggestions.
    [Show full text]
  • Socrates, the Man and His Mission
    UNIVERSITY OF CALIFORNIA. SAN UlfcUO 3 1822017325887 LIBRARY c/> NI * SA -'-- J x libirij UNIVERSTYOFCLFORNASAND.E 31822017325887 SOCRATES THE MAN AND HIS MISSION SOCRATES THE MAN AND HIS MISSION BY R. NICOL GROSS, M.A. \ METHUEN & CO. LTD. ESSEX STREET W.C, LONDON First Published in 1914 , TO MY MOTHER PREFACE present study of Socrates and his mission has been done in the leisure gathered from other THEavocations, and was undertaken as the result of a profound personal reverence for Athens' saint and sage. It records the impression made on the writer by the ancient authorities. It has not been written for experts and scholars, but in order to tempt the average Englishman of culture to hold company for a little while with one of earth's most elect spirits and leaders. Accordingly discussion of disputed matters has been reduced to a minimum, though it could not be quite eliminated. The class of readers for whom the book is intended will also account for the introduction of material connected with life and ideas contemporary with Socrates, superfluous for the Greek student, but, one hopes, not uninteresting to the general reader, nor without relevance and use in giving him the needed background of light and shade in order to a just appreciation of the man's character and work. I only hope it will be the means of sending some to more authoritative and better sources, for to know Socrates is to love him and to reverence human nature. I have been helped by the various modern authorities to whom references are given, and have to thank Professors Phillimore and Latta of Glasgow University for initial guidance to the literature, and viii SOCRATES also Professor Taylor of St.
    [Show full text]
  • Plato's Phaedo
    Platoʼs Phaedo - Classics - Oxford Bibliographies 10/9/17, 320 PM Plato’s Phaedo David Ebrey LAST MODIFIED: 23 AUGUST 2017 DOI: 10.1093/OBO/9780195389661-0272 Introduction Plato’s Phaedo is set on the last day of Socrates’ life, ending with his moving death scene. The dialogue is one of Plato’s literary masterpieces, with classic discussions of forms, the immortality of the soul, and the value of the philosophical life. It is typically considered one of Plato’s middle-period dialogues due to its contrast between forms and sensible things, defense of the immortality of the soul, interest in natural science, and engagement with Pythagorean ideas. The primary interlocutors are Socrates, Simmias, and Cebes. Early in the dialogue, Socrates suggests that the poet Evenus should follow him in death. This shocks Simmias, leading Socrates first to defend the claim that a philosopher’s soul would be better separated from its body, and then the claim that the soul is immortal. Socrates’ four arguments for the immortality of the soul rely on considerations about the nature of change, causation, and the contrast between forms and sensible things. The two parts of the Phaedo that have received the most scholarship since the 1950s—among the most scholarship on any topic in ancient philosophy—are Socrates’ second argument for immortality, the Recollection Argument, which discusses central issues in Plato’s metaphysics and epistemology, and the so-called Autobiographical Section, which discusses Socrates’ earlier interest in natural science, the method of hypothesis, and his approach to providing causes. The dialogue ends with a long myth followed by Socrates’ death scene.
    [Show full text]
  • Diogenes Laertius Lives of the Philosophers: Thales, Translated by C.D
    Diogenes Laertius Lives of the Philosophers: Thales, translated by C.D. Yonge Peithô's Web Lives index BOOK I. INTRODUCTION. I. SOME say that the study of philosophy originated with the barbarians. In that among the Persians there existed the Magi,1 and among the Babylonians or Assyrians the Chaldaei,2 among the Indians the Gymnosophistae,3 and among the Celts and Gauls men who were called Druids4 and Semnothei, as Aristotle relates in his book on Magic, and Sotion in the twenty-third book of his Succession of Philosophers. Besides those men there were the Phoenician Ochus, the Thracian Zamolxis,5 and the Libyan Atlas. For the Egyptians say that Vulcan was the son of Nilus*, and that he was the author of philosophy, in which those who were especially eminent were called his priests and prophets. II. From his age to that of Alexander, king of the Macedonians, were forty-eight thousand eight hundred and sixty-three years, and during this time there were three hundred and seventy-three eclipses of the sun, and eight hundred and thirty-two eclipses of the moon. Again, from the time of the Magi, the first of whom was Zoroaster the Persian, to that of the fall of Troy, Hermodorus the Platonic philosopher, in his treatise on Mathematics, calculates that fifteen thousand years elapsed. But Xanthus the Lydian says that the passage of the Hellespont by Xerxes took place six thousand years after the time of Zoroaster,6 and that after him there was a regular succession of Magi under the names of Ostanes and Astrampsychos and Gobryas and Pazatas, until the destruction of the Persian empire by Alexander.
    [Show full text]
  • Aristophanes' Iconic Socrates
    Socrates and the Socratic Dialogue Edited by Alessandro Stavru Christopher Moore leiden | boston For use by the Author only | © 2018 Koninklijke Brill NV Contents Abbreviations ix Socrates and the Socratic Dialogue: An Overview from the First-Generation Socratics to Neoplatonism 1 Christopher Moore and Alessandro Stavru part 1 Around Socrates A Sage on the Stage: Socrates and Athenian Old Comedy 31 Jacques A. Bromberg Aristophanes’ Iconic Socrates 64 Andrea Capra Protagorean Socrates, Socratic Protagoras: A Narrative Strategy from Aristophanes to Plato 84 Michele Corradi Isocrates as a Reader of Socratic Dialogues 105 David J. Murphy The Origins of the Socratic Dialogue: Plato, Xenophon, and the Others 125 James M. Redfield part 2 The Immediate Socratic Circle On the Dialectical Character of Antisthenes’ Speeches Ajax and Odysseus 141 Vladislav Suvák Socratism and Eleaticism in Euclides of Megara 161 Aldo Brancacci For use by the Author only | © 2018 Koninklijke Brill NV vi contents Aristippus on Freedom, Autonomy, and the Pleasurable Life 179 Kristian Urstad Shock, Erotics, Plagiarism, and Fraud: Aspects of Aeschines of Sphettus’ Philosophy 202 Claudia Mársico Phaedo of Elis: The Biography, Zopyrus, and His Intellectual Profile 221 Danilo Di Lanzo part 3 Plato Plato and the Socratics 237 Luc Brisson Philosopher Socrates? Philosophy at the Time of Socrates and the Reformed Philosophia of Plato 268 Livio Rossetti A Literary Challenge: How to Represent Socrates’Daimonion 299 Stefano Jedrkiewicz The Logical Structure of Socrates’ Expert-Analogies
    [Show full text]
  • 5 Phaedo's Zopyrus (And Socrates' Confidences)
    Copyrighted material - Taylor & Francis Livio Rossetti, FORMERLY UNIV.PERUGIA (RETIRED),25/03/2015 From the Socratics to the Socratic Schools Classical Ethics, Metaphysics and Epistemology Edited by Ugo Zilioli Copyrighted material - Taylor & Francis Livio Rossetti, FORMERLY UNIV.PERUGIA (RETIRED),25/03/2015 First published 2015 by Routledge 711 Third Avenue, New York, NY 10017 and by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Routledge is an imprint of the Taylor & Francis Group, an informa business © 2015 Taylor & Francis The right of the editor to be identifi ed as the author of the editorial material, and of the authors for their individual chapters, has been asserted in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Trademark notice : Product or corporate names may be trademarks or registered trademarks, and are used only for identifi cation and explanation without intent to infringe. Library of Congress Cataloging-in-Publication Data From the Socratics to the Socratic schools : classical ethics, metaphysics, and epistemology / edited by Ugo Zilioli. — First [edition]. Includes bibliographical references and index. 1. Socrates. 2. Philosophy, Ancient. I. Zilioli, Ugo, 1971– editor. B317.F77 2015 183'.2—dc23 2014040827 ISBN: (hbk) 978-1-84465-843-5 ISBN: (ebk) 978-1-315-71946-7 Typeset in Sabon by Apex CoVantage, LLC Copyrighted material - Taylor & Francis Livio Rossetti, FORMERLY UNIV.PERUGIA (RETIRED),25/03/2015 Epigraph Always keep Ithaca in your mind.
    [Show full text]