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Von Pflanzen Und Pflichten Zum Naturalistischen Ursprung Des Stoischen Kathēkon SCHWEIZERISCHE BEITRÄGE ZUR ALTERTUMSWISSENSCHAFT | 50 1 Von Pflanzen und Pflichten Zum naturalistischen Ursprung des stoischen kathēkon MANUEL LORENZ Schweizerische Beiträge zur Altertumswissenschaft (SBA) Band 50 Im Auftrag der Schweizerischen Vereinigung für Altertumswissenschaft herausgegeben von Leonhard Burckhardt, Ulrich Eigler, Gerlinde Huber-Rebenich und Alexandrine Schniewind Manuel Lorenz Von Pflanzen und Pflichten Zum naturalistischen Ursprung des stoischen kathēkon Schwabe Verlag Die Druckvorstufe dieser Publikation wurde vom Schweizerischen National- fonds zur Förderung der wissenschaftlichen Forschung unterstützt. Erschienen 2020 im Schwabe Verlag Basel Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Dieses Werk ist lizenziert unter einer Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0) Abbildung Umschlag: Schierling, Conium maculatum, Oso Flaco Lake, California; Foto: Sandy/Chuck Harris; CC BY-NC 2.0 Umschlaggestaltung: icona basel gmbh, Basel Satz: Kathrin Strohschnieder, Oldenburg Druck: CPI books GmbH, Leck Printed in Germany ISBN Printausgabe 978-3-7965-4148-3 ISBN eBook (PDF) 978-3-7965-4190-2 DOI 10.24894/978-3-7965-4190-2 Das eBook ist seitenidentisch mit der gedruckten Ausgabe und erlaubt Volltextsuche. Zudem sind Inhaltsverzeichnis und Überschriften verlinkt. [email protected] www.schwabe.ch Inhalt Danksagung ................................................................. 11 Zitierweise der Fragmente ................................................. 13 I Einleitung .............................................................. 17 1 These ............................................................... 17 2 Positionierung ..................................................... 19 3 Quellenwahl ....................................................... 21 3.1 Ciceros De finibus, Buch 3 .................................... 23 3.2 Stobaios ....................................................... 25 3.3 Diogenes Laertios ............................................ 28 4 Aufbau der Rekonstruktion ...................................... 31 II Die Exposition des kathēkon ........................................... 35 1 Die Definition und das Problem einer konsistenten Lesart ..... 37 2 Eine kleine Problemgeschichte der Übersetzungen ............. 38 2.1 Pflicht ........................................................ 39 2.2 Duty und fitness of behaviour .............................. 42 2.3 Proper function .............................................. 43 2.4 Appropriate action, angemessene Handlung, le convenable etc. ............................................ 44 2.5 Kurzes Fazit .................................................. 46 3 Mögliche Auswege ................................................ 47 3.1 Verwendeten die Stoiker ʻprattein’ in der Definition des kathēkon? ................................................ 47 3.1.1 Sollten wir Diogenes Laertios bei ʻproachthen’ trauen? .................................. 48 3.1.2 Was steht bei Stobaios? ............................... 51 3.2 Würde uns ʻproachthen’ zu einer konsistenten Lesart der kathēkon-Definition verhelfen? ......................... 53 3.3 Handelt es sich um eine allgemeine Definition? ............ 55 6 Inhalt III Das kathēkon als praxis ................................................ 59 1 Muss ʻprattein’ ein Handeln bezeichnen? ........................ 59 1.1 Unterschiedliche Verwendungsweisen eines Ausdrucks. Ein Beispiel: ʻnicht-rational’ oder ʻirrational’ .............. 61 1.2 ʻPrattein’ und ʻpraxis’ bei den Stoikern ..................... 64 2 Anknüpfungspunkte bei Aristoteles ............................. 65 2.1 Praxeis als Aktivitäten aller Lebewesen .................... 67 2.2 Praxis als Bewegung in Richtung eines Bestzustands ..... 70 2.3 Globale Teleologie bei Aristoteles? .......................... 73 2.4 Grenzen der gemeinsamen Basis ............................ 76 2.5 Selbsterhaltung als Bestzustand ............................ 79 2.6 Ein biologischer Ursprung des ethischen praxis-Begriffs bei Aristoteles? ............................................... 85 3 Fazit: Merkmale des biologischen praxis-Begriffs bei Aristoteles ..................................................... 88 IV Weitere Merkmale der naturalistischen Basis ....................... 91 1 Eulogos apologismos: eine gut-begründete Erklärung ........... 92 1.1 Die Natur als Massstab für gut-begründete Erklärungen ................................................. 92 1.2 ʻEulogos’ als Bestandteil naturwissenschaftlicher Theoriebildung bei Aristoteles .............................. 95 1.3 Gut-begründete Erklärung und Empirie .................... 96 1.4 Gut-begründete Erklärung und Teleologie .................. 100 1.5 NNU und das Wesen des Lebewesens ....................... 103 1.6 Zur personifizierenden Sprache – Noch einmal: ʻlokal’ vs. ʻglobal’ ............................................. 104 1.7 Kurze Zusammenfassung ................................... 105 2 Naturbeobachtung und kathēkon ................................ 106 2.1 Beobachtbarkeit und Objektivität .......................... 107 2.2 Die Vorzeitigkeit: «nachdem es getan wurde (prachthen)» .......................................... 108 3 Zum Ausdruck ʻkathēkon’ und zur Etymologie ʻkata tinas hēkein’ ................................................. 111 3.1 Zenons Pionierleistung ...................................... 111 3.2 Die Etymologie ʻkata tinas hēkein’ ........................... 113 Inhalt 7 3.3 «Was bestimmten Menschen oder Personen zukommt» ......................................... 115 3.4 «Was bestimmten Lebewesen (von Natur aus) zukommt» .................................................... 119 3.5 Noch einmal: Anknüpfungspunkte bei Aristoteles? ....... 121 4 Resümee ........................................................... 124 V Die weiteren Bestimmungen des kathēkon: Wie weit trägt die naturalistische Basis? ............................. 1 2 7 1 Das kathēkon als «Betätigung, die den natürlichen Anlagen entspricht» ............................................... 130 1.1 Die naturgegebene Ausstattung jedes Lebewesens ........ 130 1.2 Oikeiōsis und kathēkon ...................................... 132 1.3 Teleologischer Erfolg und Misserfolg ....................... 136 2 Aktivitäten ʻgegen das kathēkon’ bei Pflanzen und Tieren ...... 140 2.1 Fehler bei nicht-rationalen Lebewesen ..................... 140 2.2 Aktivitäten, die den natürlichen Anlagen zuwiderlaufen .. 142 3 Kathēkon, Bestzustand (aretē) und Ziel (telos) ................... 146 3.1 Kathēkon und aretē .......................................... 146 3.2 Kathēkon und telos: Komplexität des Lebewesens und teleologischer Erfolg ......................................... 149 3.3 Kathēkon und globaler teleologischer Erfolg ............... 152 4 Resümee ........................................................... 153 VI Die kathēkonta auf der Stufe des Menschen .......................... 155 1 Das kathēkon als Aktivität in Folge eines rationalen Impulses ............................................... 156 1.1 Der Handlungsimpuls (hormē) .............................. 156 1.2 Handlungsimpuls und kathēkon ............................ 158 2 Der Gegenstand der kathēkonta: die proēgmena ................. 160 2.1 Wie motivieren proēgmena ein kathēkon? .................. 162 2.2 Anknüpfungspunkte ........................................ 166 3 Der weise Naturbeobachter ist Massstab des kathēkon ......... 168 3.1 Der Weise als «Archeget» beim «Finden» des kathēkon .................................................. 169 3.2 Der Weise als «Exeget» des Naturgesetzes .................. 172 3.3 Die Natur als «Lehrerin» der kathēkonta ................... 175 8 Inhalt 4 Wie gut ist die gut-begründete Erklärung? ....................... 178 4.1 Der Weise weiss, was er tut .................................. 180 4.2 Kann ein Normalsterblicher sicher sein, dass eine Handlung ein kathēkon ist? ................................. 183 4.3 Weiss der Weise, was ihn erwartet? ........................ 186 VII Zusammenfassung ..................................................... 191 VIII Literaturverzeichnis .................................................. 199 1 Primärliteratur (und Kommentare) .............................. 199 2 Sekundärliteratur ................................................. 202 Danksagung Die folgende Arbeit ist die leicht überarbeitete Fassung meiner Dissertation, die ich an der Universität zu Köln (2015–2016) und der Université de Fribourg (2016–2018) verfasst und im Juli 2019 verteidigt habe. Allen voran gilt mein besonderer Dank den beiden Betreuern der Arbeit. Christoph Helmig und Filip Karfik haben sich in sämtlichen Belangen für mich eingesetzt, auch in solchen, die über die unmittel- bare Forschungsarbeit hinausgingen. Die Arbeit an der Université de Fribourg war wissenschaftlich wie privat äusserst bereichernd, nicht zuletzt weil Filip Karfik in jeglicher Hinsicht ein so sorgsamer und grosszügiger Gastgeber war. Für fachliche und persönlichen Unterstützung während der letzten Jahre – ob in Kolloquien, im Griechisch-Lesekreis oder ausserhalb der Universitäten – danke ich Nicolas D’A ndres, Tiziano Dorandi, Ercole Ercu lei, Guy Gu ldentops, Kel ly Harrison, Christoph Horn, Tamar Khubalava, Theo Kobusch,
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