Schole. Философское антиковедение и классическая традиция @classics-nsu-schole
Статьи журнала - Schole. Философское антиковедение и классическая традиция
Все статьи: 700
The reception of Aristotle’s interpretation of Plato’s forms in Plotinus and Al-Farabi
Статья научная
This paper makes four arguments to challenge attributing to Plato a theory of Forms. I begin by closely studying Aristotle’s critique of the Forms to show that Aristotle was more focused on the epistemological implications of the Forms as opposed to their existence. Additionally, it remains unclear as to whether Aristotle was targeting Plato or the Platonists in his critiques. I then turn to the inconsistencies inherent in Plato’s discussion of the Forms. Essentially, this is incumbent upon Plato’s commitment to the belief that writing and language fail to capture the Forms holistically. As such, Plato’s variegated discussions of the Forms in the dialogues reflect his commitment to the mutability of the world concurrently with language. This carries over to the reception of Plato and Aristotle in Antiquity and beyond. I show that starting from Antiochus of Ascalon onwards, Plato and Aristotle were accepted to be representatives of a consistent philosophy. This historical ‘harmonization’ of Plato and Aristotle shows that opposition between both thinkers concerning the Forms was not a commonly held view. I then turn to Plotinus who syncretised Plato’s Forms with Aristotelian Intellect which was appropriated by al-Fārābī who rejected the idea that there had been any distinction in the first place. Al-Fārābī composed a treatise on the harmony of Plato and Aristotle, whereas Plotinus based his entire philosophical enterprise on the synthesis of Platonic-Aristotelian philosophy that proved historically influential. The resulting thesis of this paper is that any close historical study of Aristotle’s interpretation of Plato’s Forms would show that one cannot attribute to Plato a theory of Forms without facing serious contradictions.
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The soul-parts as a cause of embryogenesis in Aristotle's De generatione animalium
Статья научная
In De generatione Animalium Aristotle proposes a theory of embryogenesis and indicates its causes. An account of embryo’s animation plays an important role in this theory. From the moment of conception foetus is generated as a living and animated being, and its actual soul appears as a principle of its development and growth. However, unless embryo comes to perfection its soul is also incomplete. The animation of the embryo is a process, which consists of successive actualization of its soul’s parts and powers. Parts of the soul are both the causes of generation and the actuality of yet non-perfected embryo. In this paper Aristotle’s conception of embryogenesis will be considered in the context of his doctrine of soul-parts and organic composition.
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The theory of "union-distinction" as a paradigm of Gr. Palamas’ methodology
Статья научная
The issue concerning the real existence of the divine energies and consequently their relation to the divine essence is remarkably important for Christian Metaphysics. This study deals with the way in which Gr. Palamas included in this perspective the theory on unions and distinctions, which derives from Pseudo-Dionysius the Areopagite’s works, who is considered to be one of the main founders of Christian theology. It is also important to mention that the study deals with matters that, on the one side, have formed a tradition in the history of Christianity and, on the other, are subsumed in the context of the hesychastic controversy of the fourteenth-century, during which the specification of both the similarities and the differences between philosophy and theology was decisively raised.
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Статья научная
Based on approach, which stems from neoanalysis and intertextuality, the paper aims to highlight the suitability of Achilles’ afterlife place through escalation of alternatives. Beginning with the Underworld, the research goes on with the Elysian Fields, the Islands of the Blessed and Mount Olympus and ends up with Leuke Island, presenting an updated information about it, carrying out a comparative analysis and justifying it as the most appropriate afterlife place for the hero via a holistic context whose focal points are cult, caliber, mythological and symbolic reasons.
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Theory and method: bridging the gap between history and archeology
Статья научная
This article aims to bridge the gap between history and archaeology by linking the methodological and theoretical developments of both scientific disciplines. This is done by tracing general societal trends and developments within both disciplines, divided into five periods, from the professionalization of the sciences in the nineteenth century, up to the present day. The result will hopefully offer practitioners of both disciplines an insight into the others’ intellectual framework, and thereby foster better understanding and opportunities for future cooperation.
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Time and eternity from plotinus and Boethius to Einstein
Статья научная
This article seeks to show that the views on time and eternity of Plotinus and Boethius are analogous to those implied by the block-time perspective in contemporary philosophy of time, as implied by the mathematical physics of Einstein and Minkowski. Both Einstein and Boethius utilized their theories of time and eternity with the practical goal of providing consolation to persons in distress; this practice of consolatio is compared to Pierre Hadot’s studies of the “Look from Above”, of the importance of concentrating on the present moment, and his emphasis on ancient philosophy as providing therapy for the soul, instead of mere abstract speculation for its own sake. In the first part of the article, Einstein’s views are compared with those of Plotinus, and with the elucidation of Plotinus’ views provided in the Arabic Theology of Aristotle. The second part of the article studies Boethius’ Consolation of Philosophy, which, contrary to recent interpretations, is indeed a genuine consolation rather than a parody thereof. The Consolation shows how the study of the Neoplatonic philosophical curriculum can lead the student along the path to salvation, by awakening and elaborating his innate ideas. To illustrate this doctrine, a passage from the little-known Pseudo-Boethian treatise De diis et praesensionibus is studied. Finally, after a survey of Boethius’ view on fate and providence, and Aristotle’s theory of future contingents, I study Boethius’ three main arguments in favor of the reconcilability of divine omniscience and human free will: the distinction between absolute and conditional necessity, the principle that the nature of knowledge is determined by the knower, and finally the doctrine that God lives in an eternal present, seeing past, present, and future simultaneously. This last view, developed primarily from Plotinus, is once again argued to be analogous to that advocated by contemporary block-time theorists on the basis of Eisteinian relativity. God’s supratemporal vision introduces no necessity into contingent events. Ultimate, objective reality, for Boethius as for Plotinus and Einstein, is atemporal, and our idea that there is a conflict between human free will and divine omniscience derives from a kind of optical illusion, caused by the fact that we cannot help but think in terms of temporality.
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Traduttore traditore: проблемы перевода платоновского "Теэтета"
Статья научная
Задача этой небольшой заметки - показать на конкретных примерах, как в некоторых русских переводах «Теэтета» смысл меняется на ровно противоположный, что, разумеется, не просто существенно затрудняет понимание текста для читателя, не владеющего древнегреческим, но порой доводит его до неразрешимого логического тупика. В статье анализируются два примера из перевода Т.В. Васильевой в сравнении с некоторыми другими переводами с рассмотрением соответствующих контекстов диалога: Th. 160e7-8 и 164c7-d2. Важно, что это не проходные места, а ключевые для выстраивания Платоном логики софистов: в первом случае он показывает необходимое отсутствие субъекта ощущения в концепции всеобщего движения; во втором - роль «соглашения о словах» в эристической стратегии софистов. В обоих случаях перевод Васильевой, к сожалению, может только запутать читателя и заставить его усомниться в логике и связности платоновского текста. С точки зрения истории переводов Платона было бы небезынтересно рассмотреть возможные источники ошибки в первом примере (Th. 160e7-8.) у разноязычных переводчиков разных эпох. С точки зрения практики анализ перевода «Теэтета» Васильевой, включенного в «каноническое» русскоязычное издание Платона, показывает одно: настоятельно необходим новый перевод «Теэтета» на русский язык.
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Tritogeneia, Poseidon's trident and early sacred trinity
Статья научная
The name Tritogeneia likely means ‘born of the Third’, this Third one being the supreme god, the Most High. Poseidon (at least Poseidon Helikonios) was once such a god. He was the lord of the water that descended from heaven and a deity closely associated with the celestial pole. His trident is the symbol that indicates his celestial nature, and this symbol developed from a previous one - a raised hand with three fingers. This number of fingers signified the similarity with the dwellers of the sky - the birds, with their three toes in front.
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Статья научная
The article analyses and juxtaposes the images of the eschatological soteriological figures of Melchizedek in 11QMelchizedek (11Q13) and the “Son of God” in 4QApocryphon of Daniel (4Q246). Identifying the differences in the soteriological concepts reflected in 11Q13 and 4Q246, the author reaches the following main conclusions. God the Creator is transcendent to creation; Melchizedek is predominantly the spiritual head of the entire Universe (cf. also 4Q521, frag. 2, 2:1 of the “Messiah” of the Lord), who during the Eschaton will put an end to all the dark forces of creation led by Belial, atone for the sins of the worthy and retaliate against the sinful. As for the “Son of God” in 4Q246, his mission is mainly directed to earthly affairs, albeit on a global scale; he appears as a lay and military leader who comes at a critical moment to the aid of God’s people and is called to establish a just and righteous world order and in fact to become the sovereign of the united earthly kingdom. To a certain extent the image of the “Son of God” in 4Q246 may be compared with the personality of the eschatological “messenger who announces peace ( שלום )” (Isa. 52:7), i.e. establishes socio-political welfare on earth (cf., e.g., 4Q246, frag. 2, 2:5–6), and who is identified in 11Q13 2:16, 18 with the figure of the “anointed”/”prince” mentioned in Dan. 9:25 (the lay Messiah). Melchizedek, on the other hand, appears in 11Q13 as a divine figure on a universal, not just global, scale—one could even say like a second “God” within the created universe. As for the “messenger of good who announces salvation, saying to Zion: your God reigns” (Isa. 52:7), referred to in 11Q13 2:18–24, this is probably the Teacher of Righteousness of the Qumran community (the priestly Messiah).
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Ultimum dilemma Брута или возможно ли моральное оправдание убийства Цезаря?
Статья научная
Данная статья представляет собой исследование того, насколько может быть оправдано применение моральной и философской рефлексии при совершении преступления. Поступок - результат решения уравнения со многими переменными, преодоление противоречий правовых, нравственных, философских, эмоциональных. Однако современная правовая и этическая мысль абсолютизировала аргументы против убийства во всех его формах, закрыв тем самым путь для понимания его причин и мотивов. В качестве примера мы исследуем заговор и убийство Цезаря в Риме в 44 г. до н.э. В статье вскрываются объективные различия в понимании морали в античности и в современной этической науке. На основе сохранившихся документов той эпохи анализируются философские и этические основания, которые могли помочь в решение этой дилеммы. В первую очередь мы рассмотрели философско-политические работы и эпистолярное наследие Цицерона, размышления которого об обязанностях гражданина могли повлиять на решение Брута участвовать в заговоре против Цезаря и принять моральный выбор как свою судьбу. Брут действовал не как убийца, а как выразитель общественной цели и публичной пользы, для которого целью поступка было общественное благо, несовместимое с тиранией.
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Статья научная
The paper considers the role of religious rituals for the early Christian communities during the second and third centuries CE. The majority of Christians were illiterate, thus at that time rituals might have been as important as the written texts for Christian communities in terms of group bonding and group identity. They were easier to perceive and remember, and more likely to instill a sense of unity within a group. The question is whether these religious rituals united various Christian groups as well or distinguished and separated them from each other. Two Christian rituals are examined: baptism and eucharist, since they are different regarding their frequency and emotional arousal. We can see that the Christian authors paid more attention to the theological grounds of baptism, but practical issues of eucharist, and naturally demonstrated greater diversity in these parts. Moreover, eucharist being a repetitive ritual, seems to have been more important for discriminating “heretics”, i.e., representatives of other Christian groups, who were allegedly performing this ritual “incorrectly”.
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Veritative ontology: reinterpreting Ancient Greek philosophy
Статья научная
This article proposes a revision of the traditional interpretation of ancient Greek ontology and indicates what consequences this revision may have for political reflection. The basis for the interpretation laid out here lies in classicist Charles H. Kahn’s work on the meaning and function of the verb “to be” (einai) in ancient Greek. Kahn asserts that the original and fundamental meaning of einai was veritative (veridical) rather than existential – it was used to signify truth, not existence. Though the significance of Kahn’s research has been widely acknowledged, the influence of his analyses on interpretations of Greek ontology seems disproportionately small in comparison. The veritative interpretation remains on the margin of studies dominated by the existential interpretation. My article is meant as a contribution to the project of building a veritative interpretation of Greek ontology. I intend to show, using certain examples, the forms of this interpretation and possibilities it presents. For scholars of ancient Greek philosophy, it is often difficult to distinguish between its ontological and epistemological aspects. As I will try to show, this state of affairs results from a post factum imposition of the existential interpretation on Greek thought. The problem is greatly reduced when we use the veritative paradigm in place of the existential paradigm. It also becomes easier to grasp the unity of Greek philosophy, especially the unity of ontology and epistemology. A veritative interpretation of Greek ontology carries with it important consequences for our understanding of Greek political philosophy as well. One of the key consequences is a “formal” (as opposed to “material”) understanding of concepts fundamental to Greek political reflection, such as the “good” and “justice.” As a result, discussion on ancient Greek political and legal reflection can be conducted from a fruitful new perspective.
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Статья научная
This paper aims at pointing out differences between the perception of virtues in Platos Protagoras and especially the Symposium and in Iamblichus. The argument is focused on the fact that, although both philosophers agree that virtues can be taught and they are therefore a social activity, in Plato there is a certain significance laid on the social role of virtues as well as on the cardinal importance of love as a sentiment that leads to temperance, in Iamblichus, what is more adequate for a philosopher to exercise is rather the hieratic values, while the temperance is the virtue that leads to the union with god. Based on that argument and in the fact that theurgy as a practice is more personal than social, we could possibly trace in representative philosophical thoughts of these eras the change of worldviews between classical and late antiquity, as, at any rate, the historical research shows.
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Статья научная
This essay aims to understand the tragic character of the first philosophers in Nietzsche’s Philosophy in the Tragic Age of the Greeks. It claims that their tragicity should be understood based on the categories of personality and grandiosity in so far as they are related to these philosophers’ experience of the monstrous and their heroic response to this experience through the artistic production of concepts. The first philosophers carry out a symbolic mediation of the presence of the monstrous in culture, which is so important to preserve the connection between culture and life, in such a way that they make it possible for their culture to live a life in abundance. Nietzsche is aware that the categories used by human beings in general have a fictional and intrinsically artistic nature. When considering the first philosophers, he consciously makes use of fictional and artistic categories (where the monstrous is included too). Like these philosophers, he asserts himself as a tragic hero who artistically produces this kind of categories in response to his own experience of the monstrous in modern culture. The tragicity of the first philosophers is, therefore, fundamentally related to them being an inspiring ideal created by Nietzsche the tragic philosopher.
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Whitehead's organismic conception of god and its religious availability
Статья научная
In the article of the professor of the University of Athens, Leonidas Bargheliotis, the organismic conception of God in the works of Whitehead is examined and shows how, within the framework of his metaphysical scheme, the British philosopher justifies the necessity of the existence of the first principle and determines its essential characteristics. Whitehead's first principle is compared with Aristotle's Armsman, and it turns out that the main "corrections" of the Aristotelian scheme by Whitehead can be read in value-oriented terms.
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Why protagoras gets paid anyway: a practical solution of the paradox of court
Статья научная
The famous dispute between Protagoras and Euathlus concerning Protagoras's tuition fee reportedly owed to him by Euathlus is solved on the basis of practical argumentation concerning actions. The dispute is widely viewed as a kind of a logical paradox, and I show that such treating arises due to the double confusion in the dispute narrative. The linguistic expressions used to refer to Protagoras's, Euathlus's and the jurors' actions are confused with these actions themselves. The other confusion is the collision between the pairs of incompatible actions ambiguously expressed by two different pairs of sentences, one of which is a propositionally consistent pair whereas the other is an inconsistent one. The actional (practical) paradox solution aims to clear up these confusions by means of two core borderlines, propositional and expressive, drawn between the actions and the propositions. The propositional distinction says that actions are empirical facts and they lack truth values unlike propositions, which are mental entities and are often employed for referring to the actions. This distinction helps to avoid the confusion between the empirical incompatibility of actions and the truth-functional inconsistency of propositions. The expressive distinction claims that although the same linguistic sentences can be used to refer both to actions and propositions, two empirically incompatible actions can be expressed both by a pair of inconsistent propositions as well as by a pair of consistent ones. Therefore, the action of Protagoras's being paid may be linguistically symbolized in four different ways: Protagoras gets paid due to the verdict, Protagoras gets paid due to the contract that amount to Protagoras does not get paid by the contract and Protagoras does not get paid by the verdict respectively, and likewise for Euathlus's actions. The two distinctions are used for classifying the two groups of paradox solutions, legal and logical, proposed so far depending on which of the two confusions they purport to escape from. The actional reconstruction of the paradox suggests that there is only one single agent in the dispute, Protagoras, while the other named Euathlus is a ‘phantom,' which most probably was invented by Protagoras himself for the sake of creating this challenging sophism.
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«Гераклит» Хайдеггера, Aletheia и парадокс лжеца
Статья научная
В этой статье я рассматриваю интерпретацию Хайдеггером греческого слова « aletheia » (истина) с логической точки зрения. Хайдеггер утверждает, что греческие философы связывали термин « aletheia » с «несокрытым» («Die Unverborgenheit»). Как же будет выглядеть «парадокс лжеца», если мы используем Хайдеггерово «Die Unverborgenheit» вместо понятия «истина»? Я утверждаю, что, если использовать понятие истины в смысле Хайдеггера, то ясной логической формулировки «парадокса лжеца» не получится. Это обстоятельство позволяет подвергнуть сомнению толкование Хайдеггера, так как «парадокс лжеца» - это один из древнейших парадоксов, сформулированных в греческой философии.
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«Двоякое скажу»: аргументация Эмпедокла в пользу плюрализма (B 17 DK)
Статья научная
Часто ставится вопрос о том, что последователи Парменида приняли плюрализм необоснованно. Статья показывает, что фрагмент В 17 DK Эмпедокла может быть представлен как три последовательных аргумента в пользу множественности сущего: метафизический, онтологический и про-элеатовский. Кроме того, все рассуждение представляет собой интертекстуальный аргумент, то есть такой, который получает свою убедительность только в контексте того исходного, но сформулированного в другом учении аргумента, на который он отвечает. Обоснование плюрализма у Эмпедокла в В 17 DK становится ясным только в контексте рассуждений Парменида в В 8 DK.
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«Дедалы речей». Софистика в современных исследованиях
Статья научная
В статье предложен обзор работ, посвященных софистике (в том числе изданий фрагментов софистов) на русском языке, включая переводные издания, а также составлен критический библиографический обзор изучения софистики в западных исследованиях (преимущественно англо-американских) за последние 60 лет. Рас-смотрены основные интерпретации учений Протагора и Горгия. Дан обзор некоторых современных дискуссий вокруг этих персонажей.
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