Peitho. Examina Antiqua
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Peitho. Examina Antiqua jest międzynarodowym czasopismem poświęconym badaniom starożytnej myśli greckiej, rzymskiej i bizantyjskiej. Czasopismo publikuje oryginalne artykuły, tłumaczenie, recenzje i krótsze teksty w zakresie filozofii, literatury, historii i języka. „Peitho. Examina Antiqua” przyjmuje teksty w języku angielskim, francuskim, niemieckim, włoskim i polskim.
Peitho. Examina Antiqua is an international journal devoted to the investigation of ancient Greek, Roman and Byzantine thought. „Peitho. Examina Antiqua” publishes original research papers, translations, reviews and short notes in the fields of philosophy, literature, history and language. The languages of publication are English, French, German, Italian and Polish.
Redaktor naczelny:
Marian Wesoły
Kontakt:
Instytut Filozofii UAM
ul. Szamarzewskiego 89 C
60–568 Poznań / Poland
e-mail: peitho@amu.edu.pl
Strona www: http://peitho.amu.edu.pl/
Nazwa wydawcy:
Wydawnictwo Naukowe Instytutu Filozofii UAM,
ul. Szamarzewskiego 89C 60-568 Poznań
ISSN: 2082–7539
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Item Adventures of the Mind: Livio Rossetti’s Other Parmenides(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2019) Zucchello, DarioItem Ahistoryczna wizja Platona i przedsokratyków?(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Pacewicz, ArturItem Anaximander’s ‘Boundless Nature’(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2013) Couprie, Dirk L.; Kočandrle, RadimThe usual interpretation has it that Anaximander made ‘the Boundless’ (τὸ ἄπειρον) the source and principle of everything. However, in the works of Aristotle, the nearest witness, no direct connection can be found between Anaximander and ‘the Boundless’. On the contrary, Aristotle says that all the physicists made something else the subject of which ἄπειρος is a predicate (Phys. 203 a 4). When we take this remark seriously, it must include Anaximander as well. This means that Anaximander did not make τὸ ἄπειρον the source or principle of everything, but rather called something else ἄπειρος. The question is, then, what was the subject that he adorned with this predicate. The hypothesis defended in this article is that it must have been ϕύσις, not in its Aristotelian technical sense, but in the pregnant sense of natura creatrix: the power that brings everything into existence and makes it grow and move. This ‘nature’ is boundless. It rules everything and in this sense it can be called ‘divine’. Being boundless, the mechanisms of nature, in which the opposites play an important role, are multifarious. The things created by boundless nature are not boundless, but finite, as they are destined to the destruction they impose onto each other, as Anaximander’s fragment says.Item Are Zeno’s Arguments Unsound Paradoxes?(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2013) Calenda, GuidoZeno’s arguments are generally regarded as ingenious but downright unsound paradoxes, worth of attention mainly to disclose why they go wrong or, alternatively, to recognise them as clever, even if crude, anticipations of modern views on the space, the infinite or the quantum view of matter. In either case, the arguments lose any connection with the scientific and philosophical problems of Zeno’s own time and environment. In the present paper, I argue that it is possible to make sense of Zeno’s arguments if we recognise that Zeno was indeed a close follower of Parmenides, who wanted to show that, if the plurality of beings existed, then various absurd consequences would follow. When doing so, he intended to highlight the compact and inarticulate nature of the being, and the human character of the system of world partitions producing the entities and the objects on which our knowledge is based.Item Aristoteles über die Psyche als Prinzip und Ursache des Lebens(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Meyer, Martin F.Biology is the most extensive field in the Corpus Aristotelicum. In his fundamental work De anima, Aristotle tries to fix the borders of this life science. The term ψυχή has a twofold explanatory status. On the one hand, ψυχή is understood as a principle of all living beings. On the other hand, it is understood as a cause of the fact that all living beings are alive. The paper is divided into three sections. (1) The first part shows why Aristotle discusses these issues in a work entitled Περὶ ψυχῆς. Since Pythagoras and Heraclitus, ψυχή was understood as a life principle: Pythagoras believed that men, animals and plants share the same nature: they are all ἔμψυχα and they are homogenous qua ψυχή. (2) The second part of this article deals with Aristotle’s definition of the soul in DA II: ψυχή is the principle of all living things. This establishes (i) the external criteria to divide living and non-living beings and (ii) the internal criteria to divide living beings. (3) The third part of this paper is concerned with the methodological consequences of this definition: the life functions (δυνάμεις τῆς ψυχῆς) are the central explanandum in Aristotle’s biology. De anima II defines such various life-functions as nourishment, sense-perception and locomotion. These capacities contour the main fields of the philosopher’s biological investigation. For Aristotle, the faculty of reproduction is a subtype of nourishment. Reproduction is the most important and most natural function of all living beings. Genetics is, therefore, the most important field in Aristotle’s biology.Item Aristotle’s Method of Understanding the First Principles of Natural Things in the Physics I.1(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Mouzala, Melinga G.This paper presents Aristotle’s method of understanding the first principles of natural things in the Physics I.1 and analyzes the three stages of which this method consists. In the Physics I.1, Aristotle suggests that the natural proper route which one has to follow in order to find out the first principles of natural things is to proceed from what is clearer and more knowable to us to what is more knowable and clear by nature. In the Physics I.1, the terms καθόλου (universal) and καθ΄ ἕκαστα (particular) are not used in their usual meaning (e.g., the meaning which the same terms have in the Posterior Analytics I. 2). This paper examines the Physics I.1 in comparison with the Posterior Analytics II. 19 in order to elucidate the meaning of καθόλου in the first chapter of Aristotle’s Physics. Furthermore, it reaches the conclusion that the structure of the natural world to which we belong determines the structure and the form of our knowledge. On the one hand, natural things are composite and, on the other hand, perception is involved in the initial grasping of natural things as composites. Thus, since perceptual knowledge is more accessible to us than any other kind of knowledge it is natural to reach knowledge of simple things, i.e., of the principles, starting our inquiry with the composites.Item Charisteria Livio Rossetti Oblata(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2011) Ranzato, SofiaItem Come rendere più forte il discorso più debole(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2013) Cianci, Dorellareview: S. Giombini, Gorgia epidittico, Perugia 2012.Item De Cicerone poeta — sine ira et studio(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2010) Bleja, PawełItem Defiance, Persuasion, or Conformity? The Argument in Plato's Apology and Crito(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2011) Domaradzki, MikołajThe present paper attempts to throw some light on the conundrum of Socrates’ political views in the Apology and Crito. The problem resides in that the Socrates of the Apology evidently undermines the authority of Athenian democracy, whereas the Socrates of the Crito argues that his escape from prison would be tantamount to disrespecting the state, which would in turn threaten the prosperity of the entire πόλις. The article suggests that in the two dialogues, the young Plato examines the possibility of steering a middle course between embracing relativism, on the one hand, and encouraging civil disobedience, on the other. Thus, the philosopher focuses primarily on investigating the two options, without either totally subordinating the citizen to the state, or unreflexively accepting any crude pragmatism.Item Divine Command and Socratic Piety in the Euthyphro(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2011) Koehn, GlenWhile Socrates was in his own way a deeply religious man, the Euthyphro is often thought to provide a refutation of the divine command theory of morality: the theory that what is morally good is good because it is divinely approved. Socrates seems to suggest that what is holy or pious (ὅσιος) is pleasing to the gods because it is holy, and not holy because it pleases them. Thus the dialogue is sometimes presented as showing that what is morally good and bad must be independent of the divine will. I argue that matters are not so simple, since there are several ways in which the gods could help determine which acts are good, for instance, by disposing certain human affairs which are relevant to moral decisions. Moreover, Socrates suggests that he has obligations to the gods themselves, and these obligations would have to depend in part on what pleases them. It follows that the dilemma which Socrates poses to Euthyphro (pious because loved by the gods, or loved by the gods because pious) does not offer two mutually exclusive alteratives. There are various ways for the preferences of such gods to help determine which acts are adequate for moral praise or blame. It could therefore hardly be the case that religious doctrines, if true, are irrelevant to the content of morality. Knowledge of the gods’ preferences, if such knowledge were available, would be of importance to moral theory. Socrates himself does not deny this, nor should we.Item Due modi di vedere la realtà in precario equilibrio(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2013) Robbiano, ChiaraReview: Iain McGilchrist, The Master and His Emissary, The Divided Brain and the Making of the Western World , New Haven-London 2012 (prima stampa 2009).Item Ethical Dimension of Time in Plato’s Apology of Socrates(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2011) Pacewicz, ArturThe aim of the present article is to analyse the Apology in its aspect of time. When defending himself against the charges, Socrates appeals to the past, the present and the future. Furthermore, the philosopher stresses the meaning of the duration of time. Thus, the seems to suggest that all really important activities demand a long time to benefit, since they are almost invariably connected with greater efforts. While the dialogue proves thereby to be an ethical one, the various time expressions also gain an ethical dimension.Item From Democritus to Bertrand Russell and Back(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2019) Motte, AndréAlthough Bertrand Russell is probably most famous for his “logical atomism,” it is his ethical thought that this article will attempt to contrast with the ethics of the founder of the ancient atomism: Democritus of Abdera. Russell has himself suggested certain affinity here. More concerned with practice than theory, both philosophers advocate a certain teleological and eudemonistic morality; furthermore, they both adopt the same approaches to various related topics. Yet, what had only been outlined by Democritus was extensively developed by Russell. Hence, it is worth examining whether there is any deeper common ground between the two: can Russell’s clarity throw some light on Democritus’ fragments?Item Hosion, eu dzen und Dikaiosune in der Apologie des Sokrates und im Euthyphro(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2011) Dottori, RicardoWhile linguistic and analytical interpretations of the Euthyphro are usually circumscribed to two passages of the dialogue (Euthphr. 10 a 2–11 b 1), there is a general tendency to disregard the distinc¬tion between the ὅσιον and the θεοφιλές. Consequently, one makes hardly any attempt to understand Plato’s criticism of religion. The concepts of θεραπεὶα τοῦ θεοῦ and ἀπεργασία provide us with the possibility of positively characterizing piety and distinguishing it from pure love affection. Contrary to the views of Schleiermacher and Gigon, but following Willamowitz, the present paper shows that the idea of service to the god consists in the doric harmony of Λόγος and Ἔργον, combined with various duties and services to the state. While this is precisely what justice is, the criticism of religion is not solely negative. Through justice, the ὅσιον becomes elevated to εὖ ζῆν and the highest ἀγαθόν in private as well as in public dimension. Without justice, one is left with the neccessity to flee to the other world and embrace the ὁμοούσια with the god, as shown in the Theaetus. If that is the meaning of Socrates’ death, then the idea resembles Kant’s postu¬late of the immortality of the soul, for in both cases one is faced with the neverending task of realizing the highest good. The question is whether it is possible to realize the δικαιοσύνη in a political life. Plato considers the issue in his the Republic, Sophist, Statesman and Laws. In the Statesman, justice is the primary goal of any political life that can only be attained through cultivting the divine relationship of harmoni¬ous elements in the ὅσιον. It is here that Plato’s doctrine of the ὅσιον becomes completed.Item Il metodo adatto per Eutifrone: una calma distanza(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2011) Candiotto, LauraThe present paper aims to discuss how the Socratic method operates with Euthyphro inside the Euthyphro. The first part of the article focuses on the character’s description, upon which it moves to analyzing the very method itself not only in terms of its argumentative form but also in terms of its psychological and social aspects. Euthyphro is shown to have been a supporter of religion that was entirely incapable of living up to the religious ideals that he so confidently advocated for. Through his portrayal of Socrates’ refutation of Euthyphro, Plato seeks not only to redeem his teacher but also to criticize the then society. When describing the Socratic method, the present paper proposes to view it with a “calm distance” on the grounds of the fact that the distinctive feature of the method consists in creating an emotional distance between Socrates and Euthyphro. The purpose of such a strategy is to make Euthyphro realize the weakness of his position and embrace the purification through the socratic elenchos.Item Il trattato di Anassimandro sulla terra(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2013) Rossetti, LivioThe present paper argues that the teachings of Anaximander are much better knowable than they actually appear, since a number of his teachings have the privilege of being almost transparent in their predicative content as well as in their logic. As a matter of fact, one can quite easily come to understand the train of thought which lies behind Anaximander’s most momentous conjectures. Thus, a largely unexpected Anaximander comes to light despite the availability of the majority of the relevant sources since 1903. Two main areas appear to be particularly prominent: on the one hand, the complex body of various conjectures and doctrines that helps to understand the system of spatial relationships from Miletus to the stars and, on the other hand, the equally complex body of conjectures and doctrines whose primarily concern is the macro-story of the Earth from its most remote past to its predictable future. The merits of Anaximander as an earth-researcher are much greater than one could actually imagine. It is suggested here that what philosophy owes to him in particular lies in his quest for knowledge, his method, his cognitive hybris, and his intellectual discipline, rather than individual doctrines. A comparison with Thales follows in the last paragraph.Item Kolejny tom studiów nad Sokratesem(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2010) Pentassuglio, FrancescaItem La vita politica e la vita contemplativa nella concezione aristotelica della felicità(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2012) Candiotto, LauraThrough the concepts of ἔργον and βίος, the article describes the two happiest forms of life, i.e., the theoretical and the political one, asking whether happiness is founded on the conjunction of the two. Focusing on the connection between philosophy, education and politics the paper emphasizes the role of contemplation as πράξις and the importance of philosopher for the city.Item La « Dimostrazione Propria » di Gorgia(Wydawnictwo Naukowe Instytutu Filozofii UAM, 2013) Wesoły, MarianThe label idios apodeixis/logos «particular (personal, original) demonstration or argument» of Gorgias is known to us only from the third section of the little work attributed to Aristotle under the title De Melisso, Xenophane, Gorgia. Its authenticity seems to be unjustly questioned. We try to show that from the Aristotelian perspective we can properly understand the context of Gorgias’ own argument from his lost treatise On Not-Being or On Nature. Parmenides – using implicitly the polysemy of the verb ἔστιν/εἶναι – presented a certain ontological argument «being is, because being is being». Gorgias, however, makes a parody of this by offering a meontological argument: «not-being is because not-being is not-being». Consequently Gorgias then attempts to demonstrate, by means of refutation, that «it is not either to be or not be», i.e. «nothing is». We propose, thus, a reconstruction of Gorgias’ account of meonological and nihilistic argumentation. In this context we find in Plato’s Sophist and in Aristotle’s writings certain allusions to Gorgias’ idios apodeixis, which have not been sufficiently recognized and properly interpreted.