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Authors:Georgiana Huian PubDate: Fri, 09 Dec 2022 06:00:59 GMT
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Authors:Nadège Corbière PubDate: Fri, 09 Dec 2022 06:00:58 GMT
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Authors:Monica Brînzei PubDate: Fri, 09 Dec 2022 06:00:58 GMT
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Authors:Iacopo Costa PubDate: Fri, 09 Dec 2022 06:00:57 GMT
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Authors:Matteo Esu PubDate: Fri, 09 Dec 2022 06:00:57 GMT
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Authors:Izabela Jurasz PubDate: Fri, 09 Dec 2022 06:00:56 GMT
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Authors:Sophie Serra PubDate: Fri, 09 Dec 2022 06:00:56 GMT
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Authors:Simon Monteillet PubDate: Fri, 09 Dec 2022 06:00:55 GMT
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Authors:Izabela Jurasz PubDate: Fri, 09 Dec 2022 06:00:55 GMT
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Authors:Maddalena Bonelli PubDate: Fri, 09 Dec 2022 06:00:54 GMT
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Authors:Benedetto Neola PubDate: Fri, 09 Dec 2022 06:00:54 GMT
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Authors:Benedetto Neola PubDate: Fri, 09 Dec 2022 06:00:53 GMT
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Authors:Stefano Pone PubDate: Fri, 09 Dec 2022 06:00:53 GMT
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Authors:Silvia Fazzo;Marco Ghione Abstract: This article proposes a follow up of Fazzo’s contributions on the stemma codicum of Aristotle’s Metaphysics – including her Chora 2015 paper, its completion in the 2017 Revue d’Histoire des Textes and, most recently, a contribution on the text of Zeta 17 in Aristotelica 1 2022. All of these are summarized and framed here in the context of today’s lively debate. We then introduce the data of Marco Ghione’s collation and comparison of the readings of the two oldest manuscripts J and E : J, the Vind. phil. gr. 100, early 9th century – the so‑called “Aristotle of Vienna” – is thus extensively compared with E, Paris. gr. 1853, early 10th century, with selected reference to the earliest hands at work (J, J2, E1). Based on Paul Maas’ theory of errors, we are now in condition to face the crucial issue : does the latter depend on the former ' This helps resolving the one residual opacity or incertitude concerning the upper part of the Metaphysics’ stemma. PubDate: Fri, 09 Dec 2022 06:00:52 GMT
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Authors:Monica Brînzei Abstract: Au f. 266r du manuscrit Vienne, ÖNB, 4497 un large colophon témoigne d’un épisode dramatique concernant une vague épidémique d’une violence particulière qui a eu un impact conséquent sur les activités de l’Universite de Vienne. Johannes Grössel, l’auteur de cette note, raconte comment en 1436 les cours ont été suspendus, les étudiants renvoyés chez eux, et qu’en une seule journée 70 étudiants et professeurs ont péri à cause de la peste. Le jeune étudiant Grössel a dû suspendre sa lecture des Sentences et déplorer la perte de trois de ses magistères illustres : Petrus Richter de Pirchenwart, Conradus de Herbst, Urbanus de Mellico et Johannes Straddler. L’article propose en annexe une transcription de ce colophon ainsi qu’une image de l’ecriture autographe de Johannes Grössel. PubDate: Fri, 09 Dec 2022 06:00:52 GMT
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Authors:Tiziano Ottobrini Abstract: This essay strives to illustrate the unusual philosophical category of exaiphnēs (“sudden ; instant”) which is testified in Damascius’ De principiis ; Damascius is the last diadochus of Neoplatonic Academy. It will be illustrated how Damascius takes up a rare idea contained in Plato’s Parmenides on the sudden, rigorously adjusting this notion to describe the irreducible transcendence of the ineffable principle with respect to the One, just like the sudden bursts into time without belonging to it. It will therefore be shown how this specificity of exaiphnēs appears to be taken up and enhanced in a Christological key about the Incarnation by Dionysius ps.‑Areopagite, turning somehow the theoretical reflection of the contemporary pagan philosopher Damascius into a Christian one. PubDate: Fri, 09 Dec 2022 06:00:51 GMT
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Authors:Maria Borriello Abstract: In the work of the Cistercian Garnerio de Rochefort, active in the second half of the 12th century, we find the formulation of a psychological doctrine based on the interweaving of the Augustinian model of videre and the Neoplatonic principle of a scalar order of the faculties of the soul. The idea of a visual‑cognitive ascent of the soul is used in the direction of an overtly mystical approach, typical of monastic spiritual theology. For Garnerio, the process of man’s inner refinement towards ecstatic‑cognitive assimilation to the divine coincides with a movement of psycho‑gnoseological progression from sense to intelligence, from the external sight of the sensible world to the spiritual one. The culmination is a direct intuition of the gaze with which God sees and understands all things, reachable only by intelligence. Of course, this vision will only be fully realised in the state of future bliss. However, during their earthly life, some men have been made capable, by divine gift, of approaching this summit of knowledge in an episodic and always imperfect way. For Garnerio, man’s turning to God is therefore conceivable only through the joint concurrence of grace and a perfective movement of the soul requiring an entry into himself in order to go supra se, to a place where he will be with God and in God. PubDate: Fri, 09 Dec 2022 06:00:51 GMT
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Authors:Maria Michela Sassi Abstract: Cet article vise à faire ressortir les fils hétérogènes de la pensée sur les émotions qui traversent la littérature philosophique et médicale grecque des cinquième et quatrième siècles avant J.‑C., contribuant à l’émergence de la sphère des passions en tant que territoire autonome pour l’exploration des faits mentaux. Nous examinons d’abord le modèle psychologique homérique dans le but de mettre en évidence son influence sur la littérature philosophique et non philosophique grecque des siècles suivants. Les auteurs hippocratiques, en particulier, se révèlent redevables du monisme «materialiste» d’Homère, mais on retrouve également des traces du modèle épique chez les penseurs qui, par la suite, se sont intéressés à la relation entre le corps et l’entité‑âme. Nous reconstituons ensuite l’évolution au cours de laquelle, d’Héraclite à Démocrite, de Platon à Aristote et au Péripatos, une notion du pathos en tant qu’emotion finit par émerger, prête à être acceptée et bien sûr précisée autant que retravaillée par les philosophies des âges hellénistique et romain. PubDate: Fri, 09 Dec 2022 06:00:50 GMT
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Authors:Virginia Giouli Abstract: Pourquoi l’essence réelle des choses n’est‑elle pas accessible à la science ' La science, affirme Aristote, est incapable de nous dire pourquoi la nature se conforme à des ratios donnés. Nous sommes donc privés d’un concept reconnaissable de l’idéal, du monde en soi. La tâche du scientifique consiste, par conséquent, à rendre le monde intelligible à l’intérieur d’un domaine conceptuel qui exclurait l’idéal. D’où l’approche non réaliste du monde d’Aristote. Dès lors, la «réalité» des êtres naturels et des objets se reflète dans nos engagements créatifs dans cette réalité afin d’en délimiter les instants. PubDate: Fri, 09 Dec 2022 06:00:50 GMT
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Authors:Stephen Gersh Abstract: Le système métaphysique du platonicien chrétien Marsile Ficin se caractérise par une ample utilisation des analogies et, plus particulièrement, de l’analogie de la lumière. Compte tenu de l’énorme éventail de ces applications, le présent article se concentre sur une question spécifique, à savoir celle de la relation entre lumière et ombre en relation avec sa notion de matière, et sur un texte spécifique : le Commentaire sur les «Ennéades» de Plotin, que Ficin a publié vers la fin de sa carrière. L’article se divise en trois sections : 1) Enquête sur une gamme d’applications de l’analogie de la lumière chez Ficin ; 2) Résumé de l’interprétation de Ficin concernant la doctrine de la matière (supérieure et inférieure) de Plotin, en particulier dans Ennéades I. 8, II . 4, et III . 6 ; 3) Discussion de la manière dont Ficin applique l’analogie de la lumière et de l’ombre à la doctrine de la matière. Un thème important de l’article est la presénce d’une tension structurelle entre les notions de matière en tant que continuum et en tant que «barrière», indiquée par l’analogie de l’ombre. Ce thème est exploité par Ficin en vue de renforcer la doctrine (dérivée de certains passages de Plotin) selon laquelle Dieu exerce la causalité sans aucune médiation entre lui et ses effets. PubDate: Fri, 09 Dec 2022 06:00:49 GMT
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Authors:Zdenek Lenner Abstract: Plutarch’s Dialogue on Love (Erōtikos), certainly one of his most sublime and intriguing masterpieces, has for a long time puzzled many readers and commentators, concerning both its attitude towards Plato and its precise political and metaphysical scope. At a first level, some have argued that the main theme of the dialogue, from beginning to end, is the praise of conjugal love, and that Plutarch’s revolutionary conception of marriage departs from Plato’s one. At a second level, some have objected that the main point is rather the central praise of the god of Love, which ensures the possibility for true human love, by rekindling the Thespian tradition of the Erōtideia. As regards politics and religion, Plutarch seems therefore to distance himself from Plato. Still, at a third level, many have noticed the great literary and philosophical debt of the Chaeronean towards his acknowledged model, for the dialogue is constantly borrowing from the Symposium and the Phaedrus. Whilst the reference to the latter is clearer, the influence of the former is much more problematic. All scholars have then struggled with the extraordinary absence in the text of the well‑known Erōs‑Daimōn, especially since Plutarch makes direct use of and explicit allusions to Diotima’s speech. How can we plainly explain such an enigmatic absence ' And does it necessarily mean any departure from the essence of Platonic philosophy ' We propose an entirely new reading of the Dialogue on Love based upon the general hypothesis that it dramatically and symbolically represents the birth through the text of the Erōs‑Daimōn. The whole dialogue reveals itself as being a staging of the locus classicus of Plato’s Symposium, the familial triad Plutarch‑Timoxena‑Autoboulos reflecting the philosophical triad Socrates‑Diotima‑Erōs‑Daimōn, which is further supported by the harmonization of the Egyptian triad Osiris‑Isis‑Horus with the Platonic triad Poros‑Penia‑Erōs in the Isis and Osiris. Thus, the birth of the philosophical love in the soul of the reader is finally happening. PubDate: Fri, 09 Dec 2022 06:00:49 GMT
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Authors:Andrea Vella Abstract: L’articolo cerca di rispondere alla domanda se la scelta di Calcidio di usare la parola silva per indicare la materia e, in particolare, il ricettacolo platonico influenzò le teorie dei filosofi di lingua latina del XII secolo, che tanto dovevano al commento di Calcidio al Timeo. In particolare, vengono analizzati alcuni dei più importanti passi sulla silva tratti dalle opere di Gilberto Porretano e Bernardo Silvestre. Al fine di rendere più chiaro l’esame dei brani, è proposta anche una breve ma completa rassegna dei diversi significati del termine silva e delle parole da essa derivate. Il risultato dell’analisi dei testi è che, sebbene nessuna delle tesi sulla silva di Gilberto e Bernardo sia stata direttamente influenzata dalle connotazioni di questo termine, tali connotazioni hanno probabilmente aiutato questi pensatori a comprendere meglio le affermazioni di Platone e Calcidio sulla natura primordiale. PubDate: Fri, 09 Dec 2022 06:00:48 GMT
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Authors:Karel Thein Abstract: In his 1906 book The problem of becoming and the notion of matter in Greek philosophy from its origins till Theophrastus, Albert Rivaud puts forward an entirely original (and nowadays largely forgotten) interpretation of the receptacle or chôra in Plato’s Timaeus. On his reading, Timaeus’ introduction of chôra signals the limits of the possibility to explain the formation of the cosmos by means of the opposition between the intelligible and the sensible. Opposing Aristotle and others in his wake, Rivaud firmly rejects the understanding of chôra as matter, without however identifying it as space in the sense of a system of intra‑cosmic coordinates. Instead, he sees the receptacle as a notion borrowed from a philosophical system otherwise alien to Plato’s thought, namely the atomism of Leucippus and Democritus. Neither the atomistic void nor chôra are like the modern space ; rather, in virtue of evoking “the unchanging theater of all changes”, they are “like the chaos, immense, gaping, populated by the infinite crowd of forms”. Rivaud concludes that, by introducing chora as a notion irreducible to the concept of becoming, Plato recognizes that the cosmogonic processes cannot be fully explained either on the basis of the relation of the cosmos to its intelligible model or through the logic of opposites that governs all change in the sensible realm. At the same time, the introduction of chôra (described through a variety of mostly biological metaphors) marks the limits of the artisanal model preeminent in the Timaeus, a model that endows the cosmogonic story with a new transparency and ensures the teleological dimension of the fully formed universe. The aim of the article is to re‑evaluate Rivaud’s audacious reading of the Timaeus with an eye to larger issues pertinent to a variety of ancient cosmogonies. PubDate: Fri, 09 Dec 2022 06:00:48 GMT
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Authors:Harold Tarrant Abstract: Ce que nous connaissons de l’exégèse antique du Timée est limité par le fait que le commentaire de Proclus ne continue pas au‑delà de Tim. 17a‑44b. Grâce à d’autres auteurs, nous possédons un seul fragment de Proclus lui‑même sur le réceptacle du Timée, et un seul fragment des commentaires de Jamblique sur l’espace. Je discute ici ces deux passages et ce que nous trouvons sur le réceptacle, la matière, et la chôra dans le corpus de Proclus. La doctrine que la matière est elle‑même dérivée de l’Un‑Bien et qu’elle ne peut devenir la source d’aucun mal est extrêmement importante pour l’intégrité du système. De plus, comme tous les réceptacles disséminés dans l’ensemble de son système métaphysique, la matière est concue comme une mère, et opposée au masculin et aux logoi formels. Quant au texte de Platon, Proclus n’est pas le premier philosophe à y avoir trouvé trois réceptacles, mais, par sa lecture détaillée du Timée, il est parvenu en certains endroits à ces trois phases du Réceptacle platonicien : une première phase privée de toute forme et qualité, une deuxième qui a reçu les formes, et une troisième en mouvement, désorganisée et irrationnelle, qui ne possède que des traces des formes. PubDate: Fri, 09 Dec 2022 06:00:47 GMT
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Authors:Emilie Kutash Abstract: Chora – le «cratère à mélanger» maternel, vannant et secouant de Platon – remplit «l’écart explicatif» entre les paradigmes formels «intelligibles et toujours existants» (48E5) et un monde encosmique «généré et visible». Proclus traite la gamme polysémique des termes utilisés par Platon pour chôra : hypodochê (réceptacle), kratêr (cratère à mélanger), etc., comme désignant des forces actives dans un univers où la sympathie cosmique règne, à partir des plus élevées, jusqu’aux plus basses manifestations de l’ «Un» transcendant. L’univers proclusien est un «hénothéisme», dans lequel une «unité» dominante surgit sur la totalité de l’Être et du Devenir. Chôra permet à la fois au monde immatériel et au monde matériel de recevoir, de manière appropriée à chacun, les mêmes dons transcendants que leurs homologues intellectifs‑intelligibles superieurs. Aucun niveau de la réalité n’est dépourvu de cette donation. La réceptivité (hypodochê), indéterminée, mais toujours active, est présente à tous les niveaux. L’âme reçoit l’Intellect, la temporalité reçoit le temps monadique, la matière reçoit la structure géométrique polyédrique, etc. Chôra n’est pas l’equivalent de la matière, mais permet à la matière d’être imprimée par des paradigmes formels. Dans son rôle de «cratère à mélanger», elle protège la matière de sa potentielle itérabilité et dissolution infinie. Dans l’univers proclusien, le Bien atteint la dernière et la plus extrême de ses limites, il est espace et lieu, recevant à la fois l’expansivité et une capacité à donner place à la forme pour qu’elle puisse s’imposer à la matière. Après tout, les dons lui sont accordés depuis la plus haute hypostase, celle de la Limite et de l’Illimité, premier niveau après l’Un lui‑même. Vitale pour la création, la Chôra est alors la «mère» de tout. Il n’est donc pas étonnant que, comme nous le dit Proclus, la chôra soit, en fait, la déesse Rhéa. En hommage à la littérature révélatrice antique, comme les Oracles chaldaïques, Homère et Hésiode, Proclus fournit une élucidation non seulement philosophique, mais aussi théologique, de la chôra. À la différence de Platon, il théologise la Physique. PubDate: Fri, 09 Dec 2022 06:00:47 GMT
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Authors:Thomas Kjeller Johansen Abstract: Dans De Caelo III .2 Aristote affirme, en guise de critique, que la description platonicienne des traces dans la chôra implique nécessairement l’existence préalable d’un cosmos avant le cosmos. Dans cet article je me penche sur le passage visé par Aristote (Timée 52d2‑53b5), afin de montrer comment celui‑ci peut être défendu contre l’objection d’Aristote. J’argumente que les traces sont des formes géométriques qui assurent les matériaux au démiurge. Dans ce sens, elles peuvent être considerées comme constitutives potentiellement des quatre corps, et rien de plus. PubDate: Fri, 09 Dec 2022 06:00:46 GMT
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Authors:Filip Karfík Abstract: How does Plotinus interpret the chora in Plato’s Timaeus ' For him, Timaeus 48e‑52d deals with matter (hyle). The identification of chora with hyle goes back to Aristotle’s Physics IV.2. Aristotle’s interpretation of Plato’s chora as matter was echoed by Theophrastus and the Stoics and prevailed in Middle‑Platonist, neo‑Pythagorean and early Christian authors. In addition to the identification of chora with hyle, the ancient interpreters of the Timaeus conflated hyle with Plato’s ananke (Tim. 47e‑48a). Plato himself distinguishes between chora and ananke. The latter denotes everything that appears in the “receptacle” prior to the ordering of the world by the demiurge, while chora is another name for the receptacle itself. In Plato, the receptacle accounts for the fact both that there are transient images of intelligible beings and that these images appear to occupy a place, i.e. that they are spatially extended. This is why the receptacle is given its alternative name “ground” (chora) and why it is also called “place” (topos) and “seat” (hedra). Although the receptacle itself cannot be spatially extended in the same way as that which appears “in it”, it is the cause of spatial extension. For Plotinus, two characteristics of matter are of primary importance : lack of size and impassibility. In the treatise II .4.[12].2‑5, he highlights the former, and in III .6[26].7‑19 he elaborates on the latter, while commenting once again on the former. In III .6[26].7‑19, he argues that this conception of matter is in line with how Plato conceives of it in the Timaeus. The “receptacle” cannot be acted upon (paschein) nor can it possess any size (megethos). Only the images of true beings “in” it can. In doing so, however, they make matter appear to “stretch out” alongside themselves. But this is not actually the case, because matter itself has no extension. On one point, however, Plotinus’ account differs from Plato’s. According to Plotinus, not only does matter not possess size, but it is not the cause of size either. The size of the appearances derives from the formulas (logoi) of which these appearances are images. Each formula encompasses within itself the measure of the size that its image will assume : the formula of horse encompasses the size of a particular horse, the formula of human being the size of a particular human being. Plotinus describes in more detail how a formula, in unfolding out of the soul, “stretches out”, thus acquiring size. He also makes a comparison between this process and the way in which formulas in the human soul display images of themselves in our image‑making faculty. He characterises this process as a motion starting from the formula and resulting in its “division” (merismos). This is what makes the image of the formula extended, i.e. divided partes extra partes, when it appears against the invisible background of matter. Since matter neither possesses size nor is the cause of it, it can be called “ground” (chora), “place” (topos) or “seat” (hedra) only in an improper way. PubDate: Fri, 09 Dec 2022 06:00:46 GMT
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Authors:Gerd Van Riel Abstract: La présentation ambiguë de la χώρα dans le Timée a donné lieu à une grande diversité d’interprétations, dont la plupart se sont inspirées de la critique aristotélicienne du discours de Timée. Depuis l’Antiquité, ceux qui ont voulu sauver l’analyse de Platon face aux objections formulées par Aristote se sont servis des notions et des présuppositions que celui‑ci a imposées au débat. Or, il importe d’essayer de dépouiller de ces présupposés la question de la χώρα, en cherchant à identifier les questions que Platon lui‑même s’est posé, et qu’il a voulu résoudre en établissant la notion de χώρα. Vu que, en Tim. 52d‑53b, Platon indique que la χώρα contenait des qualités avant l’intervention démiurgique, il faut accepter que ce réceptacle qui reçoit les éléments n’est pas sans forme et, dès lors, qu’il ne correspond pas à la notion aristotélicienne de la matière. Il s’agit plutôt d’une masse corporelle douée d’une motion déséquilibrée, et dont la nature n’est pas changée lors de l’imposition de la forme. La matérialité de cette masse corporelle ne faisant l’objet d’aucune conceptualisation, ce passage sur la χώρα, comme d’ailleurs l’analyse des éléments en Tim. 53b‑61c, montre que Platon n’a pas élaboré une theorie de la matière. PubDate: Fri, 09 Dec 2022 06:00:45 GMT
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Authors:Mai‑Lan Boureau Abstract: Book III of Aristotle’s De caelo does not feature the Platonic concept of χώρα as a main protagonist. Through mere scarce allusions, Aristotle tends to treat it as just another concept of matter, reminiscent in many respects of those of Presocratic philosophers. In this paper, I argue that this biased presentation should be interpreted as Aristotle’s implicit refusal to acknowledge the role of the χώρα in Plato’s reform of participation, which is expounded in the Timaeus. I refer this refusal to Aristotle’s complex epistemological and methodological criticisms of Platonic paradigmatism. Reconstructing this implicit dialogue between Plato and Aristotle also sheds a new light on the stakes and consistency of book III of De caelo, which had remained elusive in earlier approaches. I suggest that book III does not aim to propose a consistent account of the four elements or of generation, but to build a new Aristotelian framework as an answer to the aporiai of Plato’s Timaeus. PubDate: Fri, 09 Dec 2022 06:00:45 GMT
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Authors:Anca Vasiliu PubDate: Fri, 09 Dec 2022 06:00:44 GMT
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Authors:Eric Sanday Abstract: Au moment de décrire la fonction des yeux humains, qui sont donnés par les dieux afin que l’on puisse déduire la philosophie et le nombre à partir de la rotation du firmament, Timée interrompt son récit pour développer son explication des mécanismes physiques sous‑jacents à la fois à la vision et à tout type de mouvement et de changement. Il est intéressant de noter que, dans le contexte du Timée dans son ensemble, la chôra ne semble pas indispensable. Par exemple, l’explication de la nécessité impliquant les types corporels de base et leurs isotopes et composés aurait pu s’effectuer assez facilement avec la simple affirmation des quatre solides réguliers, de leurs mouvements réguliers et des deux triangles élémentaires dont ils sont composés. Je soutiens dans cet article que si nous regardons la chôra dans le contexte du récit antérieur du mouvement d’errance des planètes, dont on dit qu’elles encadrent et font ressortir le nombre et l’identité du mouvement des étoiles fixes, et que si nous comparons cela à la décomposition des triangles élémentaires dans le contexte de la vie et de la mort du corps doté d’une âme, nous pourrons discerner la chôra dans le mouvement errant du vieillissement, de l’effondrement et de l’éloignement de la limite normative dans le récit plus large de la vie dans le Timée, tant au niveau biologique que moral de la description. Cette approche permettra de rendre compte non seulement de l’unité de la pensee de Timée, mais aussi du caractère disruptif du tournant remarquable par lequel il introduit la cause errante. PubDate: Fri, 09 Dec 2022 06:00:44 GMT
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