Plato and Platonism

This paper analyzes Plato’s Republic with a focus on his claim that justice is an intrinsic good essential to both the individual soul and the state. Plato presents justice as harmony achieved when each person and each social class fulfills their proper role, a view supported by his conception of the tripartite soul and the need for self-discipline. The philosopher king model is introduced as the ideal form of governance, raising questions about its practicality and ethical implications, especially concerning freedom and hierarchy. The paper also examines Plato’s reliance on law, education, and knowledge of the Good as central to sustaining justice, while acknowledging his critiques of democracy and its susceptibility to tyranny. By linking justice to virtue, order, and the well-being of both individuals and societies, Plato establishes it as more than a social arrangement: he portrays justice as a fundamental virtue necessary for human flourishing and collective stability.

Ako se govori o terminu materijalizam, pre svega je potrebno naglasiti da je on u filozofski jezik ušao kroz pojam māteria (drvna građa, šuma) i material medica što su medicinske tvari, ali svakako putem latinskog jezika. Ovo treba da bude kako povesna tako i filozofska indikacija da se ovaj termin svakako pojavljuje vremenski kasnije, ali i kao ono drugo u odnosu na idealizam koji nam dolazi putem onog starijeg i “prvog”, a to je eidos – oblik, odnosno idea – pojam.
Ovim postaje jasno da Helenima termin materija nije poznat i da on ulazi u naš vokabular tek u helenističko-rimskom periodu. Iako helenski filozofi ne poseduju ono što je māteria, svakako poseduju hyle (takođe drvna građa), odnosno tvar, međutim i ovaj pojam je u smislu materije prisutan tek od Aristotela i njegove prote hyle koja za Platona ne može da postoji na takav samostalan način.
Ovo izlaganje ima za cilj da pokaže kako se ono što mi nazivamo materijalizam pojavljuje upravo kod Platona i kako je njegova ontološka postavka presudno uticala na konstituisanje ovog filozofskog pojma, a potom i pravca kao onog ontološki i ontički drugog u odnosu na idealizam. U nameri da se ovo sprovede, osim analiziranja Platonove filozofije biće korišćene i neke analogije sa savremenom fizikom, kao i najsavremenijim naučnim otkrićima iz oblasti neuronauke.

pensamiento Antiguo El término "dialéctica", tal como indicaba J. Ferrater Mora, no suele (o no suele ya) designar nada muy preciso, ya que se llama, o se ha llamado, "dialéctica" a muy diversas cosas 2 : incompatibilidad entre dos sistemas, oscilaciones en la realidad, etc. Así pues, el uso de la expresión "dialéctica" ha alcanzado tal grado de confusión en la filosofía actual, que no es posible una caracterización general de dicho concepto. Lo único que parece razonable es el intento de mostrar la significación y la problemática de la dialéctica a través de algunas referencias a la historia del pensamiento. En este sentido, antes de pasar a la explicitación del objeto, método, naturaleza y características de la dialéctica en Plotino, analizaremos su significación en autores y corrientes filosóficas precedentes, como Platón, Aristóteles y el estoicismo. El término "dialéctica", y más propiamente la expresión "arte dialéctico", puede definirse primariamente y en un sentido muy lato como "arte del diálogo". El diálogo filosófico responde a un modo de pensar esencialmente no dogmático, a un modo de pensar que procede dialécticamente. Por eso hay una estrecha relación entre la estructura dialógica y la estructura dialéctica del pensar. En este sentido, a veces la forma del diálogo se halla oculta en un aparente discurso continuo. Éste sería el caso de Plotino, quien ha llevado a cabo una interiorización del ejercicio dialogal, de modo que frecuentemente se pregunta y se responde a sí mismo en forma "dialógica". Ahora bien, este sentido "dialógico" de dialéctica no es suficiente, ya que no todo diálogo es necesariamente dialéctico. Por consiguiente, en un sentido más técnico, la dialéctica se entendió como un modelo formal de argumentación 3 . Platón admite el sentido lato de dialéctica como "arte del diálogo", pues afirma que el que sabe preguntar y responder es el práctico o especialista del diálogo, es decir, el "dialéctico" 4 . Pero el diálogo es para Platón toda operación cognoscitiva, ya que 1. Este artículo constituye la segunda y última parte del estudio que, con el mismo título, fue publicado en el número anterior de la revista Espíritu. 2. Cf. FERRATER MORA, J., Diccionario de Filosofía, vol. I, Madrid, Alianza Editorial, 1981 (3? ed.), p. 796. Un detallado y minucioso estudio sobre la "dialéctica" se encuentra en MAYNARD, R. (ed.), Great Books of the Western World (The University of Chicago, 1982, vol. I, cap. 18) en el que se recoge y analiza la significación de dicho término en sus autores más representativos y acepciones más relevantes. 3. Este sentido más preciso del arte dialéctico fue usado por Parménides; y se trata de un tipo de argumentación que consiste en suponer lo que ocurriría si una proposición dada, declarada verdadera, fuese negada (Cf.

This report attempts to explain one of the receptions of French philosophy of mathematics in thought of Gilles Deleuze. Explanation requires a review of understudied in native researches French philosopher of mathematics Alber Lautman's works and his structural platonism which strongly influenced Deleuze's ideas. In the course of analysis Lautman's structural platonism, his dialectic with dialectical problems-Ideas and dialectical notions are reconstructed. This allows to examine the genealogy of "problematic" in Gilles Deleuze's philosophy.

The Book of Odes and Homeric epics

The morning glory climbs above my head, Pale flowers of white and purple, blue and red (Book of Odes).

Accompanying himself on the zither in the grove of apricots, while his disciples were studying, Confucius might well have sung this ode. At the origin of philosophy in China and Greece (Dao De Jing and the texts of Presocratic philosophers) the philosophical ideas were expressed in poetic form and language. The conception of the nature and origin of the universe in Homer’s poems subsequently developed into substantial scientific and philosophical topics in Presocratic thought. The Homeric epics and the Book of Odes are imbued with ideas and perceptions of universal resonance and a dynamic awareness of the vivid encounters in life. The themes common to the Book of Odes and the Homeric epics comprise friendship and love, tragedy of strife and war, transience of life, and constancy of nature. In the poetic traditions of China and Greece, the function of poetry in the political sphere was emphasised.

Building on Fritz-Heiner Mutschler’s The Homeric Epics and the Chinese Book of Songs: Foundational Texts Compared and François Jullien’s Le Détour et l'accès: Stratégies du sens en Chine, en Grèce, a study of similarities and differences in moral, social, and political values and beliefs in the Homeric epics and the Book of Odes can lead to a broader understanding of the fundamental aspects of the cultures in which they have originated. Of the Book of Odes and the Homeric epics, it might said:

… like that star of the waning summer who beyond all stars rises bathed in the ocean stream to glitter in brilliance (Homer, Iliad).

[RO] Rezumat. Cercetarea de față își propune să readucă în atenție, în cadrul paradigmei ontologice și într-o manieră cuprinzătoare, pornind de la corpusul interpretativ propus de Gheorghe Vlăduțescu, filosofia omului bun, în special contemplația supraesențialului și eliberarea sufletului, ca obiective ultime ale vieții filosofice în Republica și Phaidon. Sub semnul construcției statului ideal, întemeiat pe dreptate, bunătate și unitate, Republica abordează necesitatea conducerii filosofice, prin care omul bun poate aduce transformări în societate. În Phaidon, ethosul socratic manifestat în fața morții indică nemurirea sufletului, care se eliberează de material prin cunoașterea și înțelegerea lumii Ideilor și a Adevărului. În centrul celor două dialoguri se află filosofia, regăsită și utilizată în sensul primar al termenului, care înseamnă iubire – dorința de a cunoaște și de a deveni prin înțelepciune.

In Dante's Divine Comedy, the "crystal sphere" is Primum Mobile, the ninth and outermost of the celestial spheres. This transparent, or crystalline, sphere is the final and swiftest of the physical heavens, directly moved by God's love. In the cosmology of the Paradiso, the universe is structured as a series of nine concentric, rotating spheres with the Earth at the center. Each of the first eight spheres corresponds to one of the celestial bodies (Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn) and the fixed stars. These spheres are associated with different virtues and are home to various souls. The ninth sphere is the Primum Mobile, the "first moving" sphere. It is not a home for particular souls, but rather the realm of the angels, which is a brilliant point of light encircled by nine fiery rings. The Primum Mobile receives its motion directly from God and then imparts that motion to all the lower spheres. It is the origin of time itself, as time is a function of motion. Beyond the Primum Mobile lies the Empyrean, the actual, non-material abode of God and the blessed, which is outside of space and time. Ain Soph (Hebrew: ‫סוף‬ ‫אין‬ "not finite", from ‫ִין‬ # ‫א‬ "nothing" and ‫סֹוף‬ "finite") is, in Kabbalistic mysticism, the indefinable and indeterminate boundless primordial light from which, according to the teachings of Isaac Luria, creation arose. In the beginning, everything was filled with the hidden essence of God, the boundless, featureless primordial light. Through self-restraint, a space came into being into which the primordial light shone as a flash of creation and brought forth the created world. While they arise from different religious and philosophical traditions, Dante's Primum Mobile and the Kabbalistic concept of Ain Soph both grapple with the challenge of bridging the gap between an infinite, transcendent God and the finite, created world. A Synthesis: Dante's Ninth Sphere as Nevanda. The ninth sphere could be interpreted as the very moment of divine contraction. And it's transparent, crystalline nature, the primordial void. The angels that appear as rings of fiery light around an infinitesimal point, could be seen as a Dantean representation of the ten sefirot, or the spiritual emanations and attributes of the Divine Light descending into the created order. In this view, the crystal sphere ceases to be just another layer of a physical cosmos. It becomes the transitional, paradoxical interface between the infinite, uncreated God and the created world. It is the moment, when nothingness (Nevanda) and the boundless potential of God become reality. It is when Plato's Receptacle or Chora. Plato's Receptacle or Chora from his dialogue Timaeus, represents a distinct and enigmatic concept that differs from both Dante's and the Kabbalistic views of ultimate reality. It provides a third element in Plato's creation story, alongside the eternal, unchanging Forms and the visible, fleeting, sensible world. Key Characteristics of the Receptacle. Plato introduces the Receptacle as a third fundamental reality needed for creation.

This paper introduces Rithvik's Laws of Reality, a tripartite framework proposing universal structural and dynamical principles of existence. The framework is defined by three laws: (1) all forms are reducible to geometric archetypes-the circle, triangle, and square; (2) all entities exhibit symmetry, either manifestly or intrinsically; and (3) all processes follow a temporal trajectory of initiation (start), persistence (loop), and termination (stop). These laws are not positioned as empirical hypotheses in the conventional sense, but as axioms that describe reality at its most fundamental level. Connections to geometry, physics, systems theory, and philosophy are considered. The framework is offered as a unifying lens for interpreting diverse domains of reality-material, conceptual, and experiential.

Resumo: O presente artigo tem por objetivo identificar um canto do poema épico Odisseia do poeta grego Homero (séc. IX a.C), mais especificamente, aquele que trata da prescrição da deusa Circe quanto ao modo de escuta do canto das sereias pelo herói Ulisses em seu périplo de retorno a Ítaca, como um exemplo de ascese através da escuta. Neste trabalho, segue-se o que foi prognosticado por Michel Foucault nos seminários por ele ministrados no Collège de France em 1982, partindo da hipótese de que a ascese através da escuta integra um processo de subjetivação. Para tanto, o estudo foi dividido em quatro seções. A primeira faz apontamentos sobre a oralidade e a escuta na cultura grega antiga, a segunda, localiza a escuta na hermenêutica do sujeito, a terceira analisa-a como modo de subjetivação e a quarta como prática do cuidado de si. Nas conclusões, confirma-se a hipótese inicial, alargando-se o seu escopo.

Plato’s The Republic is arguably the most important work in Western philosophy and political theory. The book explores justice, political and social structures, and the characteristics that an ideal city-state should adopt. In the work, Plato famously argues that the most desirable, just form of the city-state should be a Kallipolis, where there is a clearly hierarchical structure, according to which the wisest people—the guardians or the “philosophical kings”—rule; the auxiliaries (such as the police force) come next, who enforce the law and the order; and producers or workers, who are the ordinary majority in society come as the last. Given Plato’s envisioning of Kallipolis as being hierarchical, a question immediately emerges: Does this mean that Plato was fundamentally anti-egalitarian?

This paper aims to examine the extent of Plato’s spirit of egalitarianism, and I argue that Plato was fundamentally an egalitarian. The first section considers three aspects that clearly manifest Plato’s egalitarian spirit: the first is Kallipolis’s society, particularly its selection of guardians, being largely meritocratic. The second is gender equality in Kallipolis: women are welcomed as much as men to engage in activities and serve the public welfare that fit their aptitude or nature; the third is the state’s equal concern for the well-being of the people across the three social classes

The second section examines two anti-egalitarian aspects in Kallipolis—one being that people have unequal access to knowledge, and the other being that the people of the three social classes have unequal political power—and considers an objection based on which Plato was not an egalitarian. I will respond to defend Plato being an egalitarian by demonstrating that the reason why Plato thinks that people’s access to knowledge should be unequal and rejects democracy in Kallipolis is not that he thinks that people of a lower social class are of less moral worth, but is rather a pragmatic one that serves an egalitarian purpose: he considers that such arrangements perform institutionally better in serving the state’s interests and all citizens’ flourishing.

This paper attempts to clarify Heidegger's concept of metaphysics as it is developed in the period immediately after the publication of Being and Time. According to Heidegger, the concept of metaphysics contains two different tasks: the question of Being as such (Sein als solches) and the question of being as a whole (Seiende im Ganzen). These two tasks correspond to Fundamental Ontology and Metontology. Based on this distinction, I argue that the concept of metaphysics introduces a fundamental change in the philosophical project of Being and Time. Firstly, I show in what sense Fundamental Ontology can be understood as an immanent critique of Phenomenology, which attempts to overcome an omission in its account of the transcendental field. Secondly, I argue that Metontology should not be taken as an attempt to develop regional ontologies lacking in Being and Time, but as a new philosophical task concerning the world as being as a whole. However, this task cannot be considered on the basis of the concept of world presented in Being and Time. Metontology is concerned with a new account of the phenomenon of nature and of Heidegger's concept of facticity, which goes beyond the boundaries of the Analytic of Dasein.

Samuel Kaldas’ The Cambridge Platonists and Early Modern Philosophy: Inventing the Philosophy of Religion is a clear account of the Cambridge Platonists sure to refresh interest in their relevance. It is one of four volumes of the new Cambridge Studies of Religion and Platonism series, which explores religious inheritance of Platonism in areas such as philosophy, politics, poetry, theology, and the arts. The present volume highlights the contribution of the 17th century “Cambridge Platonists” and argues that it was “one of the first truly ‘modern’ articulations of ‘Christian Platonism’” (6). Kaldas’ central thesis is that the Cambridge Platonists arose as an anti-Calvinist movement that formulated arguments within the framework of Platonism.

Quale umanesimo? Le trasformazioni dell'idea di essere umano fra tecnica e tecnologia di Adriano Fabris Vulnerabilità, responsabilità ed immagine umana nell'epoca della civiltà tecnologica di Luca Valera I numerosi abitatori degli innumerevoli mondi Cusano e Teilhard de Chardin di Sandro Mancini Nel cuore della metafisica cusaniana Un nuovo alfabeto per un'antichissima aporia di Massimo Donà "Per ampliare la grazia" Considerazioni su Cusano e il sapere di Marco Moschini Die drei Gesichter des Idiota bei Nikolaus von Kues: Verantwortung, Imagination, Technik (sapientia, imaginatio, experientia) di Tilman Borsche Limiti e vincoli della minuzzaria Dalla magia nolana alle api di vetro di Antonio Dall'Igna PARTE III ESTETICA E STORIA DELL'ARTE Il soggetto nello specchio dell'arte Niccolò da Cusa e Antonello da Messina di Gianluca Cuozzo Da Alberti a Leonardo Spunti per una riflessione su etica e responsabilità nel Rinascimento di Simone Ferrari Tra logica, tecnica e responsabilità Mondo dei dotti e bottega dell'artista a Parma nel Cinquecento di Elisabetta Fadda Europa, i suoi boschi, e i tormenti della traduzione Appunti sulla dialettica Nord/Sud intorno al 1500 di Elena Filippi Weisheit bilden, Verantwortung üben, Kunst könnendie cusanische Laienphilosophie der Gegenwart di Harald Schwaetzer

Estay (2025) links Lucretius's philosophy with Deleuze's through the notion of "simulacrum." To demonstrate this connection, it first reconstructs Lucretius's worldview of nature, emphasizing how the category of "simulacrum" acts as a linking concept with Deleuze's philosophy and with the French author's inversion of Plato's ontology, arguing that there is no identitarian correlation between the elements and diversity of nature. Instead, this reflects an infinite reproduction of its configurations, thereby preventing the assembly of these components around a singular idea of a correlated God and Universe that underpin the omnipresent role of morality for such purposes.

Toate dialogurile lui Platon într-un singur volum, traduse în limba franceză; nu au comentarii - cu excepția unor note introductive - dar formatul este compact, iar ordinea este alfabetică, simplificând căutarea. Subliniez că NU SUNT COAUTOR AL EDIȚIEI; singurul meu scop este să pun la dispoziția studenților, la începutul anului școlar, textul complet al dialogurilor lui Platon, în condițiile în care masiva ediție comentată în limba română s-a oprit la volumul opt, fiind completată de reeditări ale unor versiuni vechi de un secol. Excesul de comentarii este de multe ori dăunător clarității traducerii, iar marea ediție a excelat în această privință.

In this paper, I argue that Empedocles's peculiar expression according to which the rootsliving entities, each endowed with thought and desires -"are themselves" forces the reader to think of them not solely as the principles of generation, never born and destined never to perish, but also as the true being, in the sense that the many particular entities are only an aspect, an image, a form assumed by the roots. I then argue that in his Timaeus Plato implicitly opposes Empedocles by describing the four elements as generated, sensible, and corporeal: therefore, not as entities with life and thought or even the true being, but as contingent forms or images of necessity. In this way, Plato prevents Empedocles's theories from developing into a tradition: no longer conceived as intelligent and living beings, in ancient physics the four elements become inert matter.

The aim of this paper to investigate Xenocrates' theory of minima. Plato's disciple and future leader of the Academy postulated the existence of ultimate and indissoluble parts of the sensible world, which can be identified either with elementary triangles (a theory derived from Plato's Timaeus) or indivisible lines. Since these parts represent the limit beyond which the sensible world cannot be broken down, they are eternal and grant eternity to the world itself. Similarly, the intelligible world can be divided into minima, i.e., single ideas, which are simple, indivisible, and eternal. The paper will try to show that this conception can be extended also to the psychic level: in other words, the rational and irrational parts of the soul constitute psychological minima; since they are minima, they are eternal. In this way, Xenocrates' peculiar theory of the immortality of the whole soul -of both its rational and irrational parts -can be conveniently justified. Finally, the paper will try to examine a possible ethical corollary of this theory: for Xenocrates, humans must take care of their rational and irrational dimensions and thus of their bodies because rationality and irrationality are structural parts of the soul, and so they cannot be eliminated.

The Pseudo-Platonic Rival-Lovers: The Polemic against Isocrates and Plato's Academy. In the article, the Author analyzes the dialogue Lovers or Rivals. Some scholars argue in favor of Plato's authorship, while others agree on its inauthenticity. This latter thesis is defended without reappraising and developing the most prevalent hypothesis, namely that the dialogue was composed in the third century BCE as a pamphlet against the Peripatetic School. The Author advances the hypothesis that the Lovers was written by a disciple of Plato in the fourth century BCE, and that the dialogue clearly attacks Isocrates and, in particular, his conception of philosophy as described for example in his Antidosis. The Author goes on to argue that the dialogue possesses a protreptic intent and may be addressing some of those issues that were given much consideration by Plato himself: finding a proper definition of philosophy and encouraging philosophers to engage in politics.

L'articolo analizza la descrizione della natura delle piante e la tacita giustificazione del vegetarianismo fornite da Platone nel Timeo. Tale pratica alimentare sembra assumere un'utilità esclusivamente fisiologica: potrebbe darsi che Platone si fosse opposto a quanti pro-fessavano il vegetarianismo in qualità di mezzo necessario per purificare l'anima e per rag-giungere la felicità, come gli orfici, i pitagorici, Empedocle ma anche il suo discepolo Seno-crate. Attraverso il particolare valore attribuito a una dieta vegetariana, Platone priva di validità la pretesa degli altri filosofi: solo lo studio delle idee permette di ottenere la felicità.

Scholé I diritti di traduzione, di memorizzazione elettronica, di riproduzione e di adattamento totale o parziale, con qualsiasi mezzo (compresi i microfilm), sono riservati per tutti i Paesi. Le fotocopie per uso personale del lettore possono essere effettuate nei limiti del 15% di ciascun volume/fascicolo di periodico dietro pagamento alla SIAE del compenso previsto dall'art.

The aim of this paper is to analyse the ways in which the nature of true philosophers is described in Plato's Timaeus. By examining the distinction between two kinds of opinion -one (produced by sensation) absolutely false, the other (developed through one of the soul's rational faculties) reliably true -I will try to show that Plato coined a new term to denote both true philosophers and the characteristics of their knowledge. From being a 'love of wisdom', true philosophy came to be defined as a 'passion for science'. Finally, I will try to illustrate the protreptic intent underlying this choice of words and how it concerns the main critical target of the Timaeus, the so-called Presocratics.

L'Epinomide, certamente, si inserisce nel solco delle ultime opere di Platone, riallacciandosi, in particolar modo, alle Leggi: il titolo, del resto, ne sottolinea il legame con l'ultimo dialogo platonico. Può inoltre appartenere, a ragione, al contesto della prima Accademia, dato che alcuni assunti convergono con tematiche dibattute in questo ambiente 1 . Ciò solleva il problema di stabilirne l'autenticità, che non ha trovato, tuttora, una soluzione definitiva: a quanti appoggiano la tesi della paternità platonica si contrappongono quanti lo intendono come lo scritto di un allievo di Platone, verosimilmente di Filippo di Opunte, "astronomo" revisore ed editore delle Leggi 2 . Per lo scopo di questa ricerca, tuttavia, il problema di capire chi sia, esattamente, l'autore dell'Epinomi-

Préface à l'édition Présentation synthétique de l'ensemble de l'ouvrage TABLE DES MATIÈRES Introduction générale : Mise en place de la méthode §1/ L'accès à la différence. Mise en perspective de deux modalités d'existence. §2/ Nature de la différence. À partir d'un même retournement de la pensée. §3/ La portée de la différence. Vers une re-situation de la question ontologique. §4/ Le recours à la création.

In un tempo remoto, prima ancora delle immagini, non v’erano che linee e tracce incise nella pietra. Nella ripetizione ritmica e materiale di quei segni troviamo l’aurora della psiche umana, la traccia delle prime strutture assunte dalla nostra coscienza. Dalle incisioni paleolitiche ai geroglifici, dalle imponenti figure di Pech-Merle e Lascaux fino all’alfabeto, la mente e il segno, il dentro e il fuori, il visibile e l’invisibile sono saldati in un unico, indivisibile processo generativo.

Autobiografia e biografia nel De Platone di Apuleio All'inizio del De Platone è presente una breve biografia filosofico-letteraria di Platone, nella quale l'autore costruisce un elogio del maestro. Tuttavia essa sembra sottintendere anche un elogio del percorso filosofico di Apuleio stesso. Infatti tre sono le caratteristiche principali che distinguono, secondo Apuleio, Platone dagli altri allievi di Socrate e dagli altri filosofi: 1) la capacità di unificare e sistematizzare le dottrine a lui precedenti 1 ; 2) lo stile elevato 2 ; 3) la versatilità del sapere, cioè la capacità di essere un grande filosofo, un grande atleta, un poeta e uno studioso delle scienze natural 3 i. Anche Apuleio si considera il punto di sintesi della tradizione filosofica, dal momento che si dichiara discendente di Plutarco 4 , seguace di Teofrasto e Aristotele 5 e discendente di Socrate 6. Inoltre egli sottolinea l'importanza del corpo per lo sviluppo della conoscenza, paragonandosi in qualche modo ai gimnosofisti 7 , si vanta della propria capacità di scrivere in greco e in latino e rivendica la sua competenza nelle questioni fisico-naturali. La biografia di Platone di Apuleio appare, quindi, molto somigliante all'immagine che il Madaurense intendeva trasmettere del proprio profilo filosofico, cioè un mix di competenze diverse, tra le quali figurano abilità non sempre considerate importanti in ambito platonico, cioè il possesso di uno stile elevato e una conoscenza dettagliata del mondo fisico-naturale.

La place que la notion de justice occupe dans les Pythagorica dorica n’a pas encore pu être étudiée de manière exhaustive. Il ne nous appartient pas ici d’entamer une telle recherche, qui dépasserait largement les limites que nous nous sommes fixées dans cette étude. Nous tenterons plutôt de montrer que les Pythagorica écrits en dialecte dorien contiennent une doctrine qui associe la notion de justice à celle d’harmonie, en attribuant à la justice-harmonie un domaine tripartite d’application englobant l’âme, la cité et le cosmos.On soutiendra l’idée que cette doctrine s’inspire d’une lecture combinée de la République, du Timée et des Lois de Platon mise en perspective avec la théorie des vertus et la théologie aristotéliciennes .

Mianem psychologii głębi określa się te szkoły psychologiczne, które wyewoluowały z psychoanalizy Zygmunta Freuda. Wspólnym ich mianownikiem jest oparcie założeń teoretycznych na paradygmacie nieświadomości. Wśród przedstawicieli tych szkół znajdziemy zarówno postfreudowskich ortodoksów, jak i tych, którzy poszli swoją drogą, tworząc koncepcje ludzkiej natury bardziej lub mniej odbiegające od dogmatycznych założeń swego mistrza. Do tych drugich zaliczamy Carla Gustava Junga, twórcę nurtu zwanego psychologią analityczną. W dalszej części szkicu pragnę pójść drogą wytyczoną przez tego szwajcarskiego psychiatrę, skupiając uwagę na hipotezie nieświadomości zbiorowej, koncepcji archetypów i na duchowym wymiarze procesu indywiduacji. Według Carla Junga: Nieświadomość zbiorowa to część psyche, którą od nieświadomości osobniczej można odróżnić -negatywnie -w ten sposób, że nie zawdzięcza ona powstania doświadczeniu oso-

Mianem psychologii głębi określa się te szkoły psychologiczne, które wyewoluowały z psychoanalizy Zygmunta Freuda. Wspólnym ich mianownikiem jest oparcie założeń teoretycznych na paradygmacie nieświadomości. Wśród przedstawicieli tych szkół znajdziemy zarówno postfreudowskich ortodoksów, jak i tych, którzy poszli swoją drogą, tworząc koncepcje ludzkiej natury bardziej lub mniej odbiegające od dogmatycznych założeń swego mistrza. Do tych drugich zaliczamy Carla Gustava Junga, twórcę nurtu zwanego psychologią analityczną. W dalszej części szkicu pragnę pójść drogą wytyczoną przez tego szwajcarskiego psychiatrę, skupiając uwagę na hipotezie nieświadomości zbiorowej, koncepcji archetypów i na duchowym wymiarze procesu indywiduacji. Według Carla Junga: Nieświadomość zbiorowa to część psyche, którą od nieświadomości osobniczej można odróżnić -negatywnie -w ten sposób, że nie zawdzięcza ona powstania doświadczeniu oso-

The short collection Una aldea devastada por Godzilla was originally published in the National Autonomous University of Mexico’s Periodico de posía in 2023. In these poems, poet Víctor Cabrera explores the complexities and challenges found in interpersonal relationships, mainly friendships and romantic relationships. The poems put the daunting questions of relating to other people in dialogue with a variety of references to works of high art, popular culture, and religious and psychological concepts including hip-hop music, contemporary poetry, the paintings of Pablo Picasso, Lacanian psychoanalysis, and (of course) Kaiju films. Moreover, Cabrera’s poems are inspired by deeply personal experiences, his own accounts of friendships and relationships, as well as the feelings of jealousy, betrayal, and sadness that can accompany them. During my translation of Una aldea devastada por Godzilla, I collaborated frequently with Cabrera, and his feedback often led me to choose words, phrases, and formal devices more suited to the instances that inspired these poems. I will not recount any personal details of anyone involved in this piece, but rather, I will discuss my own efforts to balance the themes, encyclopedic references, and formal devices found in Cabrera’s poetry while creating my own English translation.

Als er nou één graad is waaruit luid en duidelijk de hoop op een betere wereld spreekt, is het de tweede graad waarin de gezel de wereld in trekt! Onze stelling is dat iedere gezel de strekking van het ritueel op hoofdlijnen moet
kunnen begrijpen, terwijl hij het ritueel ondergaat! Want feit is dat de meeste broeders zelden nog maçonnieke literatuur lezen, maar hun kennis
druppelsgewijs opdoen in de werkplaats, bij het broedermaal en bij de comparities. Dan is het waardevol dat het ritueel goed verstaan wordt.
Het conceptrituaal voor de gezellengraad van begin 2021 van de werkgroep Socrates heeft de tongen losgemaakt. In het derde nummer van Thoth in 2021wordt in twee bijdragen vanuit twee heel verschillende invalshoeken geconcludeerd dat vernieuwing van het gezellenrituaal helemaal niet nodig is, en dat het huidige gezellenrituaal precies goed is zoals het nu gaat. Echter, wellicht verrassend, wij komen op basis van dezelfde uitgangspunten tot een heel andere interpretatie: afstoffen van het gezellenrituaal 1928 is juist hard nodig en gewenst.

This paper presents a concise description of the nature of the universe. It allows to raise humans to a higher level in cognizing the nature of the universe and the meaning of human life and to view human life and fate more broadly than the limits of a single human lifetime.

Resumen Entre los comentaristas y estudiosos de Platón existe un acuerdo más o menos amplio de que la pregunta filosófica principal de los diálogos socráticos es qué es x. La presente propuesta tiene como objetivo revisar el supuesto de que la pregunta principal de los diálogos socráticos es qué es x, enmarcando la pregunta dentro del contexto dramático de cada diálogo, la retórica en juego y el intercambio interpersonal. En cada caso propongo que la pregunta por el qué se fuerza como una pregunta cuya orientación proposicional fracasa en el curso del diálogo, lo que termina por demostrar la debilidad del discurso frente a la posesión de la virtud.

Der Begriff eines ‹pädagogischen Eros› hat unter Pädagogen wechselnde Konjunktur. Kritiker wie Befürworter der letzten hundert Jahre verstehen diesen ‹Eros› in der prägnantesten Form als mann-männliches Erziehungskonstrukt auf der Basis eines vertraulichen, emotional involvierten Umgangs zwischen einem Lehrer und seinen adoleszenten Schülern, der auch sexuell grenzwertigen und übergriffigen Körperkontakt nicht ausschliesst. Kritiker wie Befürworter berufen sich für dieses Konstrukt auf Platon, und zwar hauptsächlich auf sein Symposion. Den Kritikern zufolge habe Platon die παιδεραστία seiner Tage auf eine Weise sublimiert, die keine Abgrenzung zu sexuellem Missbrauch garantiert und Mädchen und Frauen vom philosophischen Erziehungsprozess ausschliesst. Dagegen wird in diesem Beitrag auf der Grundlage des Symposions und des Phaidros und unter Hinzunahme weiterer platonischer und nichtplatonischer Texte nachgewiesen, dass Platon die überlieferte παιδεραστία als missbräuchlich und schäd...

In questo contributo rispondo quindi puntualmente alle tesi di F. Acerbi (2019), secondo cui non vi è alcuna applicazione della consequentia mirabilis (CM) nel corpus matematico greco, con particolare attenzione a Euclide, El. IX.12, IX.36 e VIII.6...

Knowledge is a central topic in the study of philosophy. For centuries, philosophers have pondered questions such as: "What is knowledge?", "How do we gain it?", and "What does it really mean to 'know' something?". Two of the most notable thinkers, Plato and Aristotle, had very different ideas on the subject. Plato believed true knowledge came from the World of Forms 1 , while Aristotle thought it came from sensory experience. In this essay, I will explore their contrasting views, examining their ideas on what knowledge is, how we acquire it, and the problem of false beliefs. I. What counts as knowledge in each philosopher's system? A. Plato's View Plato believed that true knowledge is not found in the ever-changing physical world we see, but in the world of Forms, which are blueprints for everything that exists. For Plato, a beautiful flower in the

Cf. [Longin.] 7,1, dove l attività esegetica è paragonata al modus vivendi del sapiente, che nutre grande disprezzo per i beni esterni (come le ricchezze, gli onori, ecc.) e in generale per tutti quei beni apparenti «rivestiti all esterno di bigiotteria teatrale» (traduzione di Donadi 1991, 145). Come osserva Donadi, «le consonanze con motivi dello stoicismo di età imperiale […] sono in questa pagina di Longino assai evidenti» (p. 142). 3 Cf. Lebègue 1939, XXIV e Martano 1965, XXXVI-XXXVIII. Per 'teodorismo' s intende la tendenza a considerare la retorica come un arte più che una scienza. Il nome viene da Teodoro di Gadara (I a.C.), che elaboro tale concezione in opposizione ad Apollodoro di Pergamo (II-I a.C.). 4 Ibid.

Makalah Ini Membahas Mengenai Filsafat Al-Farabi

  Sosok Al-Farabi memegang posisi yang sangat strategis dalam sejarah pemikiran filsafat Islam. Dikenal dengan julukan “guru kedua” setelah Aristoteles, ia berhasil meramu pemikiran klasik Yunani ke dalam kerangka ajaran Islam yang khas. Karya-karyanya, terutama konsep mengenai pencapaian kebahagiaan serta peran ilmu pengetahuan, memberikan fondasi penting baik dalam ranah filsafat teoretis maupun aplikatif.   
    Meskipun konteks zamannya berbeda jauh dengan era modern ini, gagasan-gagasan Al-Farabi justru masih memancarkan relevansi yang
kuat, sehingga menjadi sumber inspirasi sekaligus bahan kajian yang patut terus dihidupkan. Oleh karena itu, kajian mendalam seputar perjalanan hidup, pemikiran utama, serta dampak dan manfaat pemikiran tersebut bagi perkembangan intelektual masa kini sangatlah penting untuk
dilaksanakan.

Kata Kunci : Al-Farabi; Filsafat Islam; Guru Kedua; Logika; Metafisika; Epistemologi; Etika; Moralitas; Filsafat Politik; Teori Emanasi; Filsafat Kenabian; Neo-Platonisme; Aristoteles; Plato; Kebahagiaan (Tahṣīl al-Saʿādah); Agama dan Filsafat; Sejarah Intelektual Islam; Tradisi Pemikiran Klasik.

Makalah ini membahas sosok Al-Farabi (872–950 M), seorang filsuf Muslim besar yang dikenal sebagai al-Muʿallim al-Thānī (Guru Kedua) setelah Aristoteles. Kajian menyoroti biografi, latar belakang pendidikan, serta pemikiran utamanya dalam bidang logika, metafisika, etika, filsafat politik, hingga teori emanasi dan kenabian. Al-Farabi menempatkan akal sebagai sarana fundamental untuk mencapai kebahagiaan sejati (tahṣīl al-saʿādah) dan menekankan keterpaduan antara filsafat dan agama. Ia juga mengembangkan gagasan tentang negara utama yang dipimpin oleh pemimpin bijak berilmu. Pemikirannya menunjukkan sintesis antara filsafat Yunani klasik dengan nilai-nilai Islam, yang melahirkan landasan penting bagi perkembangan filsafat Islam dan pengaruhnya terhadap pemikiran Barat. Relevansi pemikiran Al-Farabi masih nyata hingga kini, terutama dalam upaya membangun pola pikir kritis, rasional, dan etis di tengah tantangan modern.