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"Serc starania stracone" - szekspirowskie libretto Wystana Hugh Audena i Chestera Kallmana

Author(s): Tomasz Kowalski / Language(s): Polish / Issue: 13-14/2009

The article deals with the most significant changes the authors introduced in order to adapt the Shakespearean play to operatic requirements, e.g. reducing the number of characters, ascribing new parts to some of the characters remaining or balancing female and male voices on stage. An analysis is made here also of the flow of time inscribed in the libretto and the significance of the scene when the messenger comes to the Princess, saying that the King of France is dead. Their symbolism is interpreted with the additional contexts that were provided by W.H. Auden’s lecture on Love’s Labour’s Lost, which are: court love, court manners, euphuism and the Platonic philosophy and its continuations. This philosophical context allowed both poets to read the play as a process of gaining knowledge of life and feelings which the King of Navarre and his courtiers had declared to study in their academy, but never succeeded.

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A Comparative Analysis of the Concept of Implication in Some Contemporary Logical Systems and Their Origins in Antiquity

Author(s): Doroteya Angelova / Language(s): English,Bulgarian / Issue: 1/2017

This article examines the main characteristics of the concepts of implication in relevant, connexive and paraconsistent logics and discusses the origins of these concepts in Antiquity. It is made a comparative analysis between the meaning of this connective in the three logics in regard to their correspondence to the conditional “if…., then….” used in natural language and presents arguments that the notion of implication, proposed by relevant logic, provides the most adequate formal explication of the conditional connective in the mentioned sense.

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Accidentalism in Aristotle? Poetics and Ontology

Author(s): Walter Seitter / Language(s): English / Issue: 61/2016

My reading of Aristotle’s Poetics focuses on what Aristotle calls the “mythos” of the tragedy. By “mythos” he doesn’t understand the content of the Greek tragedies: family-related stories of Orestes and Electra, of Oedipus and Antigone ... but the precise scenario constructed by the poet, id est the “plot”. And Aristotle postulates that in the plot of a well conceived tragedy the causal role not only of gods, but also of human actors should be reduced. Th e strong unity of the tragic action (praxis) should result in a close connection of the partial situations, events, turning points. In this sense the substantial agents should be ousted by the “accidents” (Aristotle calls them “pragmata”). Th is artifi cially unifi ed plot should be the “soul” of the tragedy – thus becoming a souled entity, just as a fascinating animal: a new substance.

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Acedia jako rozpacz człowieka pozbawionego dumy

Author(s): Maciej Slawomir Kostyra / Language(s): Polish / Issue: 60/2015

This study investigated acedia in existential and moral contexts, using its descriptions from antiquity through the Middle Ages, the Renaissance, modern and postmodern times. I have chosen to work with six definitions of acedia. These are: carelessness of heart (the Bible), narcissism (Evagrius of Ponticus), contradiction in will (St. Augustine), sluggishness of the mind which neglects to begin good (St. Thomas, Summa Theologica,II.2.q 35.1), demonic despair of will to be oneself (Søren Kierkegaard), and self-contempt (Jean-Luc Marion). My approach is inspired by philosophical investigations of Evagrius, St. Augustine, St. Thomas, Kierkegaard, and Marion. As we shall see, it is impossible to draw a clear line between carnal and spiritual issues of acedia. Contrary to common opinion, interconnections between acedia and sloth are multilayered and complex, yet the nature and significance of this relationship is incomprehensible for contemporary psychologists who try to turn the attention away from acedia’s dialectical nature. Hence I emphasize that acedia always concerns both carnal and spiritual (not only mental) disorders. If we look at this from the point of view of St. Thomas, we will see that acedia is contrasted to love, not to accuracy. Sloth is evil because it denotes blame worthy sorrow for spiritual good. Seven capital vices relate to the consequences of improper human activity but acedia refers to the condition of people who are unable to perform their social duties, want to do nothing and avoid undertaking moral challenges in the world because of their laziness, passivity, weakness of will, indecision, cowardice. A certain weariness in working, shortage of esteem, contempt for virtuous people are main symptoms of acedia. Oppressive acedia’s sorrow is an inner consequence of being saddened about the good things. Acedia is associated with long-standing frustration of desire. The paper discusses some philosophical and educational strategies for helping to overcome acedia as an evil in appetitive movements.

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Adverbi un prepozīcijas: gramatizēšanās liecības sengrieķu valodā

Author(s): Gita Berzina / Language(s): Latvian / Issue: 2/2012

The article deals with the earliest evidences of grammaticalization in the European text tradition, namely, with the grammaticalization of adverbs and prepositions in the Ancient Greek texts of Homeric Epic. The author analyzes varied facts concerning different stages of grammaticalization of these linguistic units in the language of Homeric Iliad and Odyssey. Concurrent evidences manifest the functioning of the Classical Greek prepositions as adverbs as well as the process of their further development when prepositions connect more tightly with the oblique cases of nouns, or, on the contrary, unite with verbs to form compounds (prefix-verbs).The author observes also the problems concerning the unambiguous understanding of the mentioned linguistic units (adverbs/prepositions/prefixes) in the process of grammaticalization.

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Anaksimenov i Diogenov animatizam

Author(s): Željko Kaluderovic / Language(s): Croatian / Issue: 01/141/2016

The research in this paper focuses on two relevant and interrelated Anaximenes’ and Diogenes’ doctrines: the monistic doctrine of air as the governing principle and their animatism. The author considers the opinion of two Pre-Socratics about the aliveness, i.e. ensoulment of everything, which could be explained by the perpetual motion of air and by its observable manifestations. The first principle, as understood by Anaximenes and Diogenes, was deemed as an eternal and therefore necessarily self-caused or self-mobile, in short the soul or life (psyche). The connection of life–breath–soul–air, to which Diogenes also added the mind, was established in the ancient understanding of the life of soul and air, however, Anaximenes and Diogenes reviewed previous standpoints and philosophically perceived the analogy of the soul and the air which a man breathes in order to live. The perception and recognition that air is a cosmic equivalent of the soul, i.e. the life of man, might, nevertheless, be an important motive for the last Milesian and, perhaps, for the last physicist to choose aer as arche of everything. Furthermore, and in accordance with the hylozoistic view, which Anaximenes and Diogenes largely shared, the stuff of cosmos had to be at the same time the stuff of life. It is also possible that the dual use of the word pneuma in the second fragment (DK13B2) led Anaximenes to the parallelism and analogy of man and the cosmos. Finally, with certain modifications, Diogenes confirmed the quintessential identity of microcosm and macrocosm, i.e. the relation between “internal” air, which is the life-giving principle of human and other living beings, their souls, and “external” divine air, which governs everything and regulates everything.

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ANCIENT DRAMA TODAY. ORESTEIA AND ITS STAGE FORMS

Author(s): Martina Borodovcakova / Language(s): English / Issue: Special/2015

This study focuses on the most important stage productions of Aeschylus’ Oresteia of the 20th century. A special emphasis is given to the possibilities of reading the tragedy, in relation to politics and social climate. Based on selected productions the study also follows the evolution of various modern directing concepts and diverse approaches to staging ancient drama. Productions of Aeschylus’ Oresteia were often an integral part of significant changes in modern history and went beyond established ideas of how to read ancient drama.

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Apeiron jako substrat? Najstarsza krytyka monizmu Anaksymandra oraz jej metodologiczne uwarunowania

Author(s): Maria Marcinkowska-Rosól / Language(s): Polish / Issue: 43/2015

The article deals with the oldest criticism of Anaximander’s monism, for which we have evidence, found in John Philoponus’ (6th century A.D.) commentary on the first book of Aristotle’s Physics (In Ph. 88.24-89.2). Philoponus’ argumentation is analytically examined and explained, its premises brought to light and its conclusions evaluated. It is shown how his inquiry, although anticipating modern discussions about the classification of Anaximander’s doctrine in terms of ‘monism’ and ‘pluralism’, differs from the contemporary approach to the problem when it comes to both results and methodology.

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Apologetyczna funkcja alegorezy w papirusie z Derveni

Author(s): Mikolaj Domaradzki / Language(s): Polish / Issue: 60/2015

The presented paper argues that the purpose of allegoresis put forward in the Derveni papyrus is primarily apologetic, for its author seeks to reconcile the Orphic view of the world with that of the Anaxagorean school. Being a pious Orphic himself, the Derveni author regards, nevertheless, the authority of Orpheus as seriously challenged by the Presocratic physicists. Accordingly, he aims to show that the ostensibly naïve and/or blasphemous ideas that can be found in Orpheus’ poem (e.g. castration, cannibalism, incest) are in fact complex allegories of profound scientific truths. Thus, when translating the Orphictheogony into the language of Anaxagorean cosmology, the Derveni author suggests a sort of aggiornamento, as he endeavors to bring Orpheus’ poem up to date by demonstrating that it anticipates the major concepts of Anaxagorean physics.

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Apraxia, Appearances, and Beliefs: The Pyrrhonists’ Way Out

Author(s): Filip Grgic / Language(s): English / Issue: 48/2016

According to the objection of inactivity (apraxia), the skeptics cannot live their skepticism, since any attempt to apply it to everyday life would result in total inactivity, while any action they would perform qua skeptics would be a sign that they abandoned their skepticism. In this paper I discuss the ancient Pyrrhonists’ response to the objection as is presented in the writings of Sextus Empiricus. Sextus argues that the Pyrrhonists are immune to the apraxia objection because it is based on the misunderstanding of their position, that is, on the wrong assumption that they live in accordance with philosophical logos. To live in accordance with philosophical logos includes two things. First, it includes the idea that one should apply one’s philosophical tenets, concepts and recommendations to ordinary human life and use it as a practical guide. However, the only item that survives skeptical philosophy, appearance, is not used in this way: its role as criterion of action is different. Second, it includes the idea that ordinary human life can be, and should be, described in philosophical terms. However, the skeptics refuse to describe their actions in philosophical terms. More specifically, they refuse to describe their actions in terms of beliefs: from the Pyrrhonists’ point of view, the question “Do you have beliefs?” is misplaced, since any answer to it, affirmative or negative, is as credible as any other, since it is about something non-evident.

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Aristotel kao istoričar filozofije

Author(s): Željko Kaluderovic / Language(s): Serbian / Issue: 23/2016

Tokom dvadesetog veka, ali i u prvim decenijama dvadeset prvog veka, iskristalisale su se najmanje dve struje kada je u pitanju Aristotelovo poimanje presokratovaca. Prva, sa znatno većim brojem pristalica i sasvim u skladu s dominantno skeptičkim duhom epohe, najčešće se bespoštedno obrušavala na najveće autoritete prošlosti, pa tako ni Stagiranin nije više bio bespogovorno priznat kao klasični helenski filozof koji je u svom bogatom opusu sabrao i sublimirao sav dotadašnji razvoj filozofske misli. Drugačije rečeno, dovo-đena je u sumnju čuvena teza da je Aristotelova filozofska recepcija, koja je smatrana kulminacijom jedinstvenog razvojnog puta filozofije u IV veku pre n.e., kao takva obuhvatala u sebi i principe svih ranijih filozofija. Pod vidom naučničke "neutralnosti" i "objektivnosti", fragmentarnom i na momente suptilnom analizom Aristotelovih spisa, otkrivane su "očite greške" i "brojne manjkavosti" u njima. Tvrdilo se, štaviše, da doksografija, koja je polazila od Stagiranina, ne samo da nije sačuvala učenja starih mislilaca u njihovom izvornom obliku, nego je i ono što je do tada bilo sačuvano dodatno izvitoperila. Zato, da bi se nanovo otkrila zamagljena izvorna bit grčke filozofije i dobila kao mogućnost duhovnog života za savremeno doba, preporučivalo se potpuno destruisanje klasične "sokratovske" filozofije i tradicionalnog gledanja na nju.

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ARISTOTEL KAO NAJAVLJIVAČ

Author(s): Miodrag Živanovic / Language(s): Bosnian / Publication Year: 0

Das Hauptthema in diesem Text ist mogliche und wirkliche Einflus von Aristoteles auf zukunftlichen Ereignisen in der Entwicklung von Philosophie. Auf andere Seite, hier wir haben noch ein Teil uber Aristoteles Beziehung mit Philosophen, durch ein Beispiel bei Alteren Pythagoreer. In diesem Sinn, ganz wesentlich ist die Aristotelesverstandnis die Ursprungen von altgriechische Philosophie.

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Aristoteļa „Runas mākslas” („Rētorikas”) latviskošanas pieredze – sengrieķu substantivējumu tulkošana

Author(s): Martinš Laizans,Ojars Lams / Language(s): Latvian / Issue: 4/2014

The focus of this article is on the prolific and variegated translation possibilities of the substantivations of Ancient Greek in the text under translation into Latvian – Aristotle's „Rhetoric”. The potential translations of Ancient Greek substantivations are examined from the viewpoint of conversion, elliptic substantivations and substantivated sentences and wider linguistic formations in an attempt to establish an experience-based, motivated system for translating Ancient Greek substantivations into Latvian. In the course of this inquisition the authors come to the conclusion that it is only partially possible to translate directly the Ancient Greek substantivations, but for the most part one has to find an equivalent syntactical construction that has no signs of a substantivation in the Latvian language. Thus the inquiry into the translation of substantivations summons a larger-scale discussion about the difficulties of translation, causing to thoroughly think over the sought for translational harmony both of the thought and grammatical expression.

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Aristoteles in Nietzsches Rhetorik-Vorlesungen: Eine kritische Rückkehr zu antiken Quellen

Author(s): Kamila Najdek / Language(s): German / Issue: 61/2016

The paper’s point of departure are Nietzsche’s lectures prepared for the students of classical philology. While scrutinizying them I am trying to demonstrate that Nietzsche drew far more from the ancient philosophy than we usually assume. I believe he had a good reason to be concerned with rhetoric, even if the subject was considered of lesser importance in his days and downplayed. By asking about the importance of rhetoric he could, in anexemplary manner, realize the program delineated in his „Untimely Meditations” – he showed certain historical phenomenon, firmly rooted in the past, and confronted it with the contemporary situation; his lectures on the history of rhetoric are used to confront the modernity, as evidenced in his criticism of Victor’s Hugo left -wing demagoguery. Preserved notes and lectures show how young professor worked and the list of those subjectshe was focusing on and those he omits clearly illustrate his philosophical and aesthetic preferences. Fragments of translations of Rhetoric of Aristotle, his way of reasoning and peculiar lack of dispute with the Sophists prove that Nietzsche „enters”, so to speak, in the language of Stagirite, thus taking over his valuation of rhetorical enthymem. Consistent with the intuitions of Aristotle is Nietzsche’s assessment of the social role of the rhetoric itself. In the ideal case it is intended to establish consensus in the situations where it is impossible to know something for certain, in the case of abuse – rhetoric boils down to plain cheating. Nietzsche develops the issue of working out decision by asking about the talk itself and more precisely – about the cognitive status of the language. Lectures also shed new light on Nietzsche’s style, or, if you want, Nietzsche’s styles. On the one hand, they reveal his appreciation for the simplicity and clarity (as evidenced by the attic style preference), on the other hand – they demonstrate his knowledge of the classic figures of thought which means that the so-called „great”, bombastic style was for him a sign of irony. If you follow this path of interpretation, „Zoroaster” would be a reflection of his teachings i.e. as ironic, it would instruct to keep the distance.

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ARISTOTELIO KOMENTARAI: DE INTERPRETATIONE 9

Author(s): Anicius Manlius Severinus Boëthius / Language(s): Lithuanian / Issue: 90/2016

Tai, kas bus paminėta šiame skyriuje, lyg ir priklauso samprotavimui, platesniam nei tas, kuriuo pridera užsiimti logikos moksle. Bet kadangi, kaip dažnai sakyta, kalba atskleidžiami pojūčiai, o jais, akivaizdu, suvokiame dalykų padėtį, tai nėra abejonės, kad tai, kas yra dalykų padėtyje, dažnai yra perkeliama į žodžius. Todėl teisingai nusprendžiau sudėtingiausias Aristotelio pažiūras atskleisti aptardamas jas du kartus: tai, kas yra pirmajame leidime, tarsi paruo- šia tam tikrą lengvesnį kelią besileidžiantiems į šias gilesnes ir painesnes problemas, o kadangi antrajame leidime gilinamasi į sudėtingas pažiūras, reikalingas paaiškinimo, jis skiriamas skaityti ir nagrinėti pažengusiems šiame tyrime bei moksle.

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Aristotelov pojam dokolice (ἡ σχολή): aporetički pristup

Author(s): Ana Miljevic / Language(s): Serbian / Issue: 2/2016

An immediate cause for the research done in this paper is contemporary authors’ attitude towards Aristotle’s philosophy as a historical monument in which the beginning of a thought can be found, but not the very thinking about the things taken into consideration. The aim of the research is to stir up the reflection about a problem which caused given state of things in the period at „end of philosophy“, through non-systematic approach to Aristotle’s terms. The review of Nietzsche’s claim that with the term of work “modern man” “overcomes” ancient era, directly refers to Aristotle’s term of leisure (σχολή). Using aporetic approach the term of leisure is traced through Metaphysics, Politics and Nicomachean Ethics. The paper finds difficulties in understanding leisure as simple free time by analyzing the relationship among the terms θεωρητικὸς βίος and εὐδαιμονία. In the framework of this relation (σχολή) is no longer shown as the absence of work and care, but as a discovery of the Being in its fullness. Theoretical life (θεωρητικὸς βίος) is the final purpose of a man and his attempts which are realized in the term for happiness (εὐδαιμονία) that corresponds to Aristotle’s notion of a man as a being that possesses logos, mind which understands and gathers of the Being. Thus, this paper does not excludes the term of virtue (ἀρετή), but looking at it from different angles shows that εὐδαιμονία is not the state of a modern man, no matter whether he posseses moral or intellectual values, because a modern man does not possess σχολή in Aristotle’s meaning and the fullness of the Being is not revealed to him.

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ARISTOTELOV USTAV ATENSKI

Author(s): Dževad Drino / Language(s): Bosnian / Publication Year: 0

Athens in the classical period of Hellenic history was by far the most developed city of Helena, and its democratic system of making important decisions in the Assembly as well as their implementation, was a role model not only in the Hellenic world. Aristotle does not follow his teacher Plato nor Xenophon who do not discern difference between the system of government in the household and the polis. Polis is the community of equal people where relationships create free citizens who are also representatives of their own households, families or the territorial units (topics). Aristotle in the Rhetoric shares laws into general (natural) and specific, those which individual nations defined to themselves and for themselves which could be written and unwritten. Constitution of Athens is the only surviving piece of the rich Hellenic and legal history. In the following lines we will try to explain what this work contains and why it is important even nowadays after two and a half millennia.

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Aristotelova „metafizika“ između nedovršenosti i nedovršivosti

Author(s): Nikola Tatalovic / Language(s): Serbian / Issue: 26/2016

This paper aims to outline the situation in which we find ourselves if we try to interpret the meaning of unity of Aristotle’s project in Metaphysics. This situ- ation is revealed through its three aporetic forms: the aporia of name, the aporia of internal order and the aporia of a unique characterisation of Metaphysics. The paper attempts to point out that the acceptance of aporetic character of Aristotle’s project in Metaphysics is necessary to the possibility of its interpretation as such.

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ARISTOTELOVA „PRVA FILOZOFIJA“

Author(s): Damir Maric / Language(s): Bosnian / Publication Year: 0

The purpose of this paper is to give a general account of Aristotle’s first philosophy or metaphysics. The author pays special attention to the following problems: substance (ousia), the dichotomy between ontology and theology, the first mover or God.

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Aristotelovanje

Author(s): Aras Boric,Željko Škuljevic,Spahija Kozlic,Dževad Drino,Nebojša Vasic,Bernard Harbaš,Miodrag Živanovic,Damir Maric / Language(s): Bosnian / Publication Year: 2017

U organizaciji Katedre za filozofiju i sociologiju Filozofskog fakulteta Univerziteta u Zenici i Centra za društvena i interreligijska istraživanja Univerziteta u Zenici, u Zenici je 22. decembra 2016. godine održan okrugli sto pod nazivom Aristotelovanje u povodu 2400 godina od rođenja starogrčkog filozofa Aristotela. Direktan povod za ovaj skup je proglašenje 2016. godinom Aristotela od strane UNESCO-a. O Stagiraninu su tako govorili poznavaoci njegove filozofije iz Bosne i Hercegovine i to: prof. dr. sc. Željko Škuljević (Filozofski fakultet Univerziteta u Zenici), prof. dr. sc. Miodrag Živanović (Filozofski fakultet Univerziteta u Banjoj Luci), prof. dr. sc. Damir Marić (Filozofski fakultet Univerziteta u Sarajevu), prof. dr. sc. SpahijaKozlić (Pravni fakultet Univerziteta u Zenici), doc. dr. sc. Bernard Harbaš (Ekonomski fakultet Univerziteta u Zenici), prof. dr. sc. Nebojša Vasić (Filozofski fakultet Univerziteta u Zenici) i zenički književnik Aras Borić. Kako svjedoči Diogen Laertije, Aristotel (stgr. Ἀριστοτέλης, Aristotelēs; Stagira u Trakiji, 384. p. n. e. – Halkida, 322. p. n. e.) je rođen od oca Nikomaha i majke Faestide. Još dok je Platon bio živ, Aristotel je napustio učiteljevu Akademiju. Kasnije, kada se vratio, vidio je da je ona u rukama drugog učitelja pa je osnovao vlastitu školu u Likeju (Liceju), na jednom šetalištu gdje je običavao šetati s učenicima i tako im nekada držati predavanja i rasprave, odakle je ona dobila naziv Peripatetička škola (stgr. περιπατητικός, peripatetikos), dok je njegova filozofija prozvana peripatetičkom. Neki ipak smatraju da je naziv potekao od šetnji s Aleksandrom Makedonskim s kojim je razgovarao o filozofiji i drugim temama. Boravio je u Makedoniji na poziv Filipa Makedonskog kako bi poučavao njegovog petnaestogodišnjeg sina Aleksandra, a potom je stigao u Atinu i upravljao svojom školom nekih trinaest godina. U Aleksandru Makedonskom Aristotel je imao dostojnijeg učenika i vaspitanika nego što je Platonov Dionizije. Nakon toga se povukao u Halkidu i tamo umro od bolesti u dobi od šezdeset i tri godine. Prema pisanju Diogena Laertija za svog života je napisao ukupno 445.270 redova teksta.

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