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The article considers the genesis hilozoyizmu that occurs as a materialist theory of spirituality matter in Greek philosophy and finds a natural sequel to the Renaissance and modern times as the doctrine of the soul and psychic reality. Affirms the idea of emotional and relationship of respect for nature and spiritual culture of mankind.
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The author of the article seeks to demonstrate how Aristotle, having put forward in the “Protrepticus” the idea that the person's selfness is essentially identical with the rational “part” of his soul and that it is just in it and thanks to it that the man’s “blessedness”, “divinity” and “immortality” can be achieved, hereafter substantiates and develops this doctrine in his later works, primarily in the treatises “Metaphysics”, “On the Soul” and “Nicomachean Ethics”.
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In the treatise On my own books (De libris propriis) Galen explains why there have been circulating many forgeries, entitled by his name, in the book market of Roman Empire, and gives a list of his authentic works with a short description of each of them. In his notes to his books Galen discusses the content of each book, and describes historical circumstances of its appearance, specificity of its genre and its addressee. This work contains a unique historical information on Galen’s childhood, on the two periods of his life in Rome, on the fire which took place in the Temple of Peace in Rome in 192 A.D., on the plague which burst out during the reign of Antonius Pius, and on the agonistic nature of the medical profession in Rome in the 2nd–3rd cent. C.E. Moreover this work is an important source for the history of ancient philosophy and medicine, because Galen mentions the titles and even summaries of many lost works of his own as well as of his famous predecessors and contemporaries – philosophers and physicians. In particular, he mentions two great anatomists of antiquity – Marinus and Lycus. The treatise «On my own books» is one of the most frequently cited works of Galen and may serve as an introduction to his thought. The first Russian translation of this work is provided with a short introduction and detailed commentary.
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In the article there investigated the epicurean fundamental paradigm of harmonization of the being, that developed from the antique age to the ideas of existentialism. It is analyzed the causes of treatment of European philosophy to the eastern philosophy in the twentieth century. It is appointed that the main existential problem of human is the removal of the fear concerning the Nature, the death, the world's evil, absurdity, the impossibility of true knowledge and freedom. This idea is common for Epicureanism, existentialism and Eastern philosophy. Existential contradiction "fear-suffering-ignorance-loneliness" is solved internally, through the formation of a certain attitude towards themselves and the outside world – ataraxia.
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This research studies the reasoning idea with prominent Greece historians such as Herodotus, Thucydides and Polybius. Their importance is that they didn’t describe humanity history through referring to the Goddesses and destiny, but they rather relied on factual reasons which mixed between logical reasoning and mytholodogical reasoning in explaining the events. Homerous and Hezoudus works were corner stones of mythical reasoning, while Thucydides’ were logical. However, Polybius didn’t follow the style of the latter in explaining the past, but he noticed that the idea of reasoning was clearer and he had greater awareness of its importance in writing the history, as it was followed in a deeper and greater manner. Furthermore, those three historians who lived between the second and the fifth century BC, witnessed the prosperity of philosophy in their nation, not to mention, they were deeply influenced by philosophy in recording the events with their critical mindset in following the reasons of the events. Additionally, this work aims to study the reasons behined the master shifts of the incidents, whether natural disasters or human related reasons which are originally the main reasons for those thinkers research.
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Epicurus would like to investigate the man and his Nature against the thought of conventional Ancient World. It was an era of a transition which the cultures and places has converged each other and collapsing the Ancient thought. The searching of new world in Epicurean thought is based on the concepts like to be free from the pain and to reach the pleasure and friendship as an end. The aim was to protect and rethink the physical and mental situation of person in the disturbing process of new political era. In order to this aim he had imagined to make a new community based on friendship to reach the tranquility. The politics which he refused is the traditional way of Ancient thought and also established way of his era. In this context Epicurus give some clues to find an exit of today’s unstable and disturbing post-truth discussions in rethinking the individual, pleasure and friendship.
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One of the most important achievements of ancient Greek philosophy was the creation of ethical systems and theories, actually concept of Ethics itself. Ideas about using music as an ethical instrument had become unexpected in this area. Ad initium disparate ideas eventually had evolved into the doctrine called Ethos of Music, which considered all known at that times musical categories in terms of their ethical potential. In accordance with this, philosophy proposed a system of "right" music’s implementation to society and education. This article attempts to trace the origins of Ethos’ teaching and to identify possible parallels between the mythological and philosophical ideas. As convincingly show the mythological sources, consideration of music as an ethical instrument, for example, as a mean of moral purification, had begun long before the appearance of ancient Greek philosophy, namely, in the mythology of Apollo. The Apollonian traditions, as well as myths of Orpheus and Dionysus were examined in this study in terms of musical and ethical problems.
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ICESCR and Centesimus Annus are heirs to a long tradition of reflection on justice and the universe. Amid the debates over the theoretical basis for human rights, it is important to recall the value of justice in ancient Mediterranean wisdom traditions that provided the roots for later perspectives. In ancient Egypt, Israel, and Greece, thinkers from a variety of vantage points affirmed a moral order of justice in the universe, which offered a basis for recognizing human dignity and for rebuking human rulers who abused their power. Early Christian reflections on the identity of the Holy Trinity and Jesus Christ played a decisive role in transforming the understanding of the human person, paving the way for later developments.
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My two biggest loves, philosophy and theology have always intrigued by their shared affection and their never ending war in a mystical dance of love and hate. Since the moment that Christianity through the image of Pol, shifted to a more theological system, the old Greek philosophy became a method and a structure. This is the moment when we enter a new phase of the philosophical thought, that of patristica, that lasted from the second century till the 13th one and where Christianity was not only seen as a spiritual belief but was also part of a bigger structure compound by the metaphysical, dogmatic and philosophical theology mingled with classic and antique philosophy. Main figures of this period are Augustine, Hipos and Thomas Ac quines and many others are left apart, but whose contributions would complete the information we share in this field. If in the West we have a triumph of philosophy, in the East we find its contrary and philosophy serves to the theological sermons and if it contradicts them it is denied and considered an enemy. During my philosophical studies, I have been extremely impressed by the figure of Gregory of Nice and the fact that in comparison with other priests did not consider philosophy as an enemy, using it as a way to talk about Christianity in the elites, created the idea that it was itself a religion of the higher strata. That is why he is considered to be the Christian philosopher because he tried to bring together elements of Greek philosophy and Christian theology.
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Sta označava "preokret platonizma"? Niče tako definiše zadatak svoje filozofije, ili, uopštenije, zadatak buduće filozofije. Čini se da ta formula želi da kaže: poništenje sveta suština i sveta pojava. Međutim, takav projekat ne bi bio svojstven Ničeu. Dvostruko neprihvatanje, suština i pojava, vodi ka Hegelu i, još pre, ka Kantu. Sumnjamo da Niče želi da kaže takvu stvar. Štaviše, takva jedna formula preokreta ima tu nezgodu da je apstraktna; ona ostavlja u senci motivaciju platonizma. Preokret platonizma treba, naprotiv, da znači obelodanjivanje njegove motivacije, njeno "priklješćivanje" — kao što Platon priklješćuje onu sofističku. […]
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Parrhesia is a verbal activity on "telling the truth" among people Ancient Greek. The member who performs parrhesia is called parrhesiastes. The purpose of the parrhesia activity is to make criticism in an asymmetrical relationship from the bottom to up. The one who knows and tells the truth does this act as a duty in the public sphere and takes some risks. Michel Foucault examines these concepts based on a seminar series in the frame of Ancient Greek texts and focuses on telling the truth much more than the truth itself. Foucault attempts to find out the answers how important that telling the truth, knowing the truth, and having people who know the truth for the society. Parrhesia and parrhesiastes can also be considered as a concept for documentary film field. Because the basic concepts of the appearance and existence of documentary cinema are also "real" and "truth". In this context, can documentary filmmakers be considered as "a truth-teller"? In this paper, documentary cinema in Turkey is examined with its own periods and also questioned the relationship between truth, telling the truth and documentary cinema within the framework of this concept. It is possible to say that when documentary filmmakers close to present day, they also near parrhesia. This paper aims to not discuss on what is the truth, it tries to deal with the practice of telling the truth in documentary cinema, just like Foucault.
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Question about the essence of thought itself may be formulated in two ways: is it a manifestation of the existential presence or a habit to considerate a Universe as a representation of its rational core? Among various methods of inquiry of essential nature of thought, I would emphasize a Martin Heidegger’s approach, which was represented in his late papers. I mean, widely accepted in oriental culture but almost forgotten in European intellectual tradition approach which considers thought as luminous and light-bearing logos – the fundamental origin and principle of the Universe. The problem of logos appearance in primordial chaos and discovery of the thought origins, on Heidegger’s opinion, becomes the crucial matter of his “fundamental ontology”. Heidegger is confident that the problem of transformation of primordial chaos into well-ordered (by “logos”) Universe was the most significant topic which the ancient philosophers (Anaximander, Heraclitus, and Parmenides) were focused on. My research, represented in this article, discovers European philosopher’s acceptation and reception of the ancient interpretation of primordial thought as a “divine light”.
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Review of: Eugene Afonasin - Dominic O’Meara. Cosmology and Politics in Plato’s Later Works. Cambridge University Press, 2017. 157 p., illustrated
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Can philosophy be of use in our over-commercialized culture? Is it still needed at all ? Perhaps one of the ways to "keep philosophy going " (if it is not to remain merely an academic activity detached to a great extent from life) is to focus on teaching to live comfortably and wisely. Analyzed are some phenomena related to the social and cultural role of philosophy in modern times, especially so with reference to mass culture. Also reviewed are on-going attempts at bringing about the "rebirth" of Stoicism, understood primarily as practical philosophy. The author focuses on the "Polish philosophical market" and in particular on books written by present-day propagators of "pop-Stoicism" Marcin Fabjański and Tomasz Mazur, and their activities pursued outside the academic milieu. Could their publications and activities bring people closer to philosophy in general, and to Stoicism especially?
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Naš se pogled na građu i svojstva materije tijekom 20. stoljeća mijenjao vrlo intenzivno: mnoga preispitivanja i izmjene postojećih teorija, velikim dijelom pokrenute novim shvaćanjima koja svoje ishodište imaju u području fizike, temeljito su modificirale sliku koje je čovječanstvo stoljećima imalo u vezi s najmanjim česticama tvari. Napredak tehnologije omogućio je da neposredno iskustvo potisne filozofsku spekulaciju na margine interesa za do tada oku nevidljivo. Ovdje su odlučnu ulogu imale dva nova sklopa fizikalnih spoznaja: teorija relativnosti i kvantna mehanika. Potonja, čini se, predstavlja pravi prijelomni trenutak u strukturi prirodne znanosti, skok koji se u malo čemu nastavlja na prethodni razvoj.
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The necessity of studying Aristotle shows his permanent topicality and gives impetus to all those who decide to philosophise. As neither post-aristotelian nor modern reception of Aristotle is definite, the prerequisites for personal philosophic findnigs are met (although fragmentary and incomplete). In this case, those are man's insights in the divine (thei on), namely reflections on his onto-theo-logy as a particular onto-antropho-logy.
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Un débat très vif eut lieu parmi les commentateurs médioplatoniciens sur le rapport entre la forme du bien de la République et le démiurge du Timée. Certains d’entre eux, comme Plutarque et Atticus, parvinrent à identifier ces deux entités, d’autres, comme Numénius, à situer les deux principes dans une relation hiérarchique, en attribuant au bien la qualification de «premier dieu» et de père (pater) et au démiurge celle de «second dieu» et de producteur (poietes). Cet article se propose d’examiner la question de l’identité de la forme du bien avec le démiurge sur des bases nouvelles, en prenant comme point de départ une interprétation métaphorique de la figure du démiurge, qui ne se présente pas comme un principe métaphysique indépendant, mais comme une description métaphorique de l’élément causal efficient du monde des formes, c’est à dire du vivant intelligible. Le démiurge coïnciderait donc avec la totalité active et dynamique du monde intelligible (panteles zoon). Dans la seconde partie de l’article est prise en considération l’hypothèse que la supériorité de la forme du bien par rapport aux autres formes est du même genre que celle du démiurge, dans la mesure où le bien aussi peut être compris comme la totalité du kosmos intelligible. Il s’agit d’une hypothèse qui ne va pas sans difficultés, mais qui mérite d’être examinée jusqu’au bout.
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Why does the Stoic demiurge cause the conflagration? In this paper, I revisit some issues addressed in Salles 2005 and argue that the conflagration is the result of an incapacity in the demiurge for creating an everlasting and uninterrupted cosmic order. Also, I bring out in more detail (a) the parallel between the Stoics and Plato at Tim. 75a c (section 1), (b) why cosmic order is the ultimate end pursued by the demiurge (section 2), (c) what is the physical mechanism that leads up to the conflagration (section 3), and (d) why the conflagration is contrary to the cosmic order (sections 1 and 4).
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Among Plato’s dialogues, the Timaeus was the most authoritative for Middle Platonists. But alone it does not suffice to explain some of the most important tenets defended by these philosophers. A remarkable example is the doctrine of the three Principles (God, Ideas, matter), which characterizes imperial Platonism, and which cannot be stated on the basis of the Timaeus alone. In my paper I show that Numenius was influenced by the Republic as well: in the metaphor of the Sun he found the Good as first principle and an indication of a second principle which is further subdivided into an Intellect thinking the Ideas and a Demiurge ordering the universe. This interpretation provides him with some interesting solutions. But such an influence also raises difficulties insofar as the causal role of the first principle is concerned.
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Mauro Bonazzi has shown how Numenius based his theology on his interpretation of Plato’s Timaios and Politeia. However, by giving the title On the Good (Περὶ τἀγαθοῦ) to his own dialogue, Numenius inserts it in the line of the teaching that, according to the tradition, Plato would have orally given on this topic. After focusing briefly on this teaching and its problems, the paper examines how Numenius appropriated it, as it reached him. It will appear that Numenius conceives of the oral tradition as the Pythagorean core of Plato’s teaching, a core that, according to him, its transmitters did not understand properly, and that he claims to find himself in a good interpretation of that which he has direct access to: the writings of the Master.
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