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Retorik Üzerine Küçük Şerh İbn Rüşd

Author(s): Charles E. Butterworth / Language(s): Turkish Issue: 2/2015

Ibn Rushd is one of the most important peripatetic philosophers in Islamic World. He wrote important books in different branches of philosophy. We must also mention his works about logic which was thought as a methodology of philosophy and thinking. Ibn Rushd has works about eight sections of Aristotle’s Organon, and he used in this works different writing styles like long, middle and short commentaries. The work named Jawāmi‘u Kitāb al-Khatābah which we translate here to Turkish is his short commentary on Aristotle’s Rhetoric. This work is a good example of short commentary that is one of the classical writing styles.

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Topika Üzerine Küçük Şerh (İbn Rüşd)

Author(s): Charles E. Butterworth / Language(s): Turkish Issue: 2/2014

Peripatetic tradition of logic and philosophy has built itself on the basis of the works of Aristotle and had this name because of this feature. Peripatetic philosophers have used different writing styles in works which they wrote on both logic and philosophical sciences. Islamic philosopher Ibn Rushd who is one of the most important commentators on Aristotle wrote commentaries on Aristotle’s different works in three styles as jawâmi’, talkhîs and tafsîr. The work named Jawamiu Kitab al-Jadal is short commentary on Aristotle’s Topics. This work is a good example of short commentary that is one of the classical writing styles.

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ARİSTOTELES, DEVLET, KÖLELER VE VATANDAŞLIK

Author(s): Abdullah KIRAN / Language(s): Turkish Issue: 44/2019

According to Aristotle the slavery stems from nature and it’s innate; it has not been emerged as a result of social inequality or difference of the status. Aristotle classifies slavery into two different categories as natural and legal slavery. According Aristotle, those who are the slaves by nature can’t be manumitted. While some people are slaves wherever they are, some can’t be slaved at anywhere. It’s is by nature that some are masters and the others to be ruled. Since men differ in their intellectual and physical capacity, it is by nature that some are masters and the others are slaves. Those who are endowed with a high intellectual capacity are eligible to command, but those who are endowed with physical strength are designed to obey and fulfill commands. Since the state has been built on utilitarian ground, the slavery is legitimate and natural. In a state structuring, while the contribution of the slaves comes by their serving and joining the production process, the free citizen’s takes part in the administration duties. According to the Aristotle, the most important conditions of being a citizen are to take duty in the administration of the state and work on behalf of public welfare. Thus Aristotle gives a very privileged statue to citizens of state and doesn’t accept the slaves, workers and farmers, women and artisans right of citizenship.

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Female hairstyle in the context of the ancient philosophy of beauty

Author(s): Oksana Anatoliyivna Minenko / Language(s): English Issue: 1/2019

The purpose of the article is to determine the features of the development of women's hairstyles in the context of the specificity of the beauty philosophy of the era of Antiquity. The methodology consists of the principles of objectivity, historicism, multifactorial character, systemic nature, complexity and pluralism; and to achieve the goal, the following methods were used: problem-chronological, concrete historical, statistical, descriptive, logical-analytical. Scientific novelty. An art history analysis of works of art was carried out in order to determine the specifics of the stylistics of female hairstyles in Greece and Rome (5th century BC – I 5th century AD); the influence of visual images of ancient Greek goddesses created by ancient masters on the formation of the ideal of female beauty and the popularization of new styles of female hairstyles, according to the ancient philosophy of beauty. Conclusions. Based on the study of female hairstyles of the era of Antiquity, it is proved that their style features are one of the aspects of the modification of human beauty, according to philosophical views and aesthetic ideals. Combining utilitarian, aesthetic and symbolic functions, the female hairstyles of the goddesses of the Olympic pantheon reflect the material, spiritual and social position of society, meet the artistic and aesthetic views characteristic of the Antiquity, the beauty ideals of which, despite transformations and modifications in the process of evolution, retained specific characteristics, corresponding to the established mentality of ancient Greek culture.

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Plato`s Ideas on Poetry

Author(s): Merxhan Avdyli / Language(s): English Issue: 3/2019

In his most important and most voluminous creation “The State” (Republic, Politeia), Plato included the most characteristically philosophical concepts which were an expression of his interests. Apart various fields of teaching, such metaphysics, theology, ethics, psychology, pedagogy, State system, which result from this creation, art and poetry could not go without being included as well (including the music). Otherwise, the Plato himself, in young age, except with mathematics he also dealt with poetry by believing that he is going to be more dedicated to it. But, it seems that acquaintance with the Socrates since he was 20 years old changed his mind and he was fully committed to the philosophy. His general philosophical reviews sublimating his philosophical ideas, which arise on the basis of the idea, as an alpha and omega of every human been in the world, took Plato away from poetry by making him more and more torrential in philosophy and more and more critical, even more cynical towards the poetry.

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HEIDEGGEROV OPROŠTAJ OD FILOZOFIJE

Author(s): Mario Kopić / Language(s): Croatian Issue: 2/2016

Heideggerovo odvajanje, odustajanje, čak oproštaj od filozofije jest nit-vodilja svekolikoga njegova misaonog puta. Nastojanje u tom smjeru vidljivo je tako reći od prvih dana njegova stupanja u filozofski krajolik (ponajprije u ranom glavnom djelu Bivstvovanje i vrijeme iz 1927. godine), da bi uvjerljivo preponderiralo nakon tzv. okreta (Kehre), kada je Heideggerovo mišljenje uistinu krenulo navlastitim putem, dobivši nov i snažan stimulans (o čemu ponajbolje svjedoči njegovo drugo veliko značajno djelo Prinosi filozofiji iz 1936-38. godine). No čini se da se tek pri kraju svojeg misaonog puta Heidegger odvažio bez krzmanja otkriti svoju pravu intenciju i otvoreno prozboriti o kraju filozofije. Ustanovio je da filozofija danas leži na umoru, da je iscrpila sve svoje bitne mogućnosti, ukratko da je odigrala svoju ulogu.

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Správa z filozofickej konferencie Aristotelés a teleologie

Author(s): Pavol Labuda / Language(s): Slovak Issue: 4/2019

Univerzita Palackého v Olomouci, Filozofi cká fakulta, 11. októbra 2019, Olomouc

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GUILT AND LIABILITY BETWEEN ARISTOTLE AND STOICS

Author(s): Tomáš Gábriš / Language(s): English Issue: 2/2017

Cicero interpreted the Stoic term ἁμάρτημα, used already by Aristotle, as a “crime”, thus coming to a seeming paradox of equality of all crimes, when explaining the Stoic claim of all ἁμαρτήματα being equal. However, should the term refer rather to illegality or “guilt”, all quotes become much less paradoxical. This seems even more appropriate in the context of responsibility for “killing one’ s father” mentioned in Stoic (and Aristotle’ s) treatises.

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The Philosopher as the Therapist: A Lesson from the Past

Author(s): Grzegorz Hołub / Language(s): English Issue: 1/2020

This article is about the philosopher as a potential therapist. It starts from tendencies exhibited by a group of contemporary philosophers involved in a so-called human enhancement. Drawing on the newest discoveries of genetics, genetic engineering and pharmacology, they offer a set of therapies aimed at the extensive ‘improvement’ of the human condition. In the second part of the paper, selected ideas concerning philosophical therapy by the Ancient philosophers are presented. They basically employed personal contact, conversation, and wise counselling. Then these two approaches to this kind of therapy are compared and contrasted. The contemporary approaches offer novel, technical ways of intervention but are blind as far as far-reaching goals and the essential goods of human life are concerned. Despite serious cultural differences, the contemporary therapy can learn a lot from the ancients. If the human being is to be treated by philosophers, an integral picture of who the former is must be taken into account. This means that both his interiority and exteriority should be subjects to the therapy.

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Grčko-rimska filozofija u »Povijesti filozofije« Bonifaca Badrova

Author(s): Draženko Tomić / Language(s): Croatian Issue: 02/154/2019

Bonifac Badrov (Livno, 1896 – Sarajevo, 1974), a Neo-Scholastic philosopher, in his “History of Philosophy” (Sarajevo, 1959), a textbook for students at Franciscan Theology in Sarajevo, defines the scholarly subject of the history of philosophy as a systematic representation of solving philosophical problems in various historic periods and a critical examination of their internal dynamics. Considering this clear and informative, well-structured, balanced and goaloriented text, we should not forget that his “History of Philosophy” was written for very specific type of students, with full awareness that some of these students are encountering philosophy for the first time, and that, complementary to the educational system in theological universities, they are listening to it in parallel with scholastic philosophy. We should also bear in mind the author’s Neo-Scholastic philosophical orientation, and also mention that the religious aspect was not emphasised because the author was merely informing about some philosopher’s position on God and divine. This paper deals with Greek-Roman philosophy, and in accordance with Badrov’s structure it offers a review of the development of Greek-Roman philosophy in three periods with three distinctions: cosmological in Presocratics, emphasising (materialistic) monism, evolutionism, hylozoism, pantheism, anti-intellectualism and finally naturalism, metaphysical in classical antiquity, with an emphasis on subjectivism, relativism, agnosticism (Sophists), ethics and monotheism (Socrates), and dualism in all areas (Plato), that is metaphysics (Aristotle), and finally, ethical in Hellenistic period.

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Alexander's Metaphysics commentary and some scholastic understandings of automata

Author(s): Geoffrey S. Bowe / Language(s): English Issue: 1/2020

In this article, I argue that Albertus Magnus and Thomas Aquinas read a certain passage of Aristotle's Metaphysics on the nature of metaphysical curiosity in a way that is inconsistent with the earlier reading of the same passage by Alexander of Aphrodisias. The passage has to do with Aristotle's use of mechanical automata as a metaphor for kinetic mimesis in his metaphysics. The result of the variant reading of the passage in question is that these Scholastic readings emphasize universal causality as a vehicle of “wonder banishment” in metaphysics at the expense of recognizing the key metaphysical principle that Aristotle is suggesting. Such readings actually turn out to be difficult to maintain with the example of mechanical automata that Aristotle employs. I argue that the absence of the availability of Alexander's commentary to Albert and Aquinas contributes to their variant and inconsistent reading. There are three main parts and a conclusion. Part I discusses the passage from Aristotle's Metaphysics in question, which I call the thaumata passage, as well as Alexander's commentary on it. Part II discusses the unavailability of Alexander's commentary to Albert, Aquinas and their predecessors. Part III discusses the variant scholastic readings of the thaumata passage and how these readings, which take Aristotle's mechanical automata as chance occurrences result in an emphasis on wonder banishment through universal causal reasoning that is inconsistent with the example Aristotle uses in the thaumata passage. By way of conclusion I suggest that even had Alexander's commentary been available to Aquinas, he would have understood the passage as more akin to remarks on magic than to metaphysics.

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«Семья» и «род» в архаическую эпоху древней Греции: реформы Солона в области семьи и брака

Author(s): Alexandra Solovyeva / Language(s): Russian Issue: 1/2020

Present day classical studies witness some sort of renaissance in the study of reformist activities and the personality of the Athenian politician Solon. Solon's laws on family and marriage are less studied, as are the ideas of the Athenian reformer about these social institutions. This is due to the lack of evidence on this issue and the complexity of the interpretation of these legal provisions, which was noted by the ancient authors themselves. The aim of this work is to review and analyze ancient evidence of the reforms of Solon, which affected property issues in the field of family and marriage.

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Теофраст о ветре

Author(s): Eugene Afonasin / Language(s): Russian Issue: 1/2020

Wind as a natural phenomenon, as well as the peculiarities of specific winds, such as Boreas, Notos, Eurus, and Zephyrus and their influences on navigation, agriculture and, in general, human live, are among the subjects, extensively treated by the Peripatetics. Winds are studied in Aristotle’s Meteorology (1.13, 2.4 sq.), Book 26 of the Problems, the Peripatetic On signs and On the position and Names of the Wind, in an epitome of a meteorological work, ascribed to Theophrastus (the so-called Metarsiology, preserved only in Arabic and Syriac translations) and, finally, in his short (and incomplete) treatise On Winds. The latter work is of special interest not only because it is the only Peripatetic treatise especially dedicated to winds; as such it is a valuable witness of Theophrastus’ position on the nature of this natural phenomenon, generally different from the one advanced by Aristotle. Having summarized some aspects of this rather neglected treatise, I try to correlate meteorological information and explanations offered by Theophrastus with contemporary data, especially in the context of the history of navigation.

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Гипотетический метод Платона: стоит ли возобновлять дискуссию?

Author(s): Marina Volf / Language(s): Russian Issue: 1/2020

The article formulates a block of problems related to the understanding of the hypothetical method of Plato, first of all, its structure and direction of argumentation, whether the hypotheses are aimed at establishing their own truth or the truth of something else, whether the hypothetical method depends on the success of geometry or vice versa, whether mathematics uses the method proposed by philosophers. The main interpretations of the method are analyzed, the differences between them are shown, and the positions are reconstructed according to which consensus is established regarding the method. The hypothetical method was created for the specific task of knowing the unknown, which is also accompanied by some problem, as well as for cases where the unknown is searched on the basis of a hypothesis, which, in turn, is unprovable, unverifiable and not self-evident. It is concluded that discussions about the hypothetical method cannot be considered dead-end or exhausted, and if we intend to understand how ancient epistemology is evolving, we cannot get around the question of the hypothetical method.

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Платон и Юм: к структуре аргумента от господина и раба в диалоге «Парменид»

Author(s): Roman Svetlov,Fedor Korochkin / Language(s): Russian Issue: 1/2020

The authors attempt to expand the view of the well-known argument from Master and Slave through the prism of comparing the method of analysis of causality in Plato and Hume. We try to demonstrate a certain similarity of the logic of the proof adopted by two philosophers, as well as the research prospects that such a comparison opens up. In particular, it shows the grounds on which a skeptical tendency arises in the Academy.

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The anthropological model (καλὸς κἀγαθός) in the Platonic dialogue Charmides

Author(s): Christos Terezis,Lydia Petridou / Language(s): English Issue: 2/2020

In this study we investigate the extract 154b8–156c9 from the introductory chapters of the Platonic dialogue Charmides so that to examine how the terms of Aesthetics are formed, which focuses on the selfhood and makes it the core of dialectics. Specifically, we structure our study in two chapters each of which includes two subchapters. In the first subchapter we focus on the soul, which in the Platonic text appears to be the criterion for moral perfectness. In the second subchapter, which systematizes the former, we show how Socrates contrives to do the transition from subjective judgments to logical propositions and the terms of the authentic Aesthetics. In the third subchapter, paying attention to the first communication between Socrates and Charmides, we discuss how the Athenian philosopher sets beauty within its true boundaries and activates the logical part of the soul. In the fourth subchapter, we follow the introduction in dialectics, which will lead anyone involved in truth. The main contribution of our study is that we show how in this dialogue Plato succeeds to go from vulgar hedonism to the beauty of the soul, which is a requirement for the inner transformation of selfhood.

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The philosophical Initiation in Plato’s Phaedrus

Author(s): Kazimierz Pawłowski / Language(s): English Issue: 2/2020

The article deals with the topic of "initiations" in Plato's Phaedrus. The idea of initiation was characteristic of Greek mysteries, especially the Eleusinian and Orphic mysteries, which played a large role in the formation of Greek philosophy. The essence of initiations was the experience of divinity. The motive of initiations in Plato's Phaedrus seems to have a similar meaning. This is also suggested by the allegory of human souls as chariots and the mystical “epopteia” motif woven into it, suggesting Eleusinian analogies.

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On Stoic Self-Contradictions: ἀδικεῖν vs. βλάπτειν in Chrysippus (SVF III, 289)

Author(s): Andrei Seregin / Language(s): English Issue: 2/2020

In this article, I offer an analysis of Chrysippus’ treatment of “injustice” (ἀδικία) in SVF III, 289. First, I show that he espouses two theses: I) Every injustice is an act of harming those who suffer it; II) One who does injustice to others thereby does it to one-self. Then I discuss the two most plausible interpretations of II): a) One who does “conventional” injustice to others, i.e. causes them non-moral harm, thereby does “moralistic” injustice to oneself, i.e. makes oneself morally worse; b) One who does “moralistic” injus-tice to others thereby does it to oneself. I show that a) is untenable because the Stoics reject the very notion of non-moral harm, and b) fails because they believe that moral harm is basically self-regarding.

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Рыбы, живущие в земле Аристотель. О дыхании 9, 475b 10-11

Author(s): Svetlana Mesyats / Language(s): Russian Issue: 2/2020

Many translators and commentators of Aristotle's treatise On respiration are puzzled by his statement at De resp. 9, 475b 10-11 that “most fishes live in the earth … and are found by digging” (τῶν ἰχθύων οἱ πολλοὶ ζῶσιν ἐν τῇ γῇ). Indeed, this phrase seems to contradict not only common sense, but also Aristotle’s own words in the History of animals and other biological treatises, that aquatic animals, like fishes who take in water for cooling, cannot survive for a long time outside their native element. The paper shows that the replacement of the expression “most fishes” (οἱ πολλοὶ) by “many fishes” (πολλοὶ) proposed by W. Ogle and D. Ross does not solve the problem, since the few rare species of the land fish reported by Theophrastus in the treatise On creatures that live on dry land can hardly be called “many fishes”. In my opinion, the reason why the Aristotelian text is so puzzling is a misunderstanding of the expression ἐν τῇ γῇ. Although Ogle and Ross believe this to mean "on dry land", Aristotle may have in mind the mud and sand on the seabed. According to the philosopher, most fish do periodically bury themselves in mud at the bottom of the sea or rivers, thus maintaining the balance of heat and cold necessary for their life. Therefore, I affirm that the text of Aristotle does not need to be corrected.

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«Всеобщее есть ничто, либо последующее»: вопрос о конституции и первенстве сущего как такового в перипатетической метафизике

Author(s): Maria Varlamova / Language(s): Russian Issue: 2/2020

As a subject of the first philosophy, the being as being is defined as the most universal and primary one. However, Aristotle proves in the Metaphysics that neither One nor being are substances, therefore they do not exist separately. Furthermore, in the De Anima he claims that those that are said to be universal are "either nothing or posterior", because they cannot be on its own in separation from the particular things. How, then, the universal being which can be named nothing or posterior postulated as the subject of first philosophy that is most worthy of knowing? And, on the other hand, if the being as universal is not a substance, on what ground it has it's unity? In order to answer these questions, I will consider Alexander of Aphrodisias' Commentary on Aristotle's Metaphysics and also the Quaestio I.3 and I.11 of his Quaestiones.

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