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Displaying: 41-60 of 344 documents

41. Chôra: Volume > 15/16
Fernando Rey Puente Simone Weil, Platon et le Bien
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The aim of this article is to provide an overview about Simone Weil’s interpretation of the Good in Plato. The article has two parts. In the first one, we focus on her exegesis of the ancient Greek civilization and of the Pythagorean tradition. We also signalize that her interpretation cannot be confused with the one done in Neoplatonism. After that, we investigate her interpretation of Plato’s philosophy with special emphasis on two dialogues : Republic and Timaeus. In the second part we research two main concepts of Simone Weil’s philosophy, i.e., the notions of value and of lecture and finalize our text with the question of how we should situate her appropriation of the Platonic tradition.
42. Chôra: Volume > 15/16
Michel Narcy L’idée du bien chez trois platoniciens modernes: Alain, Pétrement, Weil
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This paper consists in three case studies of modern French philosophers who drew their inspiration from Plato : Emile Chartier (1868‑1951), known under his nom de plume Alain, famous as a teacher in the twenties of the last century, and two of his pupils, Simone Petrement (1907‑1992) and Simone Weil (1909‑1943). Great admirer of Plato, Alain taught the survival of his main thoughts through all the philosophical tradition and their agreement with the rationalistic mood of 19th‑20th century philosophy. This implied that these thoughts were stripped of the allegorical or mythological way in which Plato often expresses them. In particular, Plato’s allegory of the cave, one of his core images, turned out in Alain’s interpretation to be a metaphoric description of the difficult ascent of the mind up to scientific or at least rational knowledge. Consequently in this interpretation it was no longer question of any transcendency of the idea of the Good.Petrement and Weil remained faithful to their teacher and therefore to Platonic inspiration. Nevertheless, both of them, although in different ways, have reacted against this exhaustion of transcendence and come into conflict with modern interpretation of Plato. Petrement, even before specialising in the history of Gnosticism, worked out a dualistic system in which truth is absolutely transcendent because, as universal, it is unattainable for any particular mind inasmuch it is a subject’s mind. Truth, therefore, is unattainable throughout this life. On Weil’s part, the interest in Plato took place after a period of left wing militancy, following her discovery of Christianity and some personal experiences of mysticism. Platonism was for her a means of combining her new faith with a properly philosophical, i.e. rationalistic, way of thinking. Of course in this view transcendency was crucial to the idea of Good as much as to that of God. Whether this transcendency is more a matter of faith than of reason is at least uncertain.
43. Chôra: Volume > 15/16
Silvia Fazzo Le manuscrit Laurentianus 87.12 comme le témoin le plus ancien du Commentaire d’Alexandre d’Aphrodise à la Métaphysique d’Aristote
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Prolegomena pour une nouvelle modalite critique d’edition et de reference concernant le temoignage d’Alexandre sur le texte de la Metaphysique d’Aristote. Methode et cas d’etude : ‘Alexandre’ et le ‘telephone sans fil’ des apparats critiques in Metaphysique 1072b2‑3. Quel ‘Commentaire’ d’Alexandre ? Un texte a re‑etablir. Les editions du commentaire d’Alexandre au XIXe siecle (1836, 1847, 1891) : le role du manuscrit Monacensis gr. 81, a. 1550 env. (sigle M). L’edition Hayduck 1888 du commentaire d’Asclepius comme etude de cas parallele et comme source supplementaire. Le commentaire d’Alexandre selon la recensio laurentiana (AlL). L’independance des deux recensiones comme dilemme. La tradition indirecte de la tradition indirecte de la Metaphysique : le commentaire d’Asclepius. L’analyse des parties communes entre Asclepius et la recensio laurentiana sur Δ29 : un cas particulier. Les arguments de Hayduck 1891 pour l’athetese du texte du Laurentianus. L’argument de Hayduck 1891 sur la recensio laurentiana in Arist. 985a18‑20 et ses developpements recents : la suppression des mots d’Aristote concernant la fonction du νοῦς chez Anaxagore. La nouvelle athetese de la recensio laurentiana : arguments pro et contra. Discussions de nos jours sur l’edition d’Alexandre : l’hypothese du Paris. 1878 comme branche β. Tradition d’exegese, souci de legitimation, perte d’information, normalisation du langage. L’hypertexte possible et autres perspectives.
comptes rendus
44. Chôra: Volume > 15/16
Franco Ferrari “Von hier nach dort”. Der Philosophiebegriff bei Platon
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45. Chôra: Volume > 15/16
Graziano Lingua L’icône dans la pensée et dans l’art. Constitutions, contestations, reinventions de la notion d’image divine en contexte chrétien
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46. Chôra: Volume > 15/16
Daniel Coman Robert Holcot
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47. Chôra: Volume > 15/16
Anca Crivăţ Alexandre le Grand : histoire, image, interprétations
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48. Chôra: Volume > 15/16
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49. Chôra: Volume > 14
Anca Vasiliu Note liminaire
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la mediation discursive dans le neoplatonisme
50. Chôra: Volume > 14
Marilena Vlad Présentation du dossier
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51. Chôra: Volume > 14
Dominic O’Meara Souls and Cities in Late Ancient Platonic Philosophy
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L’analogie établie dans la République de Platon entre l’âme (psychê) et la cité (polis) a fait l’objet d’intéressantes interprétations chez les philosophes platoniciens de l’Antiquité tardive. Cette étude présente d’abord la manière dont Plotin et ses successeurs ont conçu l’âme, prise en elle‑meme, comme membre d’une communauté intelligible unie dans la connaissance et dans une amitié transcendante. De sa patrie intelligible l’âme descend au monde corporel, pouvant perdre, dans cette descente, son rapport à sa communauté d’origine, s’aliénant en raison de sa soumission aux désirs corporels. Les platoniciens de l’antiquité tardive ont lié cette aliénation à l’émergence des régimes politiques corrompus dont Platon décrit les formes dans la République VIII et IX. Les régimes politiques corrompus correspondraient ainsi aux degrés de la corruption morale de l’âme dont ils seraient l’expression. Plotin décrit aussi une situation où l’âme domine son rapport au corporel en fonction de la connaissance dont elle bénéficie comme étant membre aussi d’une autre cité, une cité intelligible.
52. Chôra: Volume > 14
Pauliina Remes Plotinus on Starting Points of Reasoning
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Plotinus treats certain pre‑philosophical concepts as reliable or promising starting‑points for philosophical study. This article studies the way in which he, in the act of philosophizing, conceives of the passage from an unclear understanding, a kind of pre‑concept, to a better, philosophical conception. What are the sources of this passage ? What is the role of data given by sense‑perception ? In what way are innate conceptual and cognitive capacities involved ? It will be argued that the methodology suggested is a Platonic version of the Stoic appeal to common notions (koinai ennoia). Moreover, Plotinus seems to maintain several features of the empirical original. The concepts discussed are not primarily introspected or intuited, but seem to result from both experience and from innate tendencies. The bottom‑up approach of scrutinizing the combination of inquiries in the Enneads (and in a commentary of Proclus) and the methodological remarks made within these same inquiries, exposes, further, an interesting list of concepts significant for the Neoplatonic theory‑building : freedom, oneness, time and eternity, as well as good and evil.
53. Chôra: Volume > 14
Anca Vasiliu Penser l’Un ou la limite de la médiation selon Plotin
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Trying to reconstruct the specific definition of the noetic act from some excerpts of the fifth and seventh Treatises (Enneads, V, 9 and 4), one manages to circumscribe the operations by which Plotinus establishes in the context the unity between the intellect, the act of thinking, some form of «prime intelligibility» and the other, multiple, intelligibilities. Plotinus is striving to avoid several pitfalls in order not to endanger the unity of the noetic hypostasis and consequently to imperil the only possible way of thinking the One. At least four ways of bypassing possible impediments detectable in the context mentioned can be summarised : (i) averting the idea that the noetic act can be identified to the form and can thus be defined as «the thinking of forms» ; (ii) establishing that the precession of being as an «object of thought» is an a posteriori act of thought, and not the actual and necessary preeminence of the being on the noetic act ; (iii) debunking any temptation of considering thought as a mediation between the first and the second hypostasis ; and finally (iv) avoiding a definition of the noetic act through a sine qua non recourse to power, by establishing a specific statutary order of the noûs according to which the act and the power determine, or not, the possibility of intellection. An analysis of the texts will bring us to reconsider the so‑called theory of the two complementary acts and its Aristotelian origins, and also to recall the debates around Plotinus’ «idealism», demonstrating the appositeness and the specificities of that conception.
54. Chôra: Volume > 14
David Ellis Living a Double Life: Intellect, Soul, and Language in Plotinus
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This paper examines the degree to which language can express one’s own being and the being of other things. Using Plotinus’ IV 3[27], On Difficulties about the Soul I, it argues that discursive reason both hinders and assists this endeavor. Plotinus understands the soul as the source of discursivity. His account positions the human soul between Intellect and corporeality. Similarly, discursive reason operates between thought and perception, working with images from both. On the one hand, since discursivity remains immersed in images, it hinders the possibility of conveying one’s own being and another’s being. On the other hand, since it remains connected to thought, it enables the possibility of becoming directly aware of Being and Intellect. In section one, this paper examines how souls mediate between Intellect and bodies because they are more divided versions of intellects. In section two, discursive reason’s connection to the soul’s dynamic mediation between Intellect and bodies is established. The paper draws out the implications of this connection – namely, that Plotinus does not construct a closed system. He insists that we rarely become conscious of our thoughts and tend to be only aware of the images that represent them. So, section three examines the possibility of becoming directly aware of our thoughts and whether or not language obstructs that endeavor. The paper concludes by affirming that language is ambiguous in that it impedes and advances such insights. This ambiguity inherent in language reveals and depends on the amphibious nature of our soul.
55. Chôra: Volume > 14
Francis Lacroix Logismos et dianoia chez Plotin
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The use of the terms λογισμός and διάνοια in the writings of Plotinus has already been discussed by H. J. Blumenthal in his book entitled Plotinus’ Psychology (1977). Blumenthal here defended the thesis that the terms were used as synonyms in the Enneads. Indeed, though some passages seem to indicate a difference between λογισμός and διάνοια, in the majority of cases Plotinus nonetheless seems to use these words interchangeably. We propose to analyze in detail the terms λογισμός and διάνοια by referring, inter alia, to Treatise 49 [V 3], 2‑3, where the terms seem indeed to be used synonymously, as well as other treatises such as Treatise 28 [IV 4], where Plotinus seems to give each word a different sense. Other scholars, namely E. K. Emilsson, think that we can establish a clear distinction between logismos and dianoia, by a thorough study of the World‑Soul, which has the dianoia, but not the logismos. After a review of Emilsson’s thesis, we will finally propose that Plotinus employs the word διάνοια when he refers to the soul’s capacity to store data for judgement, while he employs the term λογισμός to describe the process of judging this content, which may be distinguished from other processes.
56. Chôra: Volume > 14
Andrei Timotin Langage discursif et non‑discursif chez Plotin: À propos de l’Ennéade IV, 3 [27], 18
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In Enn. IV, 3 [27], 18, Plotinus examines two related topics associated with the issue of the soul’s entry into the body, and with the theory of the undescended soul : the use of discursive reasoning, and of discursive language in the intelligible world. In this context, Plotinus explains that both the λογισμός, and the discursive language are inappropriate to the intelligible world ; they characterize the part of the soul that does not remain in the intelligible, and is oriented towards the sensible world. The present study shows that Plotinus seems nevertheless to consider, in the same context, a kind of discursive λογισμός compatible with the condition of the undescended soul. It also shows that the existence of a non‑discursive language, in relation with the Egyptian symbolic writing and with prayer, is equally considered in Enn. V, 8 [31] and V, 1 [10]. Such a solution is anticipated by Plutarch in an exegetical context related to the question how Socrates was able to communicate with his daimôn.
57. Chôra: Volume > 14
Alain Lernould La διάνοια chez Proclus: pensée et discursivité
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According to the well known Platonic distinction of different types of knowing, discursive thought (διάνοια) is second to intellect (νοῦς), and above opinion (δόξα). Intellection intelligizes the entire intelligible cosmos, all at once (ἀθρόως), in an undivided manner. Discursive thought, involving temporal thinking, articulates into plurality the indivisible character of the intellectual life. I argue in this paper that Proclus does not reduce discursive thought to discursivity. Discursive thought is thought, i.e. intellection (διά‑νοια) before being discursive (διά‑νοια), intellection of Psychic Forms, and intellection in the manner of the soul.
58. Chôra: Volume > 14
David Vachon Contemplation et théurgie: les facultés de l’âme au·dela de la pensée discursive chez Proclus
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In this article, we want to analyse the principal characteristics of three faculties of the soul in Proclus’ work : discursive thinking, contemplation and theurgic practice. We will then establish links between these faculties and the process of purification, divided into philosophical, dialectic and telestic types. We will then analyse these types of purification in relation with three metaphors exploited by Proclus : the naked soul, the flower of the intellect, and silence. The goal of this article consists in proving that dianoia (discursive thinking), even if it has to be overcome by other faculties (contemplation and theurgic practice), still operates implicitly in the process of assimilation to the One. In other words, contemplation and theurgic practice are not a substitute for rational thinking, but rather its ultimate achievement.
59. Chôra: Volume > 14
Lela Alexidze Dianoia in Ioane Petritsi’s Commentary on Proclus’ Elements of Theology
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The aim of this paper is to analyze the concept of dianoia (discursive mode of thinking) as soul’s activity, and related issues, in the twelfth century work by Ioane Petritsi : his Georgian translation of Proclus’ Elements of Theology and his Commentary on this text, including his prologue to it. The themes related to the discursive mode of cognition are also discussed in the 129th proposition of the Georgian version of the Elements (which is absent in the Greek manuscripts) and in Petritsi’s commentary on it. While analyzing the issues related to dianoia in Petritsi’s work, we focus our attention on the inter‑relationship of ontological, epistemological, linguistic and also existential aspects of this concept as they were interpreted by Petritsi in his Commentary.
60. Chôra: Volume > 14
Carolle Metry-Tresson Comment l’âme peut saisir l’un: l’anagogie damascienne comme transgression de l’apophasis
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For Damascius, the last great Neoplatonist of late Antiquity, the answer to the question “how to go beyond the plurality of human thought for the purpose of really attaining the one ?” is not to be found on the side of the via negativa – which is the dynamics of a rejection of plurality –, but in a positive, unifying and integrative dialectic by which the plurality of the soul is not denied any more, but gathered, contracted and simplified in an undifferentiated unity for the purpose of really attaining the one. Setting himself apart from his predecessors due to a new conception of the ‘one’ understood as ‘all(ness)’, Damascius aims to deconstruct, and then abandon, the via apophatica, for it becomes in his eyes an illusory, unsuitable and counterproductive way in the vertiginous ascent of the soul towards its origin. Indeed, a number of passages of his masterpiece, De Principiis, reveal his radically critical decision to reject the immoderate use of negative discourse to express the one, as well as the cathartic status and the anagogical purpose generally allowed to apophatism. It is stated here that ‘negation’ is only the reflection of our own cognitive powerlessness, a dangerous illegitimate (‘bastard’) reasoning, or simply an artifice of language, even if authorized in certain circumstances. Is the one not beyond any discourse, distinction and exclusion ? Making obsolete any triumphalism of hyperapophatism, judged as unacceptable and contradictory, Damascius offers the human soul the promise of an authentic, as well as lucid anagogy towards the principle.