Narrow search

By category:

By publication type:

By language:

By journals:

By document type:

Displaying: 41-60 of 378 documents

0.272 sec

41. Chôra: Volume > 11
Cécile Merckel Sénèque et le «théâtre» de la causalité, entre nécessité et contingence
abstract | view |  rights & permissions
Generally in agreement with the stoic doctrin of causality, Seneca’s primary concern is not conceptual precision, but rather the way the problem of causality is perceived and understood by the human mind, which is unable to comprehend immediately the world’s absolute rationality. The relative vagueness surrounding the notion of cause, and particularly that of Primary Cause (which merges with the stoic god), implies the use of a pedagogical device which prepares the progrediens to grasp the ambiguity existing between necessity and contingency. Seneca dramatizes causality, creates a play, and provides the deus with masks (personae), so as to allow the progressing student of wisdom to comprehend the various facets of the god, as perceived by man, wise or not : necessity, contingency, Fortune, providence. The Roman philosopher’s favourite tools in this dramatization of causality are on one hand the personification of Fortune, and on the other the symbolical hypotyposis which allows the conceptualization of the Primary Cause, governing the world, through an analogy with a concrete figure, particularly that of the ideal princeps. So, through this theatrical depiction of causality, the philosopher provides the „spectator” with a distanciation, a catharsis and a comprehension of the world.
42. Chôra: Volume > 11
Massimo Stella «La source des femmes» : Aristophane et Platon, politiciens du genre féminin (Ecclesiazousae, Lysistrata, République V)
abstract | view |  rights & permissions
The aim of this essay is to focus the function of women in Aristophanes’ theatre (Lysistrata and Ecclesiazusae) and in Plato’s book V of the Republic, in an attempt to compare the different strategies adopted by these two authors in staging the female subject on the scene of their respective writings. This enquiry involves raising some fundamental questions such as : is the world of women, evoked by Aristophanes in his dramas and by Plato in his dialogues, a simple metaphor and a mere instrument, if not an utopian mirage, of political theorizing ? If this is not the case, what is the real and practical importance of women within the models of society and collective life outlined by Aristophanes and Plato ? Do Aristophanes and Plato share a same perspective about the role of women in their hypothetical ideal cities ? If not, what are the differences between Aristophanes’ and Plato’s views on this matter?
43. Chôra: Volume > 11
Anna Motta Tra Acropoli e Agorá. Luoghi e figure della citta in Platone e Aristotele by Enrico Nuzzo
44. Chôra: Volume > 11
Ştefan Drăgulinescu Plato’s Parmenides and Its Heritage. Volume 1 : History and Interpretation from the Old Academy to later Platonism and Gnosticism, Volume 2 : Reception in Patristic, Gnostic and Christian Neoplatonic Texts, John Douglas Turner & Kevin Corrigan (eds.)
45. Chôra: Volume > 11
Bulletin du Groupe de Recherches Anciennes et Medievales
46. Chôra: Volume > 11
Adrian Papahagi, Cristiana Papahagi Le Vocabulaire codicologique en roumain
abstract | view |  rights & permissions
In its first congress, held in Paris in 1953, the Comité International de Paléographie Latine decided to produce an international codicological vocabulary. The task was assigned to Denis Muzerelle, who published his Vocabulaire codicologique in 1985. An Italian version, enriched by many additions, was published by Marilena Maniaci in 1996, and the landscape was completed by Spanish and Catalan translations. Our Romanian version of the international codicological vocabulary was completed this year. The article presents the methods, lexicological choices and solutions of the Romanian team.
47. Chôra: Volume > 11
48. Chôra: Volume > 11
Ştefan Drăgulinescu Despre Diafan [On the diaphane] by Anca Vasiliu
49. Chôra: Volume > 11
Marilena Vlad L’aporie ou l’expérience des limites de la pensée dans le Péri Archôn de Damaskios by Carolle Metry‑Tresson
50. Chôra: Volume > 11
Alain Galonnier L’idéal culturel de Boece entre savoir des textes et textes du savoir
abstract | view |  rights & permissions
Le premier commentaire à l’Isagoge de Porphyre, réalisé à partir de la version de Marius Victorinus, semble avoir été pour Boèce l’occasion de faire converger deux analyses, mises au service d’un même idéalisme culturel, l’une propre à une certaine philologie, en un sens qu’il conviendra de définir, l’autre propre à la philosophie, dans son acception classique. Par bien des aspects, ce double cheminement nous paraît présenter des analogies avec ce que l’on observera à la Renaissance, lorsque les approches linguistiques et gnoséologiques se verront associées dans le déchiffrement de textes dont la teneur se révèle à même de susciter l’élévation et l’accomplissement de l’homme.
51. Chôra: Volume > 12
Anca Vasiliu Note liminaire
52. Chôra: Volume > 12
Karel Thein Aristote, critique de Platon sur les causes
abstract | view |  rights & permissions
The paper reconsiders Aristotle’s criticism of Platonic forms as causes together with its wider implications for the differences but also similiarities between the two philosophers. Analyzing the relevant texts of Metaphysics A 9 and Generation and Corruption II, 9, where Aristotle addresses the hypothesis of forms as put forward in the Phaedo, it discusses two interpretative options : that Aristotle takes these forms for an imperfect anticipation of formal causes, and that he sees them as an aborted attempt at grasping the efficient causation whose proper discovery Aristotle claims to be uniquely his own. Although both readings have their virtues and can be defended from the Aristotelian perspective, their check against the text of the Phaedo reveals that, in this context, efficient causation distinct from material causation is quite plausibly the issue Aristotle has in mind first and foremost. This, however, is only one side of Aristotle’s broader critical stance towards forms as causes : while he seems to detect a split in Plato’s own understanding of the relation between the forms and causation (a split between the direct yet unclear influence of universals such as the forms of the large or the beautiful on the one hand and the clear causal scheme of the craft-like model of producing things on the other hand), he is equally critical (if not scornful) of the craft-like model as personified by the demiurge of the Timaeus. However, other passages from the Metaphysics (and also from the Generation of animals) suggest that some features of precisely this model, once it is carefully stripped of its personal aspect, may ultimately bear on Aristotle’s own conception of efficient cause.
53. Chôra: Volume > 12
Francesco Fronterotta La critique plotinienne de la causalite finale dans le traite VI 7 (38) des Ennéades (chap. 1‑3 et 25)
abstract | view |  rights & permissions
Questo articolo discute un aspetto specifico della teoria causale di Plotino, ossia la critica che egli rivolge alla funzione della causa finale nella sua spiegazione della struttura e della generazione della realtà a partire dal principio primo situato al suo culmine. A tale fine, sono esaminati i capitoli 1-3 e 25 del trattato VI 7 (38) delle Enneadi, in cui la questione della causa finale è posta con chiarezza, innanzitutto nel quadro di una lettura e di un’interpretazione del racconto cosmologico del Timeo di Platone e del ruolo che assume il demiurgo in questo racconto, quindi nel quadro di una critica della concezione aristotelica del primo motore immobile come fine ultimo di tutte le cose.
54. Chôra: Volume > 12
Riccardo Chiaradonna Causalite et hierarchie metaphysique dans le neoplatonisme : Plotin, Porphyre, Jamblique
abstract | view |  rights & permissions
The first part of this article focuses on Plotinus’ account of demiurgic causation in treatise VI, 7 [38]. Plotinus’ position is based on two assumptions : 1) the sensible cosmos is rationally ordered and its order depends on an intelligible prior cause ; 2) this order does not reflect any rational design on the part of the cause, since the cause has no reasoning or calculation in it. This view is spelled out against the background of Plotinus’ gradualist metaphysics (theory of the “double activity”) and with respect to Plotinus’ philosophical sources (Plato’s Timaeus and Aristotle’s Metaphysics). The second part of the article focuses on Porphyry, on the anonymous commentary on Plato’s Parmenides and on Iamblichus. Unlike Plotinus, Porphyry has no hesitation in employing concepts drawn from Aristotle’s logic as a resource for expressing his metaphysical theories. This approach can interestingly be set in parallel with that of the anonymous commentary to Plato’s Parmenides assigned to Porphyry by Pierre Hadot (see In Parm., XI, 5-19). A hitherto unnoticed parallel between these lines and Porphyry’s view on the divine hierarchy criticised in Iamblichus’ Response to Porphyry (I, 4, p. 7, 21-11, 4, Saffrey – Segonds) provides a new argument in support of Porphyry’s authorship of the Parmenides commentary.
55. Chôra: Volume > 12
Isabelle Koch Distinctions causales stoiciennes et academiciennes dans le De fato de Ciceron
abstract | view |  rights & permissions
The stoic fragments about the notion of cause describe general determinations of what a cause is, without distinguishing kinds of causes. This, for instance, is the case with Zeno’s and Chrysippus’ definitions conveyed by Stobaeus. On the other hand, many testimonies mention causal distinctions, but only related to the Stoics in general, or even without indicating any school. The interest of Cicero’s De fato is that this treatise refers precisely to some causal distinctions presented by Chrysippus and points out the context in which they are developed, i.e the defence of human responsibility. The present study first analyses these causal distinctions linked to Chrysippus at the end of the preserved part of Cicero’s treatise. Secondly, it studies the academic reactions to these distinctions, which are carefully described by Cicero. Finally, these debates between Stoics and Academics are considered from the standpoint of the contrasting positions found in Plato’s dialogues, about the proper or improper usage of the word a‡tion. There are good reasons to think that Plato’s positions underlie the discussions presented by Cicero.
56. Chôra: Volume > 12
Suzanne Husson Œnomaus de Gadara : le dialogue contre le destin (Les charlatans démasqués, fr. 16)
abstract | view |  rights & permissions
Œnomaus of Gadara, in his work Detection of Deceivers (γoήτων ϕώρα), of which long fragments are preserved by Eusebius of Caesarea, contests Apollo’s oracles in name of the human action contingency. His targets are not only the Democritean and Stoic determinism, but also the Middle Platonic view of conditional fate. In a fictional address to Apollo, he demonstrates the contingency of the action, in an original way (the „dialectical cogito”), which he extends to the field of the animal action. The examination of his argument shows that the Stoic conceptions of what depends on us (ἐφ᾽ἡμῖν) and of consciousness (συναίσθησις) are cannibalized against determinism.
57. Chôra: Volume > 12
Kristell Trego La metaphysique de la cause. Note sur la cause agente et la (re)naissance de la cause efficiente
abstract | view |  rights & permissions
Cet article s’attache à l’émergence de l’idée d’une cause agente, en lieu et place de la cause motrice aristotélicienne. Si Avicenne a dédoublé la cause agente en reconnaissant un principe du mouvement et un principe de l’être, la tradition exégétique grecque puis la falsafa d’expression arabe s’étaient d’abord attachées à reconnaître une cause rendant compte de l’advenue à l’être.
58. Chôra: Volume > 12
Véronique Decaix Structure et fonction de la causalite essentielle chez Dietrich de Freiberg
abstract | view |  rights & permissions
Cet article entend déterminer l’apport original du concept de cause essentielle chez Dietrich de Freiberg à la théorie de la causalité. La première partie est consacrée à la définition de cette cause qui précontient l’essence de son effet sur un mode plus noble. Elle montre que cette idée se situe au croisement d’influences néoplatoniciennes (Proclus, Pseudo-Denys l’Aréopagite, le Liber de causis), arabes (Avicenne et Averroès), et qu’elle provient d’une discussion serrée de la thèse de la «cause par essence» d’Albert le Grand. La deuxième partie se focalise sur la fonction cardinale de la cause essentielle dans l’oeuvre de Dietrich. En effet, ce concept permet d’expliquer, sur le plan cosmologique, l’unité de l’univers, le mouvement des cieux et des astres, et sur le plan noétique, de démontrer les propriétés de l’intellect agent, sa relation à l’intellect possible et aux intelligibles, et pour finir son rapport à l’âme. Il ressort de cette étude que la causalité essentielle sert à construire l’ordre des étants «conceptionnels» dans un ensemble cohérent et articulé.
59. Chôra: Volume > 12
Laura Candiotto Elenchos public et honte dans la troisieme partie du Gorgias de Platon
abstract | view |  rights & permissions
This article proposes an analysis of the use of emotions, in particular the shame, characterizing the elenctic method performed by Socrates in the dialogue with Callicles in the third part of Plato’s Gorgias. The elenchus aims at improving the interlocutor through a process of purification that is capable of changing his whole existence. However, Plato’s dialogues only rarely give testimony of a successful transformation occurring in the interlocutor. This is due to the interlocutor’s attitude towards shame : the feeling of shame can be accepted as a mean for self-transformation or hidden to protect a social status. The article will explore the way in which this fundamental difference is delineated within the dialogue by providing appropriate textual examples. Arguably, by outlining the distinction between the types of shame, it is possible to notice how the purification of the interlocutor implies a turning point for the public. This is what I call „outreach elenchus”, a specific hermeneutic figure that allows to understand a form of purification of the audience and the spectators witnessing the debate. This type of elenchus steps in at the very moment in which the Socratic interlocutor attempts to protect his social image, concealing his shame. The audience, thanks to Plato’s literary strategy, realizes the failures of the interlocutor even as he refuses to accept them. As a result, his social image becomes tarnished.
60. Chôra: Volume > 12
Andrei Cornea Aristotle and Epicurus on Sensations, Falsity, and Truth
abstract | view |  rights & permissions
Epicurus claimed that „all sensations are true”, and that the false is only in the opinions. This paradoxical theory, very much criticized both by ancient and modern commentators, for it seems counterfactual, draws on Aristotle’s theory of sensations. Aristotle (as shown especially in the De anima) holds that sensations and opinions must be distinguished. As long as sensations stick to their „proper domain”, they remain trustworthy and cannot refute each other, regardless of whether they are similar or different in kind. Yet they can fail to perceive the truth, when they pass beyond their proper domain into what one can call their „improper domain” (sizes and things). At this moment sensations resemble opinions and become fallible. So, to a certain extent, the divide between sensations and opinions becomes blurred. Epicurus seems to have taken up much of this theory. Yet he submitted it to a radical simplification: now, there is no room for the „improper domain”, so that all one sensation seizes always belongs to its „proper domain”. Thus it can never be refuted neither by a similar, nor by a dissimilar sensation in kind; therefore it is always and in every circumstance trustworthy. One can add that, in reshaping Aristotle’s theory of senses by removing the „improper domain”, Epicurus purged the theory of senses of all elements that could involve uncertainty and imprecision – which is typical for his strenuous attempt to achieve calm and serenity.