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1. Chôra: Volume > 1
Cristian Gaşpar Between the City and the Desert: Theodosian Legislation and the Place of the Monks in Later Roman Society
2. Chôra: Volume > 1
Vlad Niculescu Hermeneutic Clues for a Possible Reconstruction of Origen's Exegesis of the Creation Narrative (Gn 1-3)
3. Chôra: Volume > 1
Diana Stanciu Grace and Free Will within the Ninth-Century Debate on Predestination
4. Chôra: Volume > 1
Mihail Neamtu Protology and Language in St. Gregory of Nyssa's Theology
5. Chôra: Volume > 1
Madeea Axinciuc The Distinction between Physics and Metaphysics in Maimonides's Guide of the Perplexed
6. Chôra: Volume > 11
Claudia Maggi The Plotinian Rethinking of Dyad and Numbers in Ennead VI 6
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The aim of this paper is to show how some passages in the treatise VI 6 (34) of the Enneads (On numbers) could be considered a Plotinian attempt to achieve a sort of mediation between Plato’s dialogues and the Academic models concerning the generation of numbers and ideas by the two principles of the One and the Indefinite Dyad. Through a complex exegetical contamination, Plotinus gets to identify numbers, ideas and the Dyad with the hypostasis of the Intellect, saving for the One the condition of the sole principle of every reality. This new reading modifies the ontological role played by ideal numbers : they gain an ontological priority on any other being, thanks to their being conceived as the a priori condition of the display of multiplicity. The so-called Intermediates, on the other hand (as far as they are linked to computation and quantity), have a reshaped status, as a result of the fact that calculation is unable to grasp the essence of a given reality.
7. Chôra: Volume > 11
Daniel Fărcaş Deus est intelligere et in intellectu. Sur la cohérence apophatique du système eckhartien
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L’opposition créé (creatus) / incréable (increabile) est un des couples conceptuels eckhartiens qui marquent la différence ontologique, thème dominant de la pensée du mystique allemand. L’increabile définit l’intellect, dans la mesure où celui-ci est apparenté à Dieu. Le système eckhartien paraît déchiré par la double définition de Dieu : ontologique (esse est deus) et méontologique ou noétique (deus est intelligere). Le scandale suscité par la thèse de l’incréabilité de l’intellect et par l’apparente fracture dans le système eckhartien pousse Eckhart à des réflexions sur l’intellect de ses détracteurs et, malgré tout, sur la cohérence de son propre système.
8. Chôra: Volume > 12
Andrei Cornea Aristotle and Epicurus on Sensations, Falsity, and Truth
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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.
9. Chôra: Volume > 12
Cristian Baumgarten Medioplatonic Aspects in Apuleius’ Metamorphoses
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Apuleius’ generation was caught in the passage from philosophic monotheism to that form of imperial henotheism whose aim was to counteract the tension between philosophy and popular religiosity. It can be affirmed that terminology, vocabulary and especially the motive of discreetness and the prudence in the use of defining syntagmatic expressions are a common fact of Medioplatonism. Author’s attitude is that of a philosopher resorting to the mystic cults, plainly aware of their value and, not the last of the things, of the worship responsibilities devolving on a deliberate attachment. The prudence characterizing the discourse on the ineffable nature of the divinity dwells rather on the meaning and requirement of Platonic mysteries, as they were translated and interpreted by Medioplatonism, in its semi-literal manner, current that Apuleius joined on a base of a certain familiarity from a stylistic and thematic point of view.
10. Chôra: Volume > 13
Silvia Fazzo, Mauro Zonta Toward a «critical translation» of Alexander of Aphrodisias’ De principiis, based on the indirect tradition of Syriac and Arabic sources
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One of the main philosophical works by Alexander of Aphrodisias, De principiis, is lost in its original Greek text, but it is preserved in three extant Medieval Semitic versions, one in Syriac and two in Arabic, which were written in the Near East between 500 and 950 AD. These versions are not totally identical and, as we have shown in 2012, they are in a rather complex textual relationship. As we will show in this article, a tentative reconstruction of the lost text should be based upon an attentive and point‑to‑point comparative analysis of some aspect of all three versions. We have tentatively called the abore way “critical translation”.
11. Chôra: Volume > 13
Giovanna R. Giardina Providence in John Philoponus’ commentary on Aristotle’s Physics
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Commentando Aristotele, Phys. II 4, 6 e 8, Filopono assume costantemente Empedocle come modello di tutta una tradizione filosofica che individua nella materia e nel caso i principi sia dell’universo sia degli enti particolari. Filopono e d’accordo con Aristotele nel ritenere assurda la posizione dei materialisti, che considerano il caso non soltanto come causa degli enti che divengono sempre o per lo piu allo stesso modo, tra i quali talvolta si verificano casi di enti che si generano contro natura, ma anche come causa dei corpi celesti, che si muovono di movimenti sempre identici e tra i quali non si osservano casi di contro natura. Ma se nella Fisica Aristotele ha opposto a questa posizione teorica la sua nozione di natura come causa finale, Filopono oppone al caso dei fisiologi materialisti la provvidenza, che egli chiama anche “provvidenza della natura” e che differenzia come natura universale e natura particolare. Pur utilizzando un concetto non aristotelico, gli argomenti di Filopono sono il frutto di un’eccellente esegesi di Aristotele, e persino l’esclusione del contro natura nell’ambito della natura universale sembra riconducibile a quanto Aristotele insegna nel De generatione animalium.
12. Chôra: Volume > 13
Emma Gannagé Al‑Kindī on the ḥaqīqa ‑ majāz Dichotomy
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L’article se penche sur l’opposition bi‑l‑majāz (par extension) vs. bi‑l‑ḥaqīqa (en verite/realite) qu’on rencontre dans plus d’un traite d’al‑Kindī. Il s’agit de determiner si l’usage qu’en fait al‑Kindī se situe sur le plan lexical, voire semantique, a savoir l’opposition ‛sens propre’ vs. ‛sens figure’ ou devrait plutot se lire sur le plan ontologique, ḥaqīqa s’appliquant alors a tout ce qui est propre a Dieu et majāz a ce qui est cree par lui et donc en derive. S’appuyant sur les conclusions de Wolfhart Heinrichs au sujet de la genese de la dichotomie ḥaqīqa ‑ majāz, l’auteure montre que l’usage qu’al‑Kindī en fait releve de l’ordre ontologique, ce en quoi il s’accorde avec les milieux mu‛tazilites contemporains du philosophe. Cette interpretation est relayee par un temoin plus tardif, a savoir le theologien et philosophe andalou Baḥya Ibn Paqūda (XIe s.) dont le traite al‑Hidāya ilā farā’iḍ al‑qulūb («Guide des devoirs du coeur») fait d’importants emprunts a la Philosophie Premiere d’al‑Kindī.
13. Chôra: Volume > 15/16
Francisco J. Gonzalez The Aristotelian Reception of the Idea of the Good According to Heidegger and Gadamer
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Pendant l’ete de 1928 Heidegger a offert un seminaire sur le troisieme livre de la Physique d’Aristote et donc sur l’explication aristotelicienne de la nature du mouvement (kinesis). La derniere seance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est a cette occasion que Heidegger va au livre neuf de la Metaphysique pour essayer de comprendre la notion ontologique qui est a la base de l’interpretation aristotelicienne du mouvement : l’energeia. Mais dans les protocoles de ce seminaire qui se trouvent parmi les papiers de Heidegger et qui ont ete publies recemment dans le volume 83 de la Gesamtausgabe, la seance du 25 juillet se trouve absente. Ce fait a conduit l’editeur a conclure que le seminaire avait pris fin le 23 juillet, sans s’apercevoir donc que la conclusion du seminaire manquait. Il existe heureusement une transcription preservee parmi les papiers de l’etudiante de Heidegger, Helene Weiss, et accessible aujourd’hui dans les archives de l’universite de Stanford. Cette transcription montre que la derniere session eut bien lieu le 25 juillet et nous offre la lecture heideggerienne de Metaphysique IX qui ne se trouve pas dans la version de la Gesamtausgabe. C’est dans le contexte de cette lecture que Heidegger fait la declaration etonnante qui nous concerne ici : ≪Dans la derniere instance, la Metaphysique Θ revient a Platon ; la priorite de l’energeia est fondamentalement la meme chose (im Grunde dasselbe) que l’epekeina des Idees. (Donc, pour cette raison aussi la these de Jaeger d’une evolution chez Aristote est fausse, parce que la Metaphysique Θ appartient a la periode tardive dans laquelle Aristote aurait [selon cette these] surmonte le platonisme.)≫La première tâche que je me propose ici sera d’expliquer cette déclaration qui suggère une relation tres etroite, ou meme une identite, entre la notion aristotelicienne de l’energeia comme ayant une priorite vis‑a‑vis de la dunamis et la notion platonicienne de l’Idee du Bien comme etant epekeina de l’ousia. Pour cette explication je ferai appel non seulement au contexte du seminaire de 1928, mais aussi aux textes plus tardifs comme les Beitrage et les cours sur Nietzsche dans lesquels Heidegger semble presupposer et développer sa déclaration de 1928. Ma seconde tâche sera de comparer cette thèse heideggerienne a la tentative de Gadamer de surmonter l’opposition traditionnelle entre les ontologies de Platon et d’Aristote en faisant appel a l’idee du bien chez les deux. Cette tentative se trouve dans le texte Die Idee des Guten zwischen Plato und Aristoteles. La comparaison que j’entreprends ici va montrer certaines affinites entre les interpretations de l’Idee du Bien chez Heidegger et Gadamer, mais aussi de profondes differences qui vont determiner leurs differents projets philosophiques.
14. Chôra: Volume > 2
Brîndușa Palade The immoderacy of Aristotle.s ethics: excellence and appropriateness re-connected
15. Chôra: Volume > 2
Michael Chase "Omne corpus fugiendum?" Augustine and Porphyry on the body and the post-mortem destiny of the soul
16. Chôra: Volume > 2
Alain Galonnier L'équivalence hermeneia - interpretatio dans le prologue du second commentaire de Boèce au ΠΕΡΙ ΕΡΜΗΝΕΙΑΣ d'Aristote
17. Chôra: Volume > 3/4
Gad Freudenthal A Twelfth-Century Provençal Amateur of Neoplatonic Philosophy in Hebrew: R. Asher b. Meshullam of Lunel
18. Chôra: Volume > 3/4
Claudiu Mesaroş From Porphyry to Abelard: How Many Questions on Universals?
19. Chôra: Volume > 3/4
Anca Vasiliu Discours en L'Honneur de Monsieur le Professeur Jean Jolivet, Doctor Honoris Causa de L'Université Babeş-Bolyai, Cluj
20. Chôra: Volume > 3/4
Adinel-Ciprian Dincă Studying Medieval Philosophy in Romania. A Codicological Perspective