New PDF release: Commentary and Tradition: Aristotelianism, Platonism, and

By Pierluigi Donini, Mauro Bonazzi, Robert W. Sharples

ISBN-10: 3110218720

ISBN-13: 9783110218725

ISBN-10: 3110218739

ISBN-13: 9783110218732

The amount collects an important papers Pierluigi Donini wrote within the final 3 many years with the purpose of marketing a greater overview of post-hellenistic philosophy. The philosophical relevance of post-hellenistic philosophy is now extensively (though no longer but universally) well-known. but a lot is still performed. the typical perform of focusing each one unmarried institution in itself detracts from a balanced evaluate of the options exploited through many philosophers of the interval. at the assumption that debates between faculties play an enormous function within the philosophy of the commentators, Donini concentrates at the interplay among major Aristotelians and Platonists and demonstrates that the advancements of either structures of concept have been seriously stimulated by means of a continual war of words among the 2 colleges. And while in situations similar to Alcinous and Aspasius this is often essentially uncontroversial, for different authors such us Alexander, Antiochus and Plutarch the pioneering paintings of Donini paves the best way for a greater figuring out in their doctrines and positively confirms the highbrow value of the 1st imperial age, whilst the rules have been laid of models of either Aristotelianism and Platonism which have been absolute to effect the complete background of eu proposal, from overdue Antiquity onwards.

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Extra resources for Commentary and Tradition: Aristotelianism, Platonism, and Post-Hellenistic Philosophy (Commentaria in Aristotelem Graeca Et Byzantina)

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Mimesis tragique et apprentissage de la phronesis 47 comment la tragédie remplit aussi la seconde condition du plaisir mimétique dont on a parlé plus haut, celle qui engage un plaisir lié à une “connaissance antérieure” de l’objet imité. S’il est vrai de dire que la tragédie contribue au mûrissement ou à l’affinement de la phronesis, nous devrons alors supposer qu’elle n’est pas conçue pour un public de jeunes, même si l’on se fonde pas sur le silence de la Politique à ce propos, je veux dire sur la base de la seule Éthique, puisque nous savons que: “les jeunes peuvent en effet devenir géomètres ou mathématiciens et être bien préparés dans ces disciplines, mais un jeune ne semble pas pouvoir être phronimos.

7, 1342a 7-15, surtout la ligne 13 qui parle de ʏƢưƩ ƧƘƟƞƫƠơƦ˅Ʃ: des gens particulièrement émotifs en général. 11 C’est ce que plusieurs interprètes ont bien vu: par exemple, J. Lear, Katharsis, “Phronesis” 33 (1988), pp. 327-344, repris dans Oksenberg Rorty, Essays cit. 9 Mimesis tragique et apprentissage de la phronesis 43 Il ne faut pas chercher à obtenir de la tragédie n’importe quel plaisir, mais celui qui lui est propre. Et puisque le poète doit procurer le plaisir qui dérive, au moyen de l’imitation, de la pitié et de la terreur, il est manifeste que cet effet doit être suscité dans les actions elles-mêmes (1453b10-13).

I. Düring, Aristoteles. Darstellung und Interpretation seines Denkens, Heidelberg 1966, p. 126) que le renvoi fait dans la Politique à des “discours sur la poésie” (ƧƜƨˀ ƧƦƠƞƫƠơ̎Ʃ) pourrait ne pas être notre Poétique, où on ne trouve pas l’explication promise de la catharsis, n’a aucune importance. Quelle qu’ait été l’œuvre qu’Aristote avait en vue en écrivant ce passage de la Politique, son renvoi indique de toute façon qu’un discours sur la Poésie et son ou ses effets – la catharsis ou d’autres choses – pouvait émerger précisément d’une discussion sur l’importance éducative de la poésie à l’intérieur d’une communauté politique.

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Commentary and Tradition: Aristotelianism, Platonism, and Post-Hellenistic Philosophy (Commentaria in Aristotelem Graeca Et Byzantina) by Pierluigi Donini, Mauro Bonazzi, Robert W. Sharples


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