This article argues that the second part of the Parmenides (137-166) consists not only of the wel... more This article argues that the second part of the Parmenides (137-166) consists not only of the well-known logical structure which has been widely studied but also of a great variety of definitions of forms. My aim is to show how these definitions depend on a specific group of closely connected primary forms (i.e. same, different, part, whole). The definitions which Parmenides provides help Socrates overcome his failure in attempting to define forms in the first part of the dialogue. In the second part of the Parmenides (137c-166c), we can distinguish two different, yet intertwined, structural principles. The first principle, according to which the second part of the dialogue is structured, is the well-known and much disputed 'logical' one, which starts with the conditional 'if the One is', 'if the One is not'. On this level Parmenides investigates if different 'attributes' belong or do not belong to
In this article Cicero's use of cosmopolitan ideas will be analysed. We will see that Cicero dist... more In this article Cicero's use of cosmopolitan ideas will be analysed. We will see that Cicero distinguishes an ethical cosmopolitanism from a political one. As the political cosmopolitanism is linked to God's or by Natural Law's rule, no state led by human beings can ever become a political cosmopolis. The political order that is suitable to human beings consists necessarily of the existence of a plenitude of individual states. It will be argued that the individual state has its roots in the attempt of the politician to copy the cosmopolitan community that stems from godly rule by the law of nature. 1. Is there Cosmopolitanism in Cicero's Thought?
Neben dem apoion sôma, das bekanntermaßen von Proklos als erstes Dreidimensionales bezeichnet wir... more Neben dem apoion sôma, das bekanntermaßen von Proklos als erstes Dreidimensionales bezeichnet wird, finden wir ein weiteres ‚erstes' Dreidimensionales: Und zwar die Sphäre, die sich in der Projektion geometrischer Objekte in der phantasia zeigt. Proklos spricht schließlich auch noch von einer dritten Ebene, auf der Dreidimensionales vorkommt, welches gewissermaßen zwischen diesen beiden erstgenannten angesiedelt ist: in der Natur. Es wird sich zeigen, dass jede dieser drei Erscheinungsformen des Körpers einem jeweils eigenen Organisationsprinzip untersteht: Im geometrischen Bereich der phantasia ist es die Kreislinie, in der Natur das Elementardreieck und darunter-soweit möglich-der Körper selbst. Proklos behandelt die Körperlichkeit somit unter verschiedenen Gesichtspunkten. Wir werden feststellen, dass er im Bereich der Körperlichkeit ebenso vorgeht wie im intellektuellen Bereich, indem er drei "Triaden" unterscheidet, denen jeweils eines ihrer Elemente als Organisationsprinzip voransteht. Damit lassen sich präzisere von weniger präzisen Körpern unterscheiden, abhängig davon, welchem dieser drei Organisationsprinzipien sie unterstehen. Die unpräziseste Körperlichkeit, dies lässt sich aufgrund der systematischen Position und ihrer Bestimmungen vermuten, entspricht dem apoion sôma.
Zeitschrift für philosophische Forschung, Mar 2018
In this paper I try to show a middle way of interpreting Zeno’s Politeia, that allows one to solv... more In this paper I try to show a middle way of interpreting Zeno’s Politeia, that allows one to solve problems that arise from the traditional readings. My aim is to present a reading, that coherently discusses the perfect as well as imperfect elements of the state. This is done by analyzing the testimonies in light of the role of virtue, and simultaneously taking into account the rarity of the Stoic Wise.
(draft for a collected volume): Michael Psellos presents many female characters in his writings ... more (draft for a collected volume): Michael Psellos presents many female characters in his writings and seems at first glance to argue in favor of an equality of men and women regarding their capacity to achieve virtue. A closer look at the texts, however, will show that he does not mention women engaging in theoretical activity beyond the basic knowledge of the trivium. The women portrayed seem either to be 'only' philanthropically active or to try to devote themselves directly to God. The direct devotion to God, though, cannot, according to Psellos, be a successful theoretic activity, because it is only through the sciences that investigate created nature that human beings are able to approach God theoretically. Nevertheless, Psellos also emphasizes that the philanthropic 'approach' to God is possible. On that ground he discusses the Neoplatonic theory of ascent, but criticizes on various occasions the attempt to become 'apathês'.
In the following article John Italos' understanding of the classical pair of terms authypostaton ... more In the following article John Italos' understanding of the classical pair of terms authypostaton and authyparkton shall be examined. For this purpose, the tradition will first be briefly discussed, and then, through an examination of Op. 7 of the 'Philosophica minora' I of his teacher Psellos, similarities and differences in content will be worked out. Both, Psellos and Italos, use the pair of terms in a similar way. Psellos' more differentiated discussion shows that on as well as ousiai, to which primarily eidê, as well as noes and psychai but also sômata (in a reduced way) belong, are each called authypostaton or authyparkton. The graduality of the terms is justified by the distance of these "entities" from God. John Italos not only follows the structure of the Psellian text in several aspects, but also shows a content-related proximity to his teacher.
This article argues that the second part of the Parmenides (137-166) consists not only of the wel... more This article argues that the second part of the Parmenides (137-166) consists not only of the well-known logical structure which has been widely studied but also of a great variety of definitions of forms. My aim is to show how these definitions depend on a specific group of closely connected primary forms (i.e. same, different, part, whole). The definitions which Parmenides provides help Socrates overcome his failure in attempting to define forms in the first part of the dialogue. In the second part of the Parmenides (137c-166c), we can distinguish two different, yet intertwined, structural principles. The first principle, according to which the second part of the dialogue is structured, is the well-known and much disputed 'logical' one, which starts with the conditional 'if the One is', 'if the One is not'. On this level Parmenides investigates if different 'attributes' belong or do not belong to
In this article Cicero's use of cosmopolitan ideas will be analysed. We will see that Cicero dist... more In this article Cicero's use of cosmopolitan ideas will be analysed. We will see that Cicero distinguishes an ethical cosmopolitanism from a political one. As the political cosmopolitanism is linked to God's or by Natural Law's rule, no state led by human beings can ever become a political cosmopolis. The political order that is suitable to human beings consists necessarily of the existence of a plenitude of individual states. It will be argued that the individual state has its roots in the attempt of the politician to copy the cosmopolitan community that stems from godly rule by the law of nature. 1. Is there Cosmopolitanism in Cicero's Thought?
Neben dem apoion sôma, das bekanntermaßen von Proklos als erstes Dreidimensionales bezeichnet wir... more Neben dem apoion sôma, das bekanntermaßen von Proklos als erstes Dreidimensionales bezeichnet wird, finden wir ein weiteres ‚erstes' Dreidimensionales: Und zwar die Sphäre, die sich in der Projektion geometrischer Objekte in der phantasia zeigt. Proklos spricht schließlich auch noch von einer dritten Ebene, auf der Dreidimensionales vorkommt, welches gewissermaßen zwischen diesen beiden erstgenannten angesiedelt ist: in der Natur. Es wird sich zeigen, dass jede dieser drei Erscheinungsformen des Körpers einem jeweils eigenen Organisationsprinzip untersteht: Im geometrischen Bereich der phantasia ist es die Kreislinie, in der Natur das Elementardreieck und darunter-soweit möglich-der Körper selbst. Proklos behandelt die Körperlichkeit somit unter verschiedenen Gesichtspunkten. Wir werden feststellen, dass er im Bereich der Körperlichkeit ebenso vorgeht wie im intellektuellen Bereich, indem er drei "Triaden" unterscheidet, denen jeweils eines ihrer Elemente als Organisationsprinzip voransteht. Damit lassen sich präzisere von weniger präzisen Körpern unterscheiden, abhängig davon, welchem dieser drei Organisationsprinzipien sie unterstehen. Die unpräziseste Körperlichkeit, dies lässt sich aufgrund der systematischen Position und ihrer Bestimmungen vermuten, entspricht dem apoion sôma.
Zeitschrift für philosophische Forschung, Mar 2018
In this paper I try to show a middle way of interpreting Zeno’s Politeia, that allows one to solv... more In this paper I try to show a middle way of interpreting Zeno’s Politeia, that allows one to solve problems that arise from the traditional readings. My aim is to present a reading, that coherently discusses the perfect as well as imperfect elements of the state. This is done by analyzing the testimonies in light of the role of virtue, and simultaneously taking into account the rarity of the Stoic Wise.
(draft for a collected volume): Michael Psellos presents many female characters in his writings ... more (draft for a collected volume): Michael Psellos presents many female characters in his writings and seems at first glance to argue in favor of an equality of men and women regarding their capacity to achieve virtue. A closer look at the texts, however, will show that he does not mention women engaging in theoretical activity beyond the basic knowledge of the trivium. The women portrayed seem either to be 'only' philanthropically active or to try to devote themselves directly to God. The direct devotion to God, though, cannot, according to Psellos, be a successful theoretic activity, because it is only through the sciences that investigate created nature that human beings are able to approach God theoretically. Nevertheless, Psellos also emphasizes that the philanthropic 'approach' to God is possible. On that ground he discusses the Neoplatonic theory of ascent, but criticizes on various occasions the attempt to become 'apathês'.
In the following article John Italos' understanding of the classical pair of terms authypostaton ... more In the following article John Italos' understanding of the classical pair of terms authypostaton and authyparkton shall be examined. For this purpose, the tradition will first be briefly discussed, and then, through an examination of Op. 7 of the 'Philosophica minora' I of his teacher Psellos, similarities and differences in content will be worked out. Both, Psellos and Italos, use the pair of terms in a similar way. Psellos' more differentiated discussion shows that on as well as ousiai, to which primarily eidê, as well as noes and psychai but also sômata (in a reduced way) belong, are each called authypostaton or authyparkton. The graduality of the terms is justified by the distance of these "entities" from God. John Italos not only follows the structure of the Psellian text in several aspects, but also shows a content-related proximity to his teacher.
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