The article discusses the sophistic method of "antilogic" ("double arguments", "contrasting argum... more The article discusses the sophistic method of "antilogic" ("double arguments", "contrasting arguments", "opposed speeches", "two-fold arguments"). The main goal is to show that it is a method that, in the light of the doctrine presented in Plato's Theaetetus, is based on philosophical foundations. The work of G.B. Kerferd was crucial for the research on the art of antilogic, as it broke with the unequivocally negative understanding of this method adopted by the earlier research tradition. Late testimonies of Diogenes Laertius, Clement of Alexandria, Seneca and Eudoxus point to Protagoras of Abdera as the creator and promoter of the antilogic. These testimonies are confirmed by references to the method of "opposed speeches" contained in the comedies of Aristophanes, in the tragedies of Euripides and in the anonymous treatise Dialexeis. Plato's report on the doctrine attributed to Protagoras in the Theaetetus reveals the philosophical context of the antilogic. The so-called "secret doctrine", based on the acceptance of appearances and of the privacy of perceptions (man-measure doctrine), the rejection of truth and falsehood, and acceptance of the contradictory judgments results from the new vision of reality in flux. Therefore, the "secret doctrine" presents a consistent and coherent project leading to a new concept of logic and language and lays the foundations for the method of "double arguments".
ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition, 2021
The paper discusses the debate on the human nature in the sophistic thought. Focusing on the &quo... more The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nature - culture" controversy it presents the evolution of the views of the Sophists: from Protagoras’ optimistic contention of the progress of mankind and his appraisal of culture to its criticism and the radical turn to nature in Antiphon, Hippias, Trasymachos, and Callicles. The paper aims at presenting the analysis of the ongoing discussion, with the stress laid on reconstruction of the arguments and concepts as well as the attitudes that are associated with various positions of this debate.
Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujm... more Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujmowanej jako przejaw agonicznych i erystycznych skłonności sofistów i pod wpływem optyki Platona przeciwstawianej dialektyce zostało w ostatnich dekadach, pod wpływem pracy G.B. Kerferda, zastąpione rozumieniem antylogiki jako samoistnej techniki argumentacyjnej, mającej swe własne źródła, istotę i cele. Idąc za interpretacją G.B. Kerferda, wedle której fundamentem antylogiki jest opozycja dwu logoi wynikająca ze sprzeczności lub przeciwieństwa, w konieczny sposób związanego ze światem zmysłowym, w artykule dowodzi się, że filozoficznych podstaw antylogiki należy poszukiwać w przedstawieniu poglądów przypisywanych Protagorasowi w Platońskim dialogu Teajtet.
The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nat... more The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nature-culture" controversy it presents the evolution of the views of the sophists: from Protagoras' optimistic contention of the progress of mankind and his appraisal of culture to its criticism and the radical turn to nature in Antiphon, Hippias, Trasymachos, and Callicles. The paper aims at presenting the analysis of the ongoing discussion, with the stress laid on reconstruction of the arguments and concepts as well as the attitudes that are associated with various positions of this debate.
Filozofia przeszłości, Filozofia przyszłości. Księga dedykowana prof. Markowi N. Jakubowskiemu, redakcja naukowa Janusz Grygieńć, Wydawnictwo Naukowe UMK, s. 359–370. , 2020
The paper is devoted to the sophistic method of "two-fold arguments" (antilogic). The traditional... more The paper is devoted to the sophistic method of "two-fold arguments" (antilogic). The traditional understanding of antilogic understood as an expression of agonistic and eristic tendencies of the sophists has been in recent decades, under the influence of G.B. Kerferd, replaced by the understanding of antilogic as an independent argumentative technique, having its own sources, essence, and goals. Following the interpretation of G.B. Kerferd, according to which the foundation of the antilogic is the opposition of two logoi resulting from contradictions or opposites, necessarily associated with the contradictory character of the sensual world, in the paper it is argued that the philosophical basis of antilogic should be sought in the presentation of the views attributed to Protagoras and "adherents of flux" in Plato's dialogue Theaetetus.
Abstrakt: Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujmowanej jako przejaw agonicznych i erystycznych skłonności sofistów i pod wpływem optyki Platona przeciwstawianej dialektyce zostało w ostatnich dekadach, pod wpływem pracy G.B. Kerferda, zastąpione rozumieniem antylogiki jako samoistnej techniki argumentacyjnej, mającej swe własne źródła, istotę i cele. Idąc za interpretacją G.B. Kerferda, wedle której fundamentem antylogiki jest opozycja dwu logoi wynikająca ze sprzeczności lub przeciwieństwa, w konieczny sposób związanego ze światem zmysłowym, w artykule dowodzi się, że filozoficznych podstaw antylogiki należy poszukiwać w przedstawieniu poglądów przypisywanych Protagorasowi w Platońskim dialogu Teajtet. Słowa klucze: sofistyka, Protagoras, antylogika
Antropologia widowisk. Zagadnienia i wybór tekstów, opracowali Agata Chałupnik, Wojciech Dudzik, Mateusz Kanabrodzki, Leszek Kolankiewicz. Wstęp i redakcja Leszek Kolankiewicz, Wydanie II zmienione, poprawione i rozszerzone, Wydawnictwa Uniwersytetu Warszawskiego, 2010, s. 515-524. , 2010
These are the excerpts from the book "Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem" concerning Gorgias' theory of apate (deception)., 2012
These are the excerpts from the book "Sztuka a prawda. Problem sztuki w dyskusji między Gorgiasze... more These are the excerpts from the book "Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem" concerning Gorgias' theory of apate (deception).
Sekstus Empiryk, Zarysy Pyrrońskie, ks I (1-30), z języka greckiego przetłumaczył i opracował Zbigniew Nerczuk, „Studia Philosophica Wratislaviensia” XIII, 4 (2018), s. 105-116., 2018
Jest to początek Zarysów Pyrrońskich Sekstusa Empiryka, ks. I (1-30) w nowym przekładzie. Całość ... more Jest to początek Zarysów Pyrrońskich Sekstusa Empiryka, ks. I (1-30) w nowym przekładzie. Całość tekstu ukaże się w Wydawnictwie UMK w połowie roku 2019.
This is the opening part of Sextus' Outlines of Pyrrhonism (I 1-30). The translation of the treatise will be published by Wydawnictwo UMK in the 2019.
D. Evans, Argumenty Platońskie, "Ruch Filozoficzny", Tom LV nr 1 (1998), s. 15-29 , 1998
This is a Polish translation of a conference speech held by Prof. D. Evans in Toruń on the 10.04.... more This is a Polish translation of a conference speech held by Prof. D. Evans in Toruń on the 10.04.1997. The original paper was published in Aristotelian Society Supplementary Volume 70 (1996), p. 177-193.
Stefan Swieżawski, Autobiogram (biogram i wybór bibliografii zostały opracowane przez Zbigniewa Nerczuka), "Ruch Filozoficzny" LIX /1 (2002), s. 157-163 , 2002
Jest to krótki biogram i wybór bibliografii prac prof. Stefana Swieżawskiego, które sporządziłem ... more Jest to krótki biogram i wybór bibliografii prac prof. Stefana Swieżawskiego, które sporządziłem na prośbę Pana Profesora.
A BSTR ACT: The paper discusses the problem of the source of the analogies between philosophical ... more A BSTR ACT: The paper discusses the problem of the source of the analogies between philosophical outlook of the Sophists and the skeptical tradition of Pyrrho and his successors. Its main objective is to point out that the similarities in standpoints, arguments and methods between these philosophical phenomena result from the transmission of Plato's Theaetetus. It is argued that main ideas (phenomenalism, subjectivism, relativity and indeterminacy of things, rejection of being and acceptance of becoming and constant fl ux, antilogical position consisting in opposing two contradictory statements etc.) which in Theaetetus constituted so called " Secret Doctrine " (attributed by Plato to Protagoras and disciples of Heraclitus), aft er being criticized by Aristotle in his discussion about the principle of contradiction in Metaphysics (books IV and XI), were acknowledged by Pyrrho and, revived by Aenesidemus, can be found incorporated into the skeptical tradition in the works of Sextus Empiricus. K E Y WOR D S : Sophists • Protagoras • Plato • Aristotle • Pyrrho • skepticism • Aenesidemus • Sextus Empiricus
The text was originally a conference speech. In principle, it was prepared for teachers of philos... more The text was originally a conference speech. In principle, it was prepared for teachers of philosophy and people interested in philosophy, therefore it has the character of an essay and only to a small extent refers to the literature of the subject. However, I am deeply convinced of the validity of the thesis that I propose in it, even if they may seem only to a small extent supported by references to the state of research.
Synthetical studies take a special place in the research on the history of ancient philosophy. They demonstrate the existing perspective by performing a selection and arrangement of the material, presenting the periodisation, accentuating and determining what is “philosophically
significant.” This article points out that despite the great progress made in detailed research that has taken place over the last few decades, the general framework of development of philosophy, derived from Hegel’s thought, has remained unchanged for two centuries.
Hegel’s perspective has instilled a certain pattern that encompasses a whole series of debatable solutions. These include (1) development of a certain understanding of what “philosophy” is and thus separating it from a wide spectrum of literature, rhetoric, medicine, and religion; (2) introduction of a dubious periodisation (e.g. the distinction between the Presocratic period and Socrates’ breakthrough in the form of a departure from the philosophy of nature and return to ethical considerations; (3) adoption of philosophy of Plato and Aristotle as the apex of thought. The author highlights the need to change the approach to the history of ancient philosophy and modify the existing paradigm. He calls for paying greater attention to the intertextual element and to the fact that the assessment of originality and relevance of preserved works is falsified due to the disappearance of comparative material. The proposal to establish a new reconstructive paradigm is based on the belief that during further research on ancient philosophy it would be advisable (1) to expand the research perspective andenrich it with the fields of education, medicine, the great sphere of literature, the spheres of fine arts and music, (2) to focus more on the issue of transmission and reception of texts thanks to which it is possible to deepen and extend the reconstructed context of philosophical discussions, (3) to come to the realisation that the abstract character of description, connected with all the syntheses of the philosophical thought in antiquity lead to its oversimplification and impoverishment by presenting it out of the context and depriving of what is individual and
specific for a particular thinker.
Studium poświęcone jest specyfice warsztatu tłumacza antycznych tekstów filozoficznych. Wszelk... more Studium poświęcone jest specyfice warsztatu tłumacza antycznych tekstów filozoficznych. Wszelką pracę translatorską, o ile ma ona na celu rekonstrukcję kontekstu językowego i historycznego, muszą poprzedzać zrozumienie i interpretacja tekstu. W celu rekonstrukcji kontekstu niezbędne jest odniesienie tekstu do prowadzonych ówcześnie dyskusji filozoficznych, odtworzenie siatki pojęciowej oraz wskazanie zapożyczeń oraz odesłań do innych tekstów. Realizacja tych zadań napotyka w przypadku prac z zakresu filozofii starożytnej na wiele przeszkód wynikających z wielowiekowej ewolucji języka greckiego, mglistości terminu ‘filozofia’, zaginięcia większości dzieł filozoficznych, zróżnicowania terminologii filozoficznej poszczególnych filozofów czy nurtów, a także przenikania się wzajemnego tekstów.
The paper is concerned with the characteristic of the translation of ancient philosophical texts. The work of the translation of a philosophical writing, as long as its goal is to reconstruct the philosophical context, must be preceded by understanding and interpretation of that text. In order to achieve this goal it is necessary to refer the writing to the ongoing philosophical discussions of that time, as well as to restore the conceptual grid and indicate the borrowings and references to other works. In the case of writings in the field of ancient philosophy these tasks encounter a lot of obstacles resulting from the evolution of Greek, from ambiguity of the term 'philosophy', from the loss of the most of the philosophical works, from the diversity of philosophical terminology, as well as from the intertextuality of the ancient philosophical literature.
The paper aims at reconstructing the fundamentals of the sophistic anthropology. Contrary to the ... more The paper aims at reconstructing the fundamentals of the sophistic anthropology. Contrary to the recognized view of the humanistic shift which took place in the sophistic thought, there is evidence that the sophists were continuously concerned with the problems of philosophy of nature. The difference between the sophists and their Presocratic predecessors was that their criticism of the philosophical tradition and the transformative answers given to the old questions were the basis and the starting point of the " ethical " and " rhetorical " part of their intellectual activity. This natu-ralistic perspective is reflected in their research in the field of medicine and biology, in the discussion about " the human nature " , and in their interest in the individual physiological and mental conditions, which determine the state of the human body and the behaviour of a man. The sophists pioneered in linguistic, rhetorical, and philological studies. To enhance the power of persuasion, they investigated how various mental conditions influenced cognitive processes and physiological reactions. Thus they started a thorough examination of the human psyche, initiating the field of psychology.
The article discusses the sophistic method of "antilogic" ("double arguments", "contrasting argum... more The article discusses the sophistic method of "antilogic" ("double arguments", "contrasting arguments", "opposed speeches", "two-fold arguments"). The main goal is to show that it is a method that, in the light of the doctrine presented in Plato's Theaetetus, is based on philosophical foundations. The work of G.B. Kerferd was crucial for the research on the art of antilogic, as it broke with the unequivocally negative understanding of this method adopted by the earlier research tradition. Late testimonies of Diogenes Laertius, Clement of Alexandria, Seneca and Eudoxus point to Protagoras of Abdera as the creator and promoter of the antilogic. These testimonies are confirmed by references to the method of "opposed speeches" contained in the comedies of Aristophanes, in the tragedies of Euripides and in the anonymous treatise Dialexeis. Plato's report on the doctrine attributed to Protagoras in the Theaetetus reveals the philosophical context of the antilogic. The so-called "secret doctrine", based on the acceptance of appearances and of the privacy of perceptions (man-measure doctrine), the rejection of truth and falsehood, and acceptance of the contradictory judgments results from the new vision of reality in flux. Therefore, the "secret doctrine" presents a consistent and coherent project leading to a new concept of logic and language and lays the foundations for the method of "double arguments".
ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition, 2021
The paper discusses the debate on the human nature in the sophistic thought. Focusing on the &quo... more The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nature - culture" controversy it presents the evolution of the views of the Sophists: from Protagoras’ optimistic contention of the progress of mankind and his appraisal of culture to its criticism and the radical turn to nature in Antiphon, Hippias, Trasymachos, and Callicles. The paper aims at presenting the analysis of the ongoing discussion, with the stress laid on reconstruction of the arguments and concepts as well as the attitudes that are associated with various positions of this debate.
Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujm... more Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujmowanej jako przejaw agonicznych i erystycznych skłonności sofistów i pod wpływem optyki Platona przeciwstawianej dialektyce zostało w ostatnich dekadach, pod wpływem pracy G.B. Kerferda, zastąpione rozumieniem antylogiki jako samoistnej techniki argumentacyjnej, mającej swe własne źródła, istotę i cele. Idąc za interpretacją G.B. Kerferda, wedle której fundamentem antylogiki jest opozycja dwu logoi wynikająca ze sprzeczności lub przeciwieństwa, w konieczny sposób związanego ze światem zmysłowym, w artykule dowodzi się, że filozoficznych podstaw antylogiki należy poszukiwać w przedstawieniu poglądów przypisywanych Protagorasowi w Platońskim dialogu Teajtet.
The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nat... more The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nature-culture" controversy it presents the evolution of the views of the sophists: from Protagoras' optimistic contention of the progress of mankind and his appraisal of culture to its criticism and the radical turn to nature in Antiphon, Hippias, Trasymachos, and Callicles. The paper aims at presenting the analysis of the ongoing discussion, with the stress laid on reconstruction of the arguments and concepts as well as the attitudes that are associated with various positions of this debate.
Filozofia przeszłości, Filozofia przyszłości. Księga dedykowana prof. Markowi N. Jakubowskiemu, redakcja naukowa Janusz Grygieńć, Wydawnictwo Naukowe UMK, s. 359–370. , 2020
The paper is devoted to the sophistic method of "two-fold arguments" (antilogic). The traditional... more The paper is devoted to the sophistic method of "two-fold arguments" (antilogic). The traditional understanding of antilogic understood as an expression of agonistic and eristic tendencies of the sophists has been in recent decades, under the influence of G.B. Kerferd, replaced by the understanding of antilogic as an independent argumentative technique, having its own sources, essence, and goals. Following the interpretation of G.B. Kerferd, according to which the foundation of the antilogic is the opposition of two logoi resulting from contradictions or opposites, necessarily associated with the contradictory character of the sensual world, in the paper it is argued that the philosophical basis of antilogic should be sought in the presentation of the views attributed to Protagoras and "adherents of flux" in Plato's dialogue Theaetetus.
Abstrakt: Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujmowanej jako przejaw agonicznych i erystycznych skłonności sofistów i pod wpływem optyki Platona przeciwstawianej dialektyce zostało w ostatnich dekadach, pod wpływem pracy G.B. Kerferda, zastąpione rozumieniem antylogiki jako samoistnej techniki argumentacyjnej, mającej swe własne źródła, istotę i cele. Idąc za interpretacją G.B. Kerferda, wedle której fundamentem antylogiki jest opozycja dwu logoi wynikająca ze sprzeczności lub przeciwieństwa, w konieczny sposób związanego ze światem zmysłowym, w artykule dowodzi się, że filozoficznych podstaw antylogiki należy poszukiwać w przedstawieniu poglądów przypisywanych Protagorasowi w Platońskim dialogu Teajtet. Słowa klucze: sofistyka, Protagoras, antylogika
Antropologia widowisk. Zagadnienia i wybór tekstów, opracowali Agata Chałupnik, Wojciech Dudzik, Mateusz Kanabrodzki, Leszek Kolankiewicz. Wstęp i redakcja Leszek Kolankiewicz, Wydanie II zmienione, poprawione i rozszerzone, Wydawnictwa Uniwersytetu Warszawskiego, 2010, s. 515-524. , 2010
These are the excerpts from the book "Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem" concerning Gorgias' theory of apate (deception)., 2012
These are the excerpts from the book "Sztuka a prawda. Problem sztuki w dyskusji między Gorgiasze... more These are the excerpts from the book "Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem" concerning Gorgias' theory of apate (deception).
Sekstus Empiryk, Zarysy Pyrrońskie, ks I (1-30), z języka greckiego przetłumaczył i opracował Zbigniew Nerczuk, „Studia Philosophica Wratislaviensia” XIII, 4 (2018), s. 105-116., 2018
Jest to początek Zarysów Pyrrońskich Sekstusa Empiryka, ks. I (1-30) w nowym przekładzie. Całość ... more Jest to początek Zarysów Pyrrońskich Sekstusa Empiryka, ks. I (1-30) w nowym przekładzie. Całość tekstu ukaże się w Wydawnictwie UMK w połowie roku 2019.
This is the opening part of Sextus' Outlines of Pyrrhonism (I 1-30). The translation of the treatise will be published by Wydawnictwo UMK in the 2019.
D. Evans, Argumenty Platońskie, "Ruch Filozoficzny", Tom LV nr 1 (1998), s. 15-29 , 1998
This is a Polish translation of a conference speech held by Prof. D. Evans in Toruń on the 10.04.... more This is a Polish translation of a conference speech held by Prof. D. Evans in Toruń on the 10.04.1997. The original paper was published in Aristotelian Society Supplementary Volume 70 (1996), p. 177-193.
Stefan Swieżawski, Autobiogram (biogram i wybór bibliografii zostały opracowane przez Zbigniewa Nerczuka), "Ruch Filozoficzny" LIX /1 (2002), s. 157-163 , 2002
Jest to krótki biogram i wybór bibliografii prac prof. Stefana Swieżawskiego, które sporządziłem ... more Jest to krótki biogram i wybór bibliografii prac prof. Stefana Swieżawskiego, które sporządziłem na prośbę Pana Profesora.
A BSTR ACT: The paper discusses the problem of the source of the analogies between philosophical ... more A BSTR ACT: The paper discusses the problem of the source of the analogies between philosophical outlook of the Sophists and the skeptical tradition of Pyrrho and his successors. Its main objective is to point out that the similarities in standpoints, arguments and methods between these philosophical phenomena result from the transmission of Plato's Theaetetus. It is argued that main ideas (phenomenalism, subjectivism, relativity and indeterminacy of things, rejection of being and acceptance of becoming and constant fl ux, antilogical position consisting in opposing two contradictory statements etc.) which in Theaetetus constituted so called " Secret Doctrine " (attributed by Plato to Protagoras and disciples of Heraclitus), aft er being criticized by Aristotle in his discussion about the principle of contradiction in Metaphysics (books IV and XI), were acknowledged by Pyrrho and, revived by Aenesidemus, can be found incorporated into the skeptical tradition in the works of Sextus Empiricus. K E Y WOR D S : Sophists • Protagoras • Plato • Aristotle • Pyrrho • skepticism • Aenesidemus • Sextus Empiricus
The text was originally a conference speech. In principle, it was prepared for teachers of philos... more The text was originally a conference speech. In principle, it was prepared for teachers of philosophy and people interested in philosophy, therefore it has the character of an essay and only to a small extent refers to the literature of the subject. However, I am deeply convinced of the validity of the thesis that I propose in it, even if they may seem only to a small extent supported by references to the state of research.
Synthetical studies take a special place in the research on the history of ancient philosophy. They demonstrate the existing perspective by performing a selection and arrangement of the material, presenting the periodisation, accentuating and determining what is “philosophically
significant.” This article points out that despite the great progress made in detailed research that has taken place over the last few decades, the general framework of development of philosophy, derived from Hegel’s thought, has remained unchanged for two centuries.
Hegel’s perspective has instilled a certain pattern that encompasses a whole series of debatable solutions. These include (1) development of a certain understanding of what “philosophy” is and thus separating it from a wide spectrum of literature, rhetoric, medicine, and religion; (2) introduction of a dubious periodisation (e.g. the distinction between the Presocratic period and Socrates’ breakthrough in the form of a departure from the philosophy of nature and return to ethical considerations; (3) adoption of philosophy of Plato and Aristotle as the apex of thought. The author highlights the need to change the approach to the history of ancient philosophy and modify the existing paradigm. He calls for paying greater attention to the intertextual element and to the fact that the assessment of originality and relevance of preserved works is falsified due to the disappearance of comparative material. The proposal to establish a new reconstructive paradigm is based on the belief that during further research on ancient philosophy it would be advisable (1) to expand the research perspective andenrich it with the fields of education, medicine, the great sphere of literature, the spheres of fine arts and music, (2) to focus more on the issue of transmission and reception of texts thanks to which it is possible to deepen and extend the reconstructed context of philosophical discussions, (3) to come to the realisation that the abstract character of description, connected with all the syntheses of the philosophical thought in antiquity lead to its oversimplification and impoverishment by presenting it out of the context and depriving of what is individual and
specific for a particular thinker.
Studium poświęcone jest specyfice warsztatu tłumacza antycznych tekstów filozoficznych. Wszelk... more Studium poświęcone jest specyfice warsztatu tłumacza antycznych tekstów filozoficznych. Wszelką pracę translatorską, o ile ma ona na celu rekonstrukcję kontekstu językowego i historycznego, muszą poprzedzać zrozumienie i interpretacja tekstu. W celu rekonstrukcji kontekstu niezbędne jest odniesienie tekstu do prowadzonych ówcześnie dyskusji filozoficznych, odtworzenie siatki pojęciowej oraz wskazanie zapożyczeń oraz odesłań do innych tekstów. Realizacja tych zadań napotyka w przypadku prac z zakresu filozofii starożytnej na wiele przeszkód wynikających z wielowiekowej ewolucji języka greckiego, mglistości terminu ‘filozofia’, zaginięcia większości dzieł filozoficznych, zróżnicowania terminologii filozoficznej poszczególnych filozofów czy nurtów, a także przenikania się wzajemnego tekstów.
The paper is concerned with the characteristic of the translation of ancient philosophical texts. The work of the translation of a philosophical writing, as long as its goal is to reconstruct the philosophical context, must be preceded by understanding and interpretation of that text. In order to achieve this goal it is necessary to refer the writing to the ongoing philosophical discussions of that time, as well as to restore the conceptual grid and indicate the borrowings and references to other works. In the case of writings in the field of ancient philosophy these tasks encounter a lot of obstacles resulting from the evolution of Greek, from ambiguity of the term 'philosophy', from the loss of the most of the philosophical works, from the diversity of philosophical terminology, as well as from the intertextuality of the ancient philosophical literature.
The paper aims at reconstructing the fundamentals of the sophistic anthropology. Contrary to the ... more The paper aims at reconstructing the fundamentals of the sophistic anthropology. Contrary to the recognized view of the humanistic shift which took place in the sophistic thought, there is evidence that the sophists were continuously concerned with the problems of philosophy of nature. The difference between the sophists and their Presocratic predecessors was that their criticism of the philosophical tradition and the transformative answers given to the old questions were the basis and the starting point of the " ethical " and " rhetorical " part of their intellectual activity. This natu-ralistic perspective is reflected in their research in the field of medicine and biology, in the discussion about " the human nature " , and in their interest in the individual physiological and mental conditions, which determine the state of the human body and the behaviour of a man. The sophists pioneered in linguistic, rhetorical, and philological studies. To enhance the power of persuasion, they investigated how various mental conditions influenced cognitive processes and physiological reactions. Thus they started a thorough examination of the human psyche, initiating the field of psychology.
H.-G. Gadamer, Idea dobra w dyskusji między Platonem a Arystotelesem, przełożył Zbigniew Nerczuk, Wydawnictwo Antyk, Kęty 2002, s. 143 (H.-G. Gadamer, Die Idee des guten zwischen Platon und Aristoteles), 2002
Jest to wybór z pracy Gadamera "Idea dobra..." Zawiera Przedmowę, Zakres problemu, Rozdział I (So... more Jest to wybór z pracy Gadamera "Idea dobra..." Zawiera Przedmowę, Zakres problemu, Rozdział I (Sokratejska wiedza i niewiedza) oraz Posłowie tłumacza. This is the opening part of the Polish translation of Gadamers' The idea of the good... with the Translator's afterword.
Sekstus Empiryk, Zarysy Pyrrońskie, przełożył, wstępem i przypisami opatrzył Zbigniew Nerczuk , 2019
Jest to przekład Zarysów Pyrrońskich Sekstusa Empiryka. Plik zawiera początek Wstępu i I sposób ... more Jest to przekład Zarysów Pyrrońskich Sekstusa Empiryka. Plik zawiera początek Wstępu i I sposób powściągnięcia sądu.
This is a complete Polish translation of Sextus Empiricus' Outlines of Pyrrhonism. In the file there is a beginning of the Preface and the I Mode of suspension of judgment.
Giovanni Pico della Mirandola, Oratio de hominis dignitate. Mowa o godności człowieka, Przełożyli i przypisami opatrzyli Zbigniew Nerczuk i Mikołaj Olszewski, Wstępem poprzedził Danilo Facca, Wydawnictwo IFiS PAN, Warszawa 2010, ss. 121. , 2010
To początkowy fragment mowy O godności człowieka Pico della Mirandoli." Wstępem poprzedział Danil... more To początkowy fragment mowy O godności człowieka Pico della Mirandoli." Wstępem poprzedział Danilo Facca, przełożyli Zbigniew Nerczuk i Mikołaj Olszewski.
This is an excerpt from the Polish translation of Pico della Mirandola's De dignitate hominis. The preface to the translation by Danilo Facca. Translation by Zbigniew Nerczuk and Mikołaj Olszewski.
P. Hadot, Plotyn albo prostota spojrzenia, przełożyła P. Bobowska, przekład przejrzał i posłowiem opatrzył Z. Nerczuk, Antyk Kęty 2004, 2004
To krótkie "Posłowie" do książki P. Hadota o Plotynie, przetłumaczonej przez P. Bobowską-Nastarze... more To krótkie "Posłowie" do książki P. Hadota o Plotynie, przetłumaczonej przez P. Bobowską-Nastarzewską.
H. Plessner, Śmiech i płacz. Badania nad granicami ludzkiego zachowania, przełożyli i opracowali Agata Zwolińska, Zbigniew Nerczuk, Posłowiem opatrzyła Agata Zwolińska, Kęty 2003, Wydawnictwo Antyk , 2003
This is a Polish translation of H. Plessner's Lachen und Weinen.
Przedmowa do II wydania (1950)... more This is a Polish translation of H. Plessner's Lachen und Weinen.
Przedmowa do II wydania (1950) Wprowadzenie Rozdz. III Powody śmiechu 1. Radość i łaskotanie jako postawy ekspresyjne 2. Zabawa 3. Komizm
Sekstus Empiryk, Przeciw fizykom. Przeciw etykom, Wydawnictwo Derewiecki, Kęty 2010, s. 277, 2010
This is a selection from the Polish translation of Sextus Empiricus' Against the Physicists. Agai... more This is a selection from the Polish translation of Sextus Empiricus' Against the Physicists. Against the Ethicists (AM IX-XI)
1. Introduction 2. AM IX - beginning of On the gods 3. AM X - On place and movement (partly) 4. Introduction into the treatise Against the Ethicists
Each of us is a measure. The project of advocates
of change in Plato’s Theaetetus as compared wit... more Each of us is a measure. The project of advocates of change in Plato’s Theaetetus as compared with sophistic thought
Summary
One of the most intriguing motives in Plato’s Theaetetus is its historical-based division of philosophy, which revolves around the concepts of rest (represented by Parmenides and his disciples) and change (represented by Protagoras, Homer, Empedocles, and Epicharmus). This unique approach gives an opportunity to reconstruct the views of marginalized trend of early Greek philosophy - so called „the sophistic movement”. Paradoxically, previous research shows little interest in sophistic thought as a source of the standpoint of advocates of change („the secret doctrine”). The roots of „the secret doctrine” were investigated in the works of Heraclitus, Aristippus, and Antisthenes or those related to “neoheraclitism”. However, researchers did not make any significant attempt to confront this concept with the contemporary research on the sophistic movement. The conviction that sophistry was primarily humanistically oriented was one of the main reasons why researches were opposed to the fact that „the secret doctrine” could represent a true expression of Protagoras’ views. This is why J. Burnet and F. M. Cornford in their seminal works assumed that “the secret doctrine” should be attributed to Plato, who simply combined a series of loose statements into one single project. In this work, we argue that the thesis which questions the parallels between the sophists’ interests and the philosophers of nature requires a significant revision. There is ample evidence to suggest that the philosophy of nature was a part of sophists’ research. This is supported by two main arguments. First, the tutors of sophists were philosophers of nature. Second, there are numerous sources that explicitly show sophists’ interest in the physical issues. These sources include anecdotal evidence about the fact that sophists wrote works On nature. There is also information confirming that they deliberated on detailed physical issues. The analogies between the concepts attributed to the advocates of change and our knowledge about sophists from other sources is very wide and contains most elements, which are included in the project of “changeable reality” presented in Theaetetus. The deliberations on the mechanism of perception, which are close to those of flux theory of perception in Theaetetus, are present in the sources referring to Gorgias of Leontini, the famous sophist and rhetorician. Also, the second element of “the secret doctrine” that is the metaphysics of flux matches up with what we know about the sophists’ views from other sources. On this basis, one can deduce that – contrary to the tradition which marginalized the role of sophistic considerations on the issue of being and non-being – it was one of the major subjects of sophistic research. Its main point was the criticism of the Eleatic conception of a single and unchangeable being, which also plays a key role in the doctrine of flux in Theaetetus. The epistemological theses which are presented in Theaetetus are borne out in sophistic sources. They include the definition of knowledge as perception, the „Man-measure” formula and a number of principles, which result from these foundational theses. Sophists’ empirical preferences resonate with the theses of the advocates of change in Theaetetus. Special attention that is given to the issues of differences among people, and even to cognitive differences in one person depending on the changeable states to which a person is subject, goes well together with what we know about reciprocal influence between the sophistry and medicine. The consequences of the epistemological conception present in Theaetetus have their equivalents in sophists’ works and other testimonies. An example of these consequences may be the abolition of truth and falsehood or the abolition of contradiction, which finds its expression in the thesis ouk estin antilegein. The analogies also concern reflections on the language itself. The project of the “new language” uses categories, which were developed by sophists. These include the antithesis of nomos and physis. The general intentions of this project reflect Protagoras’ ideas, at least to the extent to which they are known from the sources reporting his thoughts on language. Plato’s Theaetetus can thus be considered a veritable treasury of sophistic motifs. Even though the problem remains unsolved and one is still not able to unambiguously decide about the author of “the secret doctrine”, one can come to a certain conclusion – even if Plato synthesized various doctrines, he must have relied in his project mostly on the elements that he borrowed from sophists. Moreover, the value of reconstructing the project of the advocates of change in Theaetetus does not consist of mere enumeration of sophistic motifs. The dialogue is key to understanding the sophistic movement, whose separate doctrines – for the lack of sources and as a result of centuries-old disregard – are usually treated as rhetorical formulae that are interpreted in many ways and have no philosophical foundations. If it is really the case that the theses attributed to Protagoras in Theaetetus were actually a part or a derivative of Protagoras’ thought, or – speaking more conservatively – if they constitute a synthesis of sophistic thought done by Plato, they could represent philosophical foundations for the most important sophistic theses: the “Man-measure” formula, the ouk estin antilegein principle, the concept of language as a tool, the idea of the relativity of good and the whole practical sphere of sophists’ activity. Contrary to the views of many researchers, we are certain that the representatives of the sophistic movement did not limit themselves only to the application of practical rules, which determined the extent of their educational or rhetorical-political activity. They were capable of creating – indeed, they did create comprehensive projects that embraced the whole thematic scope subject to philosophical reflection.
Św. Tomasz z Akwinu, Traktat o Bogu, Kraków 1999, s. 895, przełożyli G. Kurylewicz, M. Olszewski, Z. Nerczuk , 1999
Jest to fragment traktatu "O Bogu" z "Summy Teologii" św. Tomasza z Akwinu - zawiera on Wstęp, Wp... more Jest to fragment traktatu "O Bogu" z "Summy Teologii" św. Tomasza z Akwinu - zawiera on Wstęp, Wprowadzenie i przekład ksiąg VII - X. ks. VII - "O nieskończoności Boga" ks. VIII - "O byciu Boga w rzeczach" ks. IX - "O niezmienności Boga" ks. X - "O wieczności Boga"
Art and Truth. The problem of art in the dispute between Gorgias and Plato
The source of the ... more Art and Truth. The problem of art in the dispute between Gorgias and Plato
The source of the problem matter of the book is the Plato’s dialogue „Gorgias”. One of the main subjects of the discussion carried out in this multi-aspect work is the issue of the art of rhetoric. In the dialogue the contemporary form of the art of rhetoric, represented by Gorgias, Polos and Callicles, is confronted with Plato’s proposal of rhetoric and concept of art (techne). The ingenuous and dramatic structure of the dialogue composed of three acts, in each of which Socrates’ consecutive interlocutors emerge, is difficult to interpret. It seems, however, that even though the first conversa - tion between Socrates and Gorgias constitutes a small part of the dialogue, it forms the foundations for the discussion. This part, dealing with such im - portant issues as the subject of art, knowledge, power and relation between art and good, is the starting point for the conversations which follow. What do the differences between the Gorgias’ and Plato’s concepts of art consist in? Any attempt to answer the question requires presentation of the background for the discussion taking place in Plato’s work as well as the reconstruction of Gorgias’ vision of the art of rhetoric and art in general, defining the relation between art and knowledge. The latter may be under - taken on the basis of two paraphrases of the treatise “On Non-existence”, two epideictic speeches entitled “Helen” and “Palamedes” and some smaller frag- ments which have been preserved from Gorgias’ creative output. The treatise “On Non–existence”, very paradoxical in its philosophi- cal meaning, testifies to new, sophistic thinking represented by Gorgias of Leontinoi. The treatise is the polemic and attack on Eleatism based on cer- tain principles and methods elaborated by the Eleatics themselves. It also shows that Gorgias – using traditional Eleatic schemes – is opposed to this tradition. Even though the treatise does not discuss the problem of art di- rectly, it anticipates the considerations from epideictic speeches. “Helen” and “Palamedes” constitute further stages in the development of Gorgias’ thought and concept of art combining typically epideictic elements with some philosophical convictions. Gorgias refers to the Eleatic theme considering the issues of truth, knowledge and belief, yet defining them in the empirical spirit. Solutions in the cognitive sphere determine the horizon of Gorgias’ rhetoric. The word is separated from the existence. Human cognition is limited and therefore the word and visual images affect the belief. This promotes the great importance of rhetoric, painting and sculpture, i.e. the areas which influence in a specific way – creating the “delusion” (ἀπάτη). Through idealization art provides pleasure, which is its objective. Therefore the task of art is to create delusion. The rhetor of Leontinoi discusses the issue of “how?” to use the word ‘rhetoric’. Gorgias is aware that rhetoric may be used to talk about what is unknown and that technical correctness of a rhetoric statement is not identical with the truthfulness of the proclaimed message. Mentioning it, Gorgias shows his respect to the truth as a value which should be respected in speech on the one hand, and on the other emphasizes that the truth in itself has no persuasive power. For this reason it is not enough to proclaim the truth, but, to convince the listeners, the orator should possess the skill of speaking. What is then the relation between truth and art emerging from epideic- tic speeches? Gorgias undoubtedly emphasizes the formal aspect of speech, as rhetoric is art, thus an ability based on certain principles. According to Gorgias, the truth is the value which should be respected in speeches. Rhetoric is able to create a fictive world, as a great range of reality remains outside direct human experience. Rhetoric does not oppose the truth but discussing not only what is directly given concerns the area outside the sphere of direct experience. This concept of rhetoric is the basis of the discussion about art car- ried out in the dialogue “Gorgias”. Even though the first of the discussions in the dialogue – the conversation between Socrates and Gorgias – is directly concerned with rhetoric itself, numerous remarks testify to its much wider character. This is best exemplified by the way of carrying out the conversa - tion by Socrates, who, asking questions about rhetoric practised by Gor- gias, throughout the whole conversation compares it with other skills. Ad- ditionally, the manner and the structure of the conversation prove that Plato considers the issue of rhetoric from a wider perspective determined by the issue of art. The specific feature of the conversation is ordering it around main issues – such notions as πρᾶγμα, ἐπιστήμη, δύναμις, each of which has its own meaning in Plato. In the first part of Gorgias Plato presents the principles previously occurring in other dialogues in a certain order, thus constructing the structure of the conversation with Gorgias. The notions are not novum in Plato but the fact that he clearly wants to systematise them and present a certain concept of art is a new and significant aspect. This tendency is of paramount importance for the discussion because Gorgias’ answers are evaluated by Plato from the perspective of this clearly set con- cept consisting of not only established notions but also certain principles. The discussion between Socrates and Gorgias introduces a theme which is crucial for the dialogue: the relation between art and good, i.e. the techni- cal and ethical spheres. The issue is introduced by Gorgias, who mentions that rhetoric may be used for evil purposes. On this basis Socrates proves that if rhetoricians can use rhetoric for evil purposes, they have no knowl- edge concerning the subject of their art – justice, because one who knows what is just, always acts justly. Thus the relation between the technical and ethical spheres transpires to be the main point of contention. The question is whether a technician following the principles of the art he practices may act against good. This paradoxical statement based on the well-known So - crates’ principle nemo sua sponte peccat acquires philosophical foundations in the dialogue. In its remaining two parts Plato presents a justification, placing the principle within the framework of a certain concept of art, as a result of which not only rhetoric but also many other skills are criticised. The notions on which the conversation with Gorgias focuses are more precisely defined in the subsequent parts of the dialogue. Additionally, Plato presents twice the conditions which art should fulfill. They oblige the “tech- nicians” to know the nature and purpose of the art and to know the causes of undertaken activities and to be able to justify them. These conditions determine the relation between the two spheres – technical and ethical. According to Plato, art may not act against good because it should be the objective of its activities. Certain concepts of good and knowledge outlined in the dialogue are the guarantees of “technicality”. Good, which should be respected by every art, is understood objectively and is contrasted with subjective pleasure. Knowledge, which should be the basis of art, op- poses experience, which uses observation and recollection. Additionally, the definition of knowledge, significance of order in the world assuming the form of “geometrical equality”, significance of mathematics becoming the ideal of exactness indicate that Plato’s concept of knowledge is formed in Gorgias. These conclusions render it impossible that the results of any activity deserving the name of art should oppose good. And this is Plato’s main re- proach of Gorgias’ concept, who wrote about false speeches possessing the power of conviction because they were written according to the principles proof of art or who defined tragedy as “a deceit, where he who cheats is more just than he who does not and the cheated is wiser than he who was not cheated”. Such determination of the relation between the technical and ethi- cal sphere resulted from Gorgias’ concept of the world and fundamental philosophical principles. The whole concept of art described by Plato in the dialogue opposes the view presented by Gorgias. According to Plato, every technical activity has a defined object (ἔργον), is based on knowledge (ἐπιστήμη) and is always aimed at the good of human soul or body. The danger revealed and presented in the dialogue by Plato exists in the very concept of art presented by Gorgias, i.e. in its empirical foundations and the resulting understanding of the relation between art and good. Gor- gias’ concept of art based on empirical cognition, which concerns the world of phenomena and rejects the possibility of perfect knowledge, leads, ac- cording to Plato, to a dangerous falsification of the relation between art and good. Plato proves that this weakness of Gorgias’ concept is revealed when confronted with these representatives of “the magnificent art” who are not protected against radicalism by the adherence to the moral tradition. The comparison of two, completely contrasting concepts of art based on different philosophical understanding of knowledge and good is deci- sive for the criticism of rhetoric in Gorgias. The concept presented by Plato criticises contemporary rhetoric and sophistry but determines the direction of research of the real art of rhetoric.
Wokół sofistyki, Wydawnictwo UMK, Toruń 2016, ss. 275, 2016
Niniejsza praca jest zbiorem artykułów poświęconych sofistyce, które powstały w okresie ponad dwu... more Niniejsza praca jest zbiorem artykułów poświęconych sofistyce, które powstały w okresie ponad dwudziestu lat badań nad filozofią grecką . Usprawiedliwieniem dla ich ponownego opublikowania jest przekonanie, że tylko dzięki łącznej publikacji tych bardzo rozproszonych prac teksty te mogą uniknąć całkowitego zapomnienia . Praca ta nie stanowi zwartej całości, próżno by w niej szukać jednolitej formy (zbiór zawiera zarówno typowe opracowania, jak i tłumaczenia) czy syntetycznego przedstawienia, czym była sofistyka. Ukazuje ona raczej różne aspekty sofistyki, które przyciągnęły uwagę Autora i które na potrzeby tej publikacji rozdzielone zostały na cztery odrębne części. Pierwsza z nich stanowi ogólne wprowadzenie do sofistyki, podejmując zagadnienie sofistycznej antropologii oraz związków sofistyki z filozofią przyrody, a ponadto omawiając kwestię komunikacji i języka oraz sofistycznej metody „dwu mów”. Druga część zawiera teksty poświęcone Protagorasowi odnoszące się zarówno do źródeł myśli Protagorasa, jak i do transmisji jego poglądów oraz ich recepcji w dziełach Sekstusa Empiryka i Diogenesa Laertiosa . Trzecia część poświęcona jest postaci i dorobkowi Gorgiasza z Leontinoi. Składają się na nią rozważania na temat traktatu O niebycie, omówienie platońskiej krytyki estetyki Gorgiasza w dialogu Gorgiasz oraz rozważania na temat platońskiej Obrony Sokratesa ze wskazaniem na jej związki z Gorgiaszową Obroną Palamedesa. Na część czwartą składają się tłumaczenie żywota Protagorasa u Diogenesa Laertiosa, a także przekłady dwu mów popisowych Gorgiasza pt. Pochwała Heleny i Obrona Palamedesa i mowy Gorgiasza w platońskim dialogu Gorgiasz. W stosunku do pierwotnych wydań teksty zostały zrewidowane i uzupełnione o nowsze wskazówki bibliograficzne. W niektórych pracach tłumaczenia zostały zastąpione własnymi przekładami sporządzonymi przez Autora.
Jest to wybór fragmentów z traktatu "Przeciw uczonym" Sekstusa Empiryka zawierający następujące ... more Jest to wybór fragmentów z traktatu "Przeciw uczonym" Sekstusa Empiryka zawierający następujące części:
Wprowadzenie tłumacza Wstęp 1-24 ks. I "Przeciw gramatykom", 41-99 ks. II "Przeciw retorom", 1-28 ks. III "Przeciw geometrom" 1-29 ks. IV "Przeciw arytmetykom" 1-34 (całość) ks. V "Przeciw astrologom" 1-58 ks. VI "Przeciw muzykom" 1-38
It is a selection from the Polish translation of "Against the professors".
Biological and medical sources of Protagoras’ thought (Plato, Protagoras, 334ac)
In Plato’s dial... more Biological and medical sources of Protagoras’ thought (Plato, Protagoras, 334ac)
In Plato’s dialogue Protagoras, we find a fragment in which the “father of the sophists” Protagoras, pointing to the relativity of good, uses examples which are evidently derived from the field of biology, agriculture and medicine (334ac). This fragment of the dialogue has already been acknowledged by H. Diels and counted among genuine fragments of Protagoras in his fundamental collection Die Fragmente der Vorsokratiker (DK 80 A 22). This testimony seems to deserve special attention due to the fact that it refers to one of the rarely discussed sources of Protagoras' thought, which is his concern with the biology and medicine. That these two areas were of Protagoras’ interest may be also be confirmed by the discussion that Plato conducts with Protagoras in Plato’s dialogue Theaetetus, as well as the parallel fragments in some treatises from the Corpus Hippocraticum. As it can be inferred on the basis of these testimonies, biological and medical interests were one of the sources of Protagoras’ empirical stance, in which idiosyncratic determinants (called in Greek pathe) were of fundamental significance.
To początkowa część I księgi Zarysów Pyrrońskich Sekstusa Empiryka (PH I 1-30) w nowym tłumaczeni... more To początkowa część I księgi Zarysów Pyrrońskich Sekstusa Empiryka (PH I 1-30) w nowym tłumaczeniu Z. Nerczuka. Przekład całości ukaże się w roku bieżącym w Wydawnictwie UMK.
This is the opening part of the I book of Outlines of Pyrrhonism (PH I 1-30) translated into Polish by Z. Nerczuk. The complete translation will be published by Wydawnictwo UMK in this year.
This is the conference presentation held at the 29th INTERNATIONAL CONFERENCE OF PHILOSOPHY organ... more This is the conference presentation held at the 29th INTERNATIONAL CONFERENCE OF PHILOSOPHY organized by INTERNATIONAL ASSOCIATION OF GREEK PHILOSOPHY "Greek Moral and Political Philosophy" in Rodos, July 2017.
I would call this paper rather an essay than the scholarly contribution. I aimed to write an interesting summary of the discussion with less stress put on scholarly details. The text is extremely concise because of the limit of 20 minutes per presentation.
The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nature - culture" controversy it presents the evolution of the views of the Sophists: from Protagoras’ optimistic contention of the progress of mankind and his appraisal of culture to its criticism and the radical turn to nature in Antiphon, Hippias, Trasymachos, and Callicles. The paper aims at presenting the analysis of the ongoing discussion, with the stress laid on reconstruction of the arguments and concepts as well as the attitudes that are associated with various positions of this debate. The reconstruction of the discussion is based on the elucidation of the preserved fragments of the Sophists themselves and the most important testimonies (especially Plato’s dialogues).
S. Swieżawski, Dzieje europejskiej filozofii klasycznej, PWN Wrocław 2000, s. 955 (red. M. Olszewski, A. Świtkiewicz, A. Zwolińska, Z. Nerczuk), 2000
To opracowanie historii filozofii starożytnej i średniowiecznej zredagowane na podstawie rękopisu... more To opracowanie historii filozofii starożytnej i średniowiecznej zredagowane na podstawie rękopisu prof. Swiezawskiego przez A. Świtkiewicz-Blandzi, M. Olszewskiego, A. Zwolińską i Z. Nerczuka. Moja część pracy polegała na opracowaniu I części, obejmującej całą Starożytność. W załączniku myśl Heraklita w manuskrypcie Pana Profesora Swieżawskiego oraz w moim opracowaniu.
This is the Preface to the doctoral thesis of Benedykt Woyczyński - one of the disciples of Wince... more This is the Preface to the doctoral thesis of Benedykt Woyczyński - one of the disciples of Wincenty Lutosławski.
Z. Abramowiczówna, O sztuce starożytnej, przedmową i uwagami opatrzyła E. Makowiecka. Tekst zredagowali P. Nehring i Z. Nerczuk, Wyd. UMK, Toruń 2002, 2002
Jest to wybór z wykładów prof. Z. Abramowiczówny dotyczących historii sztuki starożytnej. Wykłady... more Jest to wybór z wykładów prof. Z. Abramowiczówny dotyczących historii sztuki starożytnej. Wykłady zostały opracowane na podstawie notatek prof. Abramowiczówny przez dwu uczestników tych zajęć: Przemysława Nehringa i Zbigniewa Nerczuka. Wybór zawiera Słowo wstępne, Przedmowę i część poświęconą Grecji archaicznej.
Platon, Protagoras, przeł. L. Regner, "Ruch Filozoficzny", Tom LIV nr 2 (1997), s. 279-80., 1997
Recenzja przekładu Platońskiego Protagorasa tłumaczonego przez L. Regnera, opublikowana wiele lat... more Recenzja przekładu Platońskiego Protagorasa tłumaczonego przez L. Regnera, opublikowana wiele lat temu, w roku 1997.
Toruński Przegląd Filozoficzny, nr 7-8 (2007), 2007
Toruński Przegląd Filozoficzny, nr 7-8 (2007), tom poświęcony Sceptycyzmowi w filozofii, Toruń, s... more Toruński Przegląd Filozoficzny, nr 7-8 (2007), tom poświęcony Sceptycyzmowi w filozofii, Toruń, ss. 315. - red. N. Strobach, Z. Nerczuk Scepticism in Philosophy - "Toruński Przegląd Filozoficzny" - issue of the journal edited by N. Strobach and Z. Nerczuk
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Papers by Zbigniew Nerczuk
Keyword: Sophistic Movement, Protagoras, antilogic
Abstrakt: Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujmowanej jako przejaw agonicznych i erystycznych skłonności sofistów i pod wpływem optyki Platona przeciwstawianej dialektyce zostało w ostatnich dekadach,
pod wpływem pracy G.B. Kerferda, zastąpione rozumieniem antylogiki jako samoistnej techniki argumentacyjnej, mającej swe własne źródła, istotę i cele. Idąc za interpretacją G.B. Kerferda, wedle której fundamentem antylogiki jest opozycja dwu logoi wynikająca
ze sprzeczności lub przeciwieństwa, w konieczny sposób związanego ze światem zmysłowym, w artykule dowodzi się, że filozoficznych podstaw antylogiki należy poszukiwać w przedstawieniu poglądów przypisywanych Protagorasowi w Platońskim dialogu Teajtet.
Słowa klucze: sofistyka, Protagoras, antylogika
This is the opening part of Sextus' Outlines of Pyrrhonism (I 1-30). The translation of the treatise will be published by Wydawnictwo UMK in the 2019.
K E Y WOR D S : Sophists • Protagoras • Plato • Aristotle • Pyrrho • skepticism • Aenesidemus • Sextus Empiricus
Synthetical studies take a special place in the research on the history of ancient philosophy. They demonstrate the existing perspective by performing a selection and arrangement of the material, presenting the periodisation, accentuating and determining what is “philosophically
significant.” This article points out that despite the great progress made in detailed research that has taken place over the last few decades, the general framework of development of philosophy, derived from Hegel’s thought, has remained unchanged for two centuries.
Hegel’s perspective has instilled a certain pattern that encompasses a whole series of debatable solutions. These include (1) development of a certain understanding of what “philosophy” is and thus separating it from a wide spectrum of literature, rhetoric, medicine, and religion; (2) introduction of a dubious periodisation (e.g. the distinction between the Presocratic period and Socrates’ breakthrough in the form of a departure from the philosophy of nature and return to ethical considerations; (3) adoption of philosophy of Plato and Aristotle as the apex of thought. The author highlights the need to change the approach to the history of ancient philosophy and modify the existing paradigm. He calls for paying greater attention to the intertextual element and to the fact that the assessment of originality and relevance of preserved works is falsified due to the disappearance of comparative material. The proposal to establish a new reconstructive paradigm is based on the belief that during further research on ancient philosophy it would be advisable (1) to expand the research perspective andenrich it with the fields of education, medicine, the great sphere of literature, the spheres of fine arts and music, (2) to focus more on the issue of transmission and reception of texts thanks to which it is possible to deepen and extend the reconstructed context of philosophical discussions, (3) to come to the realisation that the abstract character of description, connected with all the syntheses of the philosophical thought in antiquity lead to its oversimplification and impoverishment by presenting it out of the context and depriving of what is individual and
specific for a particular thinker.
The paper is concerned with the characteristic of the translation of ancient philosophical texts. The work of the translation of a philosophical writing, as long as its goal is to reconstruct the philosophical context, must be preceded by understanding and interpretation of that text. In order to achieve this goal it is necessary to refer the writing to the ongoing philosophical discussions of that time, as well as to restore the conceptual grid and indicate the borrowings and references to other works. In the case of writings in the field of ancient philosophy these tasks encounter a lot of obstacles resulting from the evolution of Greek, from ambiguity of the term 'philosophy', from the loss of the most of the philosophical works, from the diversity of philosophical terminology, as well as from the intertextuality of the ancient philosophical literature.
Keyword: Sophistic Movement, Protagoras, antilogic
Abstrakt: Artykuł poświęcony jest sofistycznej metodzie antylogicznej. Tradycyjne rozumienie antylogiki ujmowanej jako przejaw agonicznych i erystycznych skłonności sofistów i pod wpływem optyki Platona przeciwstawianej dialektyce zostało w ostatnich dekadach,
pod wpływem pracy G.B. Kerferda, zastąpione rozumieniem antylogiki jako samoistnej techniki argumentacyjnej, mającej swe własne źródła, istotę i cele. Idąc za interpretacją G.B. Kerferda, wedle której fundamentem antylogiki jest opozycja dwu logoi wynikająca
ze sprzeczności lub przeciwieństwa, w konieczny sposób związanego ze światem zmysłowym, w artykule dowodzi się, że filozoficznych podstaw antylogiki należy poszukiwać w przedstawieniu poglądów przypisywanych Protagorasowi w Platońskim dialogu Teajtet.
Słowa klucze: sofistyka, Protagoras, antylogika
This is the opening part of Sextus' Outlines of Pyrrhonism (I 1-30). The translation of the treatise will be published by Wydawnictwo UMK in the 2019.
K E Y WOR D S : Sophists • Protagoras • Plato • Aristotle • Pyrrho • skepticism • Aenesidemus • Sextus Empiricus
Synthetical studies take a special place in the research on the history of ancient philosophy. They demonstrate the existing perspective by performing a selection and arrangement of the material, presenting the periodisation, accentuating and determining what is “philosophically
significant.” This article points out that despite the great progress made in detailed research that has taken place over the last few decades, the general framework of development of philosophy, derived from Hegel’s thought, has remained unchanged for two centuries.
Hegel’s perspective has instilled a certain pattern that encompasses a whole series of debatable solutions. These include (1) development of a certain understanding of what “philosophy” is and thus separating it from a wide spectrum of literature, rhetoric, medicine, and religion; (2) introduction of a dubious periodisation (e.g. the distinction between the Presocratic period and Socrates’ breakthrough in the form of a departure from the philosophy of nature and return to ethical considerations; (3) adoption of philosophy of Plato and Aristotle as the apex of thought. The author highlights the need to change the approach to the history of ancient philosophy and modify the existing paradigm. He calls for paying greater attention to the intertextual element and to the fact that the assessment of originality and relevance of preserved works is falsified due to the disappearance of comparative material. The proposal to establish a new reconstructive paradigm is based on the belief that during further research on ancient philosophy it would be advisable (1) to expand the research perspective andenrich it with the fields of education, medicine, the great sphere of literature, the spheres of fine arts and music, (2) to focus more on the issue of transmission and reception of texts thanks to which it is possible to deepen and extend the reconstructed context of philosophical discussions, (3) to come to the realisation that the abstract character of description, connected with all the syntheses of the philosophical thought in antiquity lead to its oversimplification and impoverishment by presenting it out of the context and depriving of what is individual and
specific for a particular thinker.
The paper is concerned with the characteristic of the translation of ancient philosophical texts. The work of the translation of a philosophical writing, as long as its goal is to reconstruct the philosophical context, must be preceded by understanding and interpretation of that text. In order to achieve this goal it is necessary to refer the writing to the ongoing philosophical discussions of that time, as well as to restore the conceptual grid and indicate the borrowings and references to other works. In the case of writings in the field of ancient philosophy these tasks encounter a lot of obstacles resulting from the evolution of Greek, from ambiguity of the term 'philosophy', from the loss of the most of the philosophical works, from the diversity of philosophical terminology, as well as from the intertextuality of the ancient philosophical literature.
This is a complete Polish translation of Sextus Empiricus' Outlines of Pyrrhonism. In the file there is a beginning of the Preface and the I Mode of suspension of judgment.
This is an excerpt from the Polish translation of Pico della Mirandola's De dignitate hominis. The preface to the translation by Danilo Facca. Translation by Zbigniew Nerczuk and Mikołaj Olszewski.
Przedmowa do II wydania (1950)
Wprowadzenie
Rozdz. III Powody śmiechu
1. Radość i łaskotanie jako postawy ekspresyjne
2. Zabawa
3. Komizm
1. Introduction
2. AM IX - beginning of On the gods
3. AM X - On place and movement (partly)
4. Introduction into the treatise Against the Ethicists
of change in Plato’s Theaetetus as compared with
sophistic thought
Summary
One of the most intriguing motives in Plato’s Theaetetus is its historical-based division of philosophy, which revolves around the concepts of rest (represented by Parmenides
and his disciples) and change (represented by Protagoras, Homer, Empedocles, and
Epicharmus). This unique approach gives an opportunity to reconstruct the views of
marginalized trend of early Greek philosophy - so called „the sophistic movement”.
Paradoxically, previous research shows little interest in sophistic thought as
a source of the standpoint of advocates of change („the secret doctrine”). The roots
of „the secret doctrine” were investigated in the works of Heraclitus, Aristippus, and
Antisthenes or those related to “neoheraclitism”. However, researchers did not make
any significant attempt to confront this concept with the contemporary research on
the sophistic movement. The conviction that sophistry was primarily humanistically oriented
was one of the main reasons why researches were opposed to the fact that „the
secret doctrine” could represent a true expression of Protagoras’ views. This is why
J. Burnet and F. M. Cornford in their seminal works assumed that “the secret doctrine”
should be attributed to Plato, who simply combined a series of loose statements into one
single project.
In this work, we argue that the thesis which questions the parallels between the
sophists’ interests and the philosophers of nature requires a significant revision. There is
ample evidence to suggest that the philosophy of nature was a part of sophists’ research.
This is supported by two main arguments. First, the tutors of sophists were philosophers
of nature. Second, there are numerous sources that explicitly show sophists’ interest in
the physical issues. These sources include anecdotal evidence about the fact that sophists
wrote works On nature. There is also information confirming that they deliberated on
detailed physical issues.
The analogies between the concepts attributed to the advocates of change and our
knowledge about sophists from other sources is very wide and contains most elements,
which are included in the project of “changeable reality” presented in Theaetetus. The
deliberations on the mechanism of perception, which are close to those of flux theory
of perception in Theaetetus, are present in the sources referring to Gorgias of Leontini,
the famous sophist and rhetorician. Also, the second element of “the secret doctrine”
that is the metaphysics of flux matches up with what we know about the sophists’ views
from other sources. On this basis, one can deduce that – contrary to the tradition which
marginalized the role of sophistic considerations on the issue of being and non-being – it
was one of the major subjects of sophistic research. Its main point was the criticism of
the Eleatic conception of a single and unchangeable being, which also plays a key role
in the doctrine of flux in Theaetetus.
The epistemological theses which are presented in Theaetetus are borne out in
sophistic sources. They include the definition of knowledge as perception, the „Man-measure”
formula and a number of principles, which result from these foundational
theses. Sophists’ empirical preferences resonate with the theses of the advocates of
change in Theaetetus. Special attention that is given to the issues of differences among
people, and even to cognitive differences in one person depending on the changeable
states to which a person is subject, goes well together with what we know about
reciprocal influence between the sophistry and medicine. The consequences of the
epistemological conception present in Theaetetus have their equivalents in sophists’
works and other testimonies. An example of these consequences may be the abolition
of truth and falsehood or the abolition of contradiction, which finds its expression in the
thesis ouk estin antilegein.
The analogies also concern reflections on the language itself. The project of the
“new language” uses categories, which were developed by sophists. These include the
antithesis of nomos and physis. The general intentions of this project reflect Protagoras’
ideas, at least to the extent to which they are known from the sources reporting his
thoughts on language.
Plato’s Theaetetus can thus be considered a veritable treasury of sophistic motifs.
Even though the problem remains unsolved and one is still not able to unambiguously
decide about the author of “the secret doctrine”, one can come to a certain conclusion –
even if Plato synthesized various doctrines, he must have relied in his project mostly on
the elements that he borrowed from sophists.
Moreover, the value of reconstructing the project of the advocates of change in
Theaetetus does not consist of mere enumeration of sophistic motifs. The dialogue is
key to understanding the sophistic movement, whose separate doctrines – for the lack
of sources and as a result of centuries-old disregard – are usually treated as rhetorical
formulae that are interpreted in many ways and have no philosophical foundations.
If it is really the case that the theses attributed to Protagoras in Theaetetus were actually
a part or a derivative of Protagoras’ thought, or – speaking more conservatively – if
they constitute a synthesis of sophistic thought done by Plato, they could represent
philosophical foundations for the most important sophistic theses: the “Man-measure”
formula, the ouk estin antilegein principle, the concept of language as a tool, the idea
of the relativity of good and the whole practical sphere of sophists’ activity. Contrary to
the views of many researchers, we are certain that the representatives of the sophistic
movement did not limit themselves only to the application of practical rules, which
determined the extent of their educational or rhetorical-political activity. They were
capable of creating – indeed, they did create comprehensive projects that embraced the
whole thematic scope subject to philosophical reflection.
ks. VII - "O nieskończoności Boga"
ks. VIII - "O byciu Boga w rzeczach"
ks. IX - "O niezmienności Boga"
ks. X - "O wieczności Boga"
The source of the problem matter of the book is the Plato’s dialogue „Gorgias”.
One of the main subjects of the discussion carried out in this multi-aspect
work is the issue of the art of rhetoric. In the dialogue the contemporary
form of the art of rhetoric, represented by Gorgias, Polos and Callicles, is
confronted with Plato’s proposal of rhetoric and concept of art (techne).
The ingenuous and dramatic structure of the dialogue composed of
three acts, in each of which Socrates’ consecutive interlocutors emerge, is
difficult to interpret. It seems, however, that even though the first conversa -
tion between Socrates and Gorgias constitutes a small part of the dialogue,
it forms the foundations for the discussion. This part, dealing with such im -
portant issues as the subject of art, knowledge, power and relation between
art and good, is the starting point for the conversations which follow.
What do the differences between the Gorgias’ and Plato’s concepts of
art consist in? Any attempt to answer the question requires presentation of
the background for the discussion taking place in Plato’s work as well as the
reconstruction of Gorgias’ vision of the art of rhetoric and art in general,
defining the relation between art and knowledge. The latter may be under -
taken on the basis of two paraphrases of the treatise “On Non-existence”, two
epideictic speeches entitled “Helen” and “Palamedes” and some smaller frag-
ments which have been preserved from Gorgias’ creative output.
The treatise “On Non–existence”, very paradoxical in its philosophi-
cal meaning, testifies to new, sophistic thinking represented by Gorgias of
Leontinoi. The treatise is the polemic and attack on Eleatism based on cer-
tain principles and methods elaborated by the Eleatics themselves. It also
shows that Gorgias – using traditional Eleatic schemes – is opposed to this
tradition. Even though the treatise does not discuss the problem of art di-
rectly, it anticipates the considerations from epideictic speeches.
“Helen” and “Palamedes” constitute further stages in the development of
Gorgias’ thought and concept of art combining typically epideictic elements
with some philosophical convictions. Gorgias refers to the Eleatic theme
considering the issues of truth, knowledge and belief, yet defining them in
the empirical spirit.
Solutions in the cognitive sphere determine the horizon of Gorgias’
rhetoric. The word is separated from the existence. Human cognition is
limited and therefore the word and visual images affect the belief. This
promotes the great importance of rhetoric, painting and sculpture, i.e. the
areas which influence in a specific way – creating the “delusion” (ἀπάτη).
Through idealization art provides pleasure, which is its objective. Therefore
the task of art is to create delusion.
The rhetor of Leontinoi discusses the issue of “how?” to use the word ‘rhetoric’.
Gorgias is aware that rhetoric may be used to talk about what is unknown
and that technical correctness of a rhetoric statement is not identical with
the truthfulness of the proclaimed message. Mentioning it, Gorgias shows
his respect to the truth as a value which should be respected in speech on
the one hand, and on the other emphasizes that the truth in itself has no
persuasive power. For this reason it is not enough to proclaim the truth,
but, to convince the listeners, the orator should possess the skill of speaking.
What is then the relation between truth and art emerging from epideic-
tic speeches? Gorgias undoubtedly emphasizes the formal aspect of speech,
as rhetoric is art, thus an ability based on certain principles. According
to Gorgias, the truth is the value which should be respected in speeches.
Rhetoric is able to create a fictive world, as a great range of reality remains
outside direct human experience. Rhetoric does not oppose the truth but
discussing not only what is directly given concerns the area outside the
sphere of direct experience.
This concept of rhetoric is the basis of the discussion about art car-
ried out in the dialogue “Gorgias”. Even though the first of the discussions in
the dialogue – the conversation between Socrates and Gorgias – is directly
concerned with rhetoric itself, numerous remarks testify to its much wider
character. This is best exemplified by the way of carrying out the conversa -
tion by Socrates, who, asking questions about rhetoric practised by Gor-
gias, throughout the whole conversation compares it with other skills. Ad-
ditionally, the manner and the structure of the conversation prove that Plato
considers the issue of rhetoric from a wider perspective determined by the
issue of art. The specific feature of the conversation is ordering it around
main issues – such notions as πρᾶγμα, ἐπιστήμη, δύναμις, each of which
has its own meaning in Plato.
In the first part of Gorgias Plato presents the principles previously occurring
in other dialogues in a certain order, thus
constructing the structure of the conversation with Gorgias. The notions are
not novum in Plato but the fact that he clearly wants to systematise them
and present a certain concept of art is a new and significant aspect. This
tendency is of paramount importance for the discussion because Gorgias’
answers are evaluated by Plato from the perspective of this clearly set con-
cept consisting of not only established notions but also certain principles.
The discussion between Socrates and Gorgias introduces a theme which
is crucial for the dialogue: the relation between art and good, i.e. the techni-
cal and ethical spheres. The issue is introduced by Gorgias, who mentions
that rhetoric may be used for evil purposes. On this basis Socrates proves
that if rhetoricians can use rhetoric for evil purposes, they have no knowl-
edge concerning the subject of their art – justice, because one who knows
what is just, always acts justly. Thus the relation between the technical and
ethical spheres transpires to be the main point of contention. The question
is whether a technician following the principles of the art he practices may
act against good. This paradoxical statement based on the well-known So -
crates’ principle nemo sua sponte peccat acquires philosophical foundations
in the dialogue. In its remaining two parts Plato presents a justification,
placing the principle within the framework of a certain concept of art, as
a result of which not only rhetoric but also many other skills are criticised.
The notions on which the conversation with Gorgias focuses are more
precisely defined in the subsequent parts of the dialogue. Additionally, Plato
presents twice the conditions which art should fulfill. They oblige the “tech-
nicians” to know the nature and purpose of the art and to know the causes
of undertaken activities and to be able to justify them. These conditions
determine the relation between the two spheres – technical and ethical.
According to Plato, art may not act against good because it should
be the objective of its activities. Certain concepts of good and knowledge
outlined in the dialogue are the guarantees of “technicality”. Good, which
should be respected by every art, is understood objectively and is contrasted
with subjective pleasure. Knowledge, which should be the basis of art, op-
poses experience, which uses observation and recollection. Additionally,
the definition of knowledge, significance of order in the world assuming
the form of “geometrical equality”, significance of mathematics becoming
the ideal of exactness indicate that Plato’s concept of knowledge is formed
in Gorgias.
These conclusions render it impossible that the results of any activity
deserving the name of art should oppose good. And this is Plato’s main re-
proach of Gorgias’ concept, who wrote about false speeches possessing the
power of conviction because they were written according to the principles
proof of art or who defined tragedy as “a deceit, where he who cheats is more just
than he who does not and the cheated is wiser than he who was not cheated”.
Such determination of the relation between the technical and ethi-
cal sphere resulted from Gorgias’ concept of the world and fundamental
philosophical principles. The whole concept of art described by Plato in
the dialogue opposes the view presented by Gorgias. According to Plato,
every technical activity has a defined object (ἔργον), is based on knowledge
(ἐπιστήμη) and is always aimed at the good of human soul or body.
The danger revealed and presented in the dialogue by Plato exists in the
very concept of art presented by Gorgias, i.e. in its empirical foundations
and the resulting understanding of the relation between art and good. Gor-
gias’ concept of art based on empirical cognition, which concerns the world
of phenomena and rejects the possibility of perfect knowledge, leads, ac-
cording to Plato, to a dangerous falsification of the relation between art and
good. Plato proves that this weakness of Gorgias’ concept is revealed when
confronted with these representatives of “the magnificent art” who are not
protected against radicalism by the adherence to the moral tradition.
The comparison of two, completely contrasting concepts of art based
on different philosophical understanding of knowledge and good is deci-
sive for the criticism of rhetoric in Gorgias. The concept presented by Plato
criticises contemporary rhetoric and sophistry but determines the direction
of research of the real art of rhetoric.
Praca ta nie stanowi zwartej całości, próżno by w niej szukać jednolitej formy (zbiór zawiera zarówno typowe opracowania, jak i tłumaczenia) czy syntetycznego przedstawienia, czym była sofistyka. Ukazuje ona raczej różne aspekty sofistyki, które przyciągnęły uwagę Autora i które na potrzeby tej publikacji rozdzielone zostały na cztery odrębne części.
Pierwsza z nich stanowi ogólne wprowadzenie do sofistyki, podejmując zagadnienie sofistycznej antropologii oraz związków sofistyki z filozofią przyrody, a ponadto omawiając kwestię komunikacji i języka oraz sofistycznej metody „dwu mów”.
Druga część zawiera teksty poświęcone Protagorasowi odnoszące się zarówno do źródeł myśli Protagorasa, jak i do transmisji jego poglądów oraz ich recepcji w dziełach Sekstusa Empiryka i Diogenesa Laertiosa .
Trzecia część poświęcona jest postaci i dorobkowi Gorgiasza z Leontinoi. Składają się na nią rozważania na temat traktatu O niebycie, omówienie platońskiej krytyki estetyki Gorgiasza w dialogu Gorgiasz oraz rozważania na temat platońskiej Obrony Sokratesa ze wskazaniem na jej związki z Gorgiaszową Obroną Palamedesa.
Na część czwartą składają się tłumaczenie żywota Protagorasa u Diogenesa Laertiosa, a także przekłady dwu mów popisowych Gorgiasza pt. Pochwała Heleny i Obrona Palamedesa i mowy Gorgiasza w platońskim dialogu Gorgiasz.
W stosunku do pierwotnych wydań teksty zostały zrewidowane i uzupełnione o nowsze wskazówki bibliograficzne. W niektórych pracach tłumaczenia zostały zastąpione własnymi przekładami sporządzonymi przez Autora.
Wprowadzenie tłumacza
Wstęp 1-24
ks. I "Przeciw gramatykom", 41-99
ks. II "Przeciw retorom", 1-28
ks. III "Przeciw geometrom" 1-29
ks. IV "Przeciw arytmetykom" 1-34 (całość)
ks. V "Przeciw astrologom" 1-58
ks. VI "Przeciw muzykom" 1-38
It is a selection from the Polish translation of "Against the professors".
In Plato’s dialogue Protagoras, we find a fragment in which the “father of the sophists” Protagoras, pointing to the relativity of good, uses examples which are evidently derived from the field of biology, agriculture and medicine (334ac). This fragment of the dialogue has already been acknowledged by H. Diels and counted among genuine fragments of Protagoras in his fundamental collection Die Fragmente der Vorsokratiker (DK 80 A 22). This testimony seems to deserve special attention due to the fact that it refers to one of the rarely discussed sources of Protagoras' thought, which is his concern with the biology and medicine. That these two areas were of Protagoras’ interest may be also be confirmed by the discussion that Plato conducts with Protagoras in Plato’s dialogue Theaetetus, as well as the parallel fragments in some treatises from the Corpus Hippocraticum. As it can be inferred on the basis of these testimonies, biological and medical interests were one of the sources of Protagoras’ empirical stance, in which idiosyncratic determinants (called in Greek pathe) were of fundamental significance.
This is the opening part of the I book of Outlines of Pyrrhonism (PH I 1-30) translated into Polish by Z. Nerczuk. The complete translation will be published by Wydawnictwo UMK in this year.
I would call this paper rather an essay than the scholarly contribution. I aimed to write an interesting summary of the discussion with less stress put on scholarly details. The text is extremely concise because of the limit of 20 minutes per presentation.
The paper discusses the debate on the human nature in the sophistic thought. Focusing on the "nature - culture" controversy it presents the evolution of the views of the Sophists: from Protagoras’ optimistic contention of the progress of mankind and his appraisal of culture to its criticism and the radical turn to nature in Antiphon, Hippias, Trasymachos, and Callicles. The paper aims at presenting the analysis of the ongoing discussion, with the stress laid on reconstruction of the arguments and concepts as well as the attitudes that are associated with various positions of this debate. The reconstruction of the discussion is based on the elucidation of the preserved fragments of the Sophists themselves and the most important testimonies (especially Plato’s dialogues).
Wybór zawiera Słowo wstępne, Przedmowę i część poświęconą Grecji archaicznej.