Wyniki wyszukiwania - Biblioteka Nauki

1

O pochodzeniu tragedii albo co zawdzięczamy Arystotelesowi

100%

Wachowski J.

Przestrzenie Teorii

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2018

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nr 30

EN

Greek tragedy, as an expression shaped in the course of a performance, requires not only extending the field of investigation to include extra-philosophical interpretations, but also searching for its sources within the framework of the Greek thinking, described most profundly by Aristotle. The tradition of the Aristotle is inducing us to the reply to numerous questions, concerning Dionysus, as well as composition of the tragedy. Adopting his intellectual perspective provokes us to seek the genesis of tragedy in Greek logos. Apart of being a language (it referred to the notional structure of the Greek universe, defined the way of thinking, and provide a set or rules regarding presentation) it was also an order organizing the sense of action. It combined with doing, provokes action and constituted a reflection of the gestures made on stage.

2

Aristotelovo pojetí místa ve „Fyzice IV.4“

96%

Císař K.

Filosofický časopis (Philosophical Journal)

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2008

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tom 56

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nr 2

225-251

EN

Our interpretation of Aristotle‘s examination of place attempts to take seriously its dialectic character and thus to defend it against criticism that alleges an internal inconsistency. Any such inconsistency results from the ambiguity of the object of examination, an ambiguity that may be overcome by a succession of gradual distinctions. According to these, a place surrounds that of which it is the place, and does not constitute any of the surrounded thing. A surrounded thing’s own place is not bigger or smaller that that thing, and is separable from the surrounded thing. Each place has its up and its down, and according to these differences each body either moves naturally or remains where it is. Enumeration is an important part of the dialectical examination, the methodology of which Aristotles describes here in a general way, in a single passage. According to this passage, when we delimit the nature of a thing, each definition must resolve the difficulties arising from prior knowledge of the thing – albeit while agreeing with evident facts – and must clarify doubts which might result from it itself. In order that we may specify a definition of place, we must first draw a distinction within local motion between that which moves on its own accord and that with moves only accidentally. Only then can we approach the formulation of a definition of place. At first this definition will be negative, denying other possibilities of what place might be – showing that place is neither shape, extension nor matter. Then we arrive at a positive formulation, according to which place is the limit of the surrounding body. This is, however, not yet adequate from the point of view of the description of motion, and therefore it is necessary to qualify the definition by a final, necessary, requirement – that such a limit must be unmoving.

3

ARISTOTLE AND THE POSTMODERN WORLD

96%

Marcos A.

Studia Gilsoniana

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2012

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tom 1

65-73

EN

With the support of recent scholarship the author proposes an understanding of the Aristotelian Corpus inspired by the biological works. He points out that this understanding is bound up with other current philosophical discussions, especially on biology, rationality, realism, the knowledge of an individual, metaphor, and poetics. The author concludes that Aristotle offers the most promising ontological, epistemological and anthropological basis not only for undertaking a series of urgent reconciliations (of facts and values, of theoretical and practical reason, of understanding and sensation, and of intelligence and emotion), but also for solving many dualisms of modern times, in their Platonic or materialist varieties.

4

The Scope of Corrective Justice in Aristotle’s Ethics

84%

Galewicz W.

Peitho. Examina Antiqua

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2017

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tom 8

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nr 1

289-308

EN

The task of corrective justice in Aristotle’s ethics is the rectification of harms or injuries resulting from voluntary or involuntary interactions between persons. However, the scope of this form of justice is not clear. In its widest conception it would include all harms done to a person against her will and without her fault. According to a narrower conception, instead, it is only an injury caused by an unjust or wrongful action that requires compensation. But in fact Aristotle distinguishes several concepts of unjust action. As a result, the narrower conception appears in various versions which are discussed in this paper.

5

Przyjaźń domaga się rezygnacji. Kilka aspektów relacji między przyjaciółmi poruszonych w Biblii

84%

Nawrot J.

Poznańskie Studia Polonistyczne. Seria Literacka

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2010

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nr 17

11-31

EN

For Aristotle, the bond of a valuable friendship was created for the sake of its own value of giving friendship or the experience it furnishes, and not for the sake of expediency or the sheer joy of sharing friendship. A sustainable friendship basically finds its roots in what a human being is. Hence, it is loving rather than being loved that makes people real friends, ethically perfect. Biblical authors knew that a true friendship was difficult to obtain and that it could easily be lost. Thus, for their readers, to observe their advice means to obtain valuable hints and guidelines and to be protected from disillusionment. These guidelines had been drawn by them from the experience of everyday life, as a result of watching and drawing conclusions from what they saw following different man’s response to different situations. Might they have been victims to unjust action themselves, or had they committed something that made them feel ashamed, but kept that it in their mind as a warning to their prospective readers? Whatever the answer is, they managed to draw conclusions from the experience that, ultimately, could be helpful in making those who would perpetrate something that would hurt or kill a friendship repent.

6

Aristotle’s Lost Symposium and On Drunkenness. The Content of The Extant Testimonies and Excerpts

84%

Jaworska-Wołoszyn M.

Peitho. Examina Antiqua

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2016

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tom 7

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nr 1

205-216

EN

Ancient catalogues of Aristotle’s writings (Diogenes Laertius, Hesychius) mention Symposium in one book, but this does not seem to be a dialogue analogical to that of Plato. Aristotle raised the sympotical and wine-drinking issues differently, as Plutarchus, Macrobius, Philo of Alexandria, Ps. Julian, and first and foremost, Atheaneus relate in their works. In his The Sophists at Dinner, Atheaneus quotes Aristotle’s title Συμπόσιον only once, while the title Περὶ μέθης is cited six times. Some scholars and editors of Aristotle’s fragments combine both titles as belonging to one writing (Laurenti, Zanatta), while others (Gigon, Breitenberger) separate them as their identity is not confirmed by the sources. Irrespective of whether it was a dialogue, just one or two related works, the few extant testimonies and citations from Aristotle provide an interesting source of information concerning the then customs and drinking effects in Greek culture, which, however, should not be directly associated with contemporary drunkenness and alcoholism. Aristotle’s approach to wine-drinking and feasting was in fact investigative, natural, medical, and analogical to the arguments presented in the third book of Problemata, where the matters On the drinking of wine and drunkenness are touched upon.

PL

Ancient catalogues of Aristotle’s writings (Diogenes Laertius, Hesychius) mention Symposium in one book, but this does not seem to be a dialogue analogical to that of Plato. Aristotle raised the sympotical and wine-drinking issues differently, as Plutarchus, Macrobius, Philo of Alexandria, Ps. Julian, and first and foremost, Atheaneus relate in their works. In his The Sophists at Dinner, Atheaneus quotes Aristotle’s title Συμπόσιον only once, while the title Περὶ μέθης is cited six times. Some scholars and editors of Aristotle’s fragments combine both titles as belonging to one writing (Laurenti, Zanatta), while others (Gigon, Breitenberger) separate them as their identity is not confirmed by the sources. Irrespective of whether it was a dialogue, just one or two related works, the few extant testimonies and citations from Aristotle provide an interesting source of information concerning the then customs and drinking effects in Greek culture, which, however, should not be directly associated with contemporary drunkenness and alcoholism. Aristotle’s approach to wine-drinking and feasting was in fact investigative, natural, medical, and analogical to the arguments presented in the third book of Problemata, where the matters On the drinking of wine and drunkenness are touched upon.

7

Emocjonalizm Arystotelesa i znaczenie pojęcia katharsis

77%

Sosnowski L.

Estetyka i Krytyka

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2011

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nr 2(21)

139-148

EN

The author suggests that pity, fear, and catharsis are experienced not only by the audience but by the playwright and actors as well. This, of course, inevitably involves him in the old problem of whether the actor himself must feel the emotions that he is trying to portray. Furthermore, Brunius suggests that the three elements are already inevidence in the original story behind the trage.

8

Ordinatio pro studiis superioribus u jezuitów w połowie XVII wieku

77%

Bargieł F.

Forum Philosophicum

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2006

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tom 11

249-267

XX

This article presents a summary of The Ordinance Concerning Higher Education (Ordinatio pro studiis superioribus) in the Society of Jesus. It was issued by the general of the Society, Francesco Piccolomini, in 1651. It contains a set of guidelines for study (mainly of a theological kind), and is closely linked to St. Thomas Aquinas’ Summa Theologica. There is no differentiation between different types of topic: theological, philosophical, logical, metaphysical, physical—they are all present and mutually intertwined. There were two lists of issues: positive and negative. The latter contained topics which were banned for study and was divided into two parts: philosophical and theological. The main authority for teaching philosophy remained Aristotle.

9

W poszukiwaniu kryterium. Krytyka artystyczna po końcu krytyki

77%

Winnicka-Gburek J.

Estetyka i Krytyka

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2010

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nr 19

121-129

EN

The article discusses the concept of normative criticism and the objective value of artworks by Daniel D. Kaufman. He has established both the notion of artistic value grounded on Aristotelian virtue ethics and the idea of artistic purpose which expresses „the interest of civilization in culture”. It seems that if we refer to the purposes of culture, different meanings of culture should be taken into account. I attempt to show the possibility of applying this view to the axiological (culture as a cult of values) and the pluralistic (culture as a cult of fluctuation) sense of culture. Kaufman denies art criticism the right to ask moral questions. This appears to be slightly reductive on account of his references to the philosophy of Aristotle, which is deeply rooted in ethics.

10

Politeness and Pietas as Annexed to the Virtue of Justice

77%

Mooney T. B. , Roy D.

Dialogue and Universalism

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2020

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nr 1

37-56

EN

“Politeness” appears to be connected to a quite disparate set of related concepts, including but not limited to, “manners,” “etiquette,” “agreeableness,” “respect” and even “piety.” While in the East politeness considered as an important social virtue is present (and even central) in the theoretical and practical expressions of the Confucian, Taoist and Buddhist traditions, (indeed politeness has been viewed in these traditions as central to proper education) it has not featured prominently in philosophical discussion in the West. American presidents Thomas Jefferson, Benjamin Franklin and George Washington all devoted discussion to politeness within the broader ambit of manners and etiquette, as too did Erasmus, Edmund Burke and Ralph Waldo Emerson but on the whole sustained philosophical engagement with the topic has been lacking in the West. The richest source for philosophical investigation is perhaps afforded by the centrality of the concept of respect in Immanuel Kant. However in this paper we will instead draw on the writings of Aristotle and Thomas Aquinas to defend the centrality of “politeness” as an important and valuable moral virtue. Starting with an analysis of the broader Aristotelian arguments on the virtues associated with “agreeableness,” namely, friendliness, truthfulness and wit I will argue that “politeness” should be thought of as an important moral virtue attached to social intercourse (and by extension the vice of impoliteness). I then move to identify an even broader and more important account of politeness, drawing on the work of Aquinas, as intimately connected to the notion of pietas (piety) as a fundamental part of the virtue of justice.

11

Aristotle, The Names of Vices and Virtues: What is the Criterion of Quantitative Evaluation of the Moral Behaviour?

77%

Bazac A.

Dialogue and Universalism

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2017

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nr 4

175-188

EN

In the Nicomachean Ethics, Aristotle has given a tableau of the desirable virtues and their infringement through the surpassing of their limits. Thus, every virtue is framed or delimited by vices that represent either its excess or its deficiency. However, this type of defining is related to deep, metaphysical reasons: since every being, especially the liv-ing one, has its telos. Man’s telos is to practise and fulfil his human specificity, i.e. reason, and reason is the measure/quality of virtue as such; the excess or deficiency in his behaviour perverts and even stops the realisation of the humanity of man. And this humanity is, in turn, in accordance to the telos of nature, the good in and for the preser-vation of all things. If, hypothetically, persons would not be virtuous at all, this accord-ance would not be realised and man would be an accident in the logic of nature: and accidents are removed, sooner or later. The criterion of the “quantitative” moral evalua-tion is thus qualitative: a quality, the good aimed at by mindfulness applied to the con-crete particular moral relations and learned from experience.

12

Aristotelés o Sókratovi a "logoi Sókratikoi"

77%

Suvák V.

Filosofický časopis (Philosophical Journal)

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2022

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tom 70

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nr 1

115-137

EN

The article provides a reassessment of Aristotle’s accounts of Socrates, which modern historians describe as one of the four main sources in solving the so-called Socratic problem. In the first part, the article returns to the grammatical distinction by which Aristotle mentions Socrates’ name. In the next part, it analyzes those places in Metaphysics and in Aristotle’s ethical writings that make mention of Socrates. In a more detailed fashion the structure of Aristotle’s Protrepticus, in which Socrates does not appear but his absence could be important for understanding Aristotle’s approach to philosophy, is then presented. In the last part, the article returns to the problem of the Sokratikoi logoi and asks whether Aristotle uses this term to mean a prose genre in which the fictional is mixed with the historical. These respective analyzes lead us to the conclusion that Aristotle worked freely with the character of Socrates, relying primarily on the representations of Socrates in Plato’s dialogues. Thus, Aristotle’s accounts do not help us in the reconstruction of Socrates’ historical attitudes.

13

The Transcendence of Love According to St. Thomas Aquinas

77%

Wright M. M.

Studia Ełckie

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2020

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tom 22

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nr 4

499-509

EN

The writings of the saints speak against self-love as a hindrance to friendship with God, while Aristotle speaks of self-love as the basis for virtuous friendship. What causes this apparent discrepancy? Not only is there a difference between good and bad self-love, such that bad self-love must be eradicated, but there is also the cessation of the act of good self-love as the soul progresses spiritually. Then only the love for God remains in act within the perfection of charity and Union with God.

14

THE QUESTION “WHY?” AS THE FOUNDATION FOR KNOWLEDGE OF CAUSES IN ARISTOTLE

77%

Gondek P.

Studia Gilsoniana

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2013

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tom 2

91-105

EN

According to Aristotle, philosophical knowledge consists in the discovery of the first causes that occur in reality. For this reason, the quantitative and essential analysis of the causes was the fundamental task for philosophical reflections. Aristotle considered it a priority to show the ways the causes are discerned in the aspect of questions that occur in the cognitive process. The question “why” is the question that Aristotle regarded as fundamental for the acquisition of philosophical knowledge. The phenomenon of this question is revealed when we indicate that it corresponds to the causes that occur in reality. The causes discerned in this way become the foundation for building the method of causal knowledge.

15

The Art of Rhetoric by Aristotle, a work for our time?

77%

Motte A.

Peitho. Examina Antiqua

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2012

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tom 3

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nr 1

13-30

EN

Having discussed some political and philosophical stakes of the Greeks’ invention of the rhetorical art, the present research aims to show the great originality of Aristotle’s treatise in comparison to his precursors. Subsequently, the article illustrates the amazing scientific relevance of Aristotle’s work for the French -speaking world in the past half a century. Finally, the paper poses the question whether its underlying concepts can nowadays be of any significance from a practical point of view.

16

Aristotle’s Rejection of an Infinite Body: An Interpretation of Physics, III,5, 205a25–28

77%

Marcinkowska-Rosół M.

Eirene. Studia Graeca et Latina

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2014

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tom 50

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nr 1-2

165-175

EN

The article deals with Physics III,5, 205a25–28 and examines its function in Aristotle’s argumentation against the existence of an infinite sensible body. Since attempts to connect this passage with the preceding argument (205a23–25) have so far proved unsuccessful, scholars have resorted to transposing this text after Ph. 205a19 or 205b1 or to postulating a lacuna directly before it (205a25). This paper shows why those proposals are unsatisfactory and instead proposes anoth- er, less radical solution which consists in interpreting the passage in its transmitted context. More precisely, instead of trying to connect it with 205a23–25 it suggests treating the text as elliptical and seeing in 205a25–28 an important step in an argument based on Aristotle’s theory of natural place, one that is directed against the existence of an infinite heterogeneous body composed of a finite number of constituents (205a22–28).

17

Philosophical Usage of the History of Philosophy – A Proposal for a Functional Typology

77%

Marcinkowska-Rosół M.

Diametros

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2016

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nr 49

50-67

EN

The article deals with the question of the value of the history of philosophy for philosophical research. In the first part, it proposes a classification of possible functions realized by references to the philosophical tradition in a philosophical treatise. The proposed typology is meant as a practical tool for identifying and comparing the usage of the past in philosophical texts of any historical period. The second part of the paper illustrates how the classification can be employed by applying it to determine the functions of Aristotle’s discussions of the pre-Socratic doctrines in Metaphysics A.

18

Time and its Philosophical Implications

77%

Ziemiański S.

Forum Philosophicum

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2008

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tom 13

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nr 1

69-82

EN

The conception of time, presented by St. Augustine, unites within itself the physical-philosophical views of Aristotle, and its own psychological view concerning the lived experience of the flow of sensory impressions from the past towards the future. H. Majkrzak (1999) underlines, in Augustine, the existential moment of time. The time of a human life is limited: it is situated within borders stretching from the day of birth to the day of death. This faithful and precise representation of the Augustinian conception of time, nevertheless brings the reader up against a problem: What value does it have today?

19

BÔMOLOCHOS IN ARISTOPHANEAN COMEDY

77%

Borowski Y. , Zakład Literatury Greckiej i Kultury Śródziemnomorskiej W. F. , Yvonne Borowski – mgr Z. L. G. i. K. Ś.

Collectanea Philologica

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2013

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tom 16

DE

Dieser Artikel diskutiert die Rolle des Narren in den vollständig erhaltenen Werken des Aristophanes. Zu Beginn wird die Bedeutung des Begriffes „bômolochus“ analysiert, um daraufhin die Charakteristika einer solchen Person herauszuarbeiten. Anschließend erfolgt die Untersuchung der in den Komödien des Aristophanes auftauchenden Narren, die in zwei Kategorien eingeteilt sind: (1.) der Narr in der Nebenrolle und (2.) der närrische Protagonist. Neben den für einen Narren typischen Techniken der Komik, spielt die Obszönität eine wichtige Rolle. Die Hauptaufgabe des Narren in den Werken von Aristophanes ist es, eine derbe Form des Humors zu kreieren.

20

ARISTOTLE ON NATURAL JUSTICE

77%

Simpson P.

Studia Gilsoniana

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2014

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tom 3

367-376

EN

The article discusses the problem of natural justice which has been considered by Aristotle in his (1) Nicomachean and Eudemian Ethics and (2) Magna Moralia. In his Nicomachean and Eudemian Ethics Aristotle says of natural justice that it is changeable and not the same everywhere. The implication seems to be that no action, not even murder, is always wrong. But, as is evident especially from his Magna Moralia, Aristotle distinguishes justice into the “what” (equality), the “in what” (proportion between persons and things), and the “about what” (what things are exchanged with which persons). The article concludes that Aristotle allows for variability only in the “about what,” while in the “what” and the “in what” he allows for no variability.