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1

From Parmenides’ To Mē Eon To Melissus’ To Mēden

100%

Galgano N. S.

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tom 51

5-22

EN

Parmenides warns against inquiring on the dead–end way of non–being (ouk esti): it is impossible to know and speak of what–is–not (to mē eon). At DK 28 B 8.6–9, he denies that not–being can be treated as real, and that it can be considered in any reliable reasoning. Melissus, in contrast, at DK 30 B 1 treats non– being as a possible state of affairs, as a possibility worth considering as a part of argumentation, though one from which generation remains impossible. This paper focuses on this radical shift regarding non–being between these two Eleatic thinkers, resulting in very different ways of seeing the world.

2

Nature, Man and Logos: An Outline of the Anthropology of the Sophists

86%

Nerczuk Z.

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2016

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nr 2(112)

43-52

EN

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 naturalistic 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. Although the originality of the sophists in each of the aforementioned aspects is undeniable, a complete picture of the sophists can only be achieved by examining the sources of their thought: the Presocratic philosophical tradition, Hippocratic medicine, and earlier literary tradition.

3

Parmenides’ Structure of the Earth

86%

Calenda G.

Peitho. Examina Antiqua

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2023

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tom 14

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nr 1

13-28

EN

It is generally accepted that the enigmatic fragment 12 of Parmenides, supplemented by the first part of A.tius II 7.1, represents an unlikely cosmos which comprises alternating spherical crowns of fire and night, surrounding the earth. A comparison of the fragment and A.tius’ text shows that the latter adds nothing substantial to the fragment. Thus, fragment 12 can actually represent the structure of the earth, which consists of a core of fire, is surrounded by the layers of the earth’s crust, into which heat is transmitted from within, and on which the goddess of life dwells.

4

Empedocles and the Other Physiologists in Aristotle’s Physics II 8

86%

Giardina G. R.

Peitho. Examina Antiqua

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2016

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tom 7

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nr 1

13-24

EN

In this paper I propose to show: 1) that in Phys. II 8 Aristotle takes Empedocles as a paradigm for a theoretical position common to all philosophers who preceded him: the view that materialism implies a mechanistic explanation of natural becoming; and 2) that, since Empedocles is regarded as a philosopher who clearly expresses the position of all mechanistic materialists, Aristotle builds his teleological arguments precisely to refute him. Indeed, Aristotle believes that refuting the arguments of Empedocles – the champion of mechanism – means refuting the mechanistic theory itself. In order to illustrate this point, I will discuss some passages from Phys. II 8, while also turning to consider the Neoplatonic commentators on Aristotle’s Physics. I will then endeavour to explain why in 198b19 ff. Aristotle formulates the argument of rain, which has attracted so much attention from scholars of the Physics: I will consider whether Aristotle believes that rain serves a purpose, contrary to what he claims with regard to meteorological phenomena in Meteorologica.

5

Ethics, politics and security before Plato : an overview

72%

Lizakowski P. , Maliszewski M.

Studia Bezpieczeństwa Narodowego

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2018

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tom R. 8, Nr 13

15--27

EN

The concept of security can be traced back to the culture of ancient Greece. Classical philosophers from that period matched the problem of security with considerations on ethics, politics as well as good and happy life. Authors of this paper characterize selected elements which constitute the notion of security according to Heraclitus of Ephesus, Hippias of Elis, Socrates, Democritus, Antisthenes of Athens, Aristippus of Cyrene and discuss the most significant differences between them.

PL

Pojęcie bezpieczeństwa sięga swoimi korzeniami do czasów kultury starożytnej Grecji. Klasyczni filozofowie łączyli zagadnienie bezpieczeństwa z rozważaniami na temat etyki, polityki oraz dobrego i szczęśliwego życia. Autorzy w artykule charakteryzują wybrane elementy składające się na pojęcie bezpieczeństwa występujące w poglądach Heraklita z Efezu, Hippiasza z Elidy, Sokratesa, Demokryta, Antystenesa i Arystypa oraz omawiają najistotniejsze różnice występujące między nimi.

6

O (przed)racjonalności w myśli starożytnej. Uwagi na marginesie pewnej książki

72%

Pacewicz A.

Roczniki Filozoficzne

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2023

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tom 71

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nr 3

251-273

EN

The article is an extensive critical discussion of the book Przedracjonalne źródła racjonalnej refleksji filozoficznej [Pre-rational Sources of Rational Philosophical Reflection] by Jadwiga Skrzypek-Faluszczak. The critique covers the following parts of the monograph - the introduction and three chapters - and concludes by pointing out the various formal deficiencies to be found in this monograph. The reflections are not limited to the critical aspect, but present various approaches to the given issues present in the literature on the subject, not included by the author of the monograph, as well as the proposals of own original solutions.

PL

Artykuł stanowi obszerne, krytyczne omówienie książki Przedracjonalne źródła racjonalnej refleksji filozoficznej autorstwa Jadwigi Skrzypek-Faluszczak. Krytyka obejmuje kolejne części monografii - „Wstęp” oraz trzy rozdziały, a zakończona jest wskazaniem na rozmaite uchybienia formalne, jakie w tej monografii się pojawiają. Rozważania nie ograniczają się do aspektu krytycznego, lecz prezentują rozmaite ujęcia danych kwestii obecne w literaturze przedmiotu, a nie zostały ujęte przez autorkę monografii, a także propozycje własnych autorskich rozwiązań.

7

The Historical Antecedents of Platonism: The Role of the Presocratics According to the Neoplatonists

72%

Motta A.

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nr 1

43-58

EN

One of the aims of the Neoplatonists is to demonstrate that ancient Presocratic thought is, in fact, a Preplatonic thought. According to the Neoplatonists, Presocratics, who were not far from the truth, employed an inaccurate and ambiguous language, whereas Plato spoke about the truth in a more appropriate and clear way. That is why the Presocratics are not necessarily erroneous and their theoretical originality and their terminology can be incorporated into the Neoplatonic philosophy. I would like to show how some Presocratic theories are embedded in the Neoplatonic metaphysical system of the three Hypostases. Regarding the One and the Intellect, Plotinus, Proclus and the Anonymous Author of the Prolegomena to Platonic Philosophy read and employ some Presocratic texts in order to harmonize the Platonic and the Presocratic accounts. Although the Neoplatonists see themselves as continuing the Greek philosophical tradition started by the Presocratics, their interpretation of Presocratic thought illustrates the birth of exegetic philosophy which is able to apply ancient concepts and predicates to its own metaphysical theory.

IT

One of the aims of the Neoplatonists is to demonstrate that ancient Presocratic thought is, in fact, a Preplatonic thought. According to the Neoplatonists, Presocratics, who were not far from the truth, employed an inaccurate and ambiguous language, whereas Plato spoke about the truth in a more appropriate and clear way. That is why the Presocratics are not necessarily erroneous and their theoretical originality and their terminology can be incorporated into the Neoplatonic philosophy. I would like to show how some Presocratic theories are embedded in the Neoplatonic metaphysical system of the three Hypostases. Regarding the One and the Intellect, Plotinus, Proclus and the Anonymous Author of the Prolegomena to Platonic Philosophy read and employ some Presocratic texts in order to harmonize the Platonic and the Presocratic accounts. Although the Neoplatonists see themselves as continuing the Greek philosophical tradition started by the Presocratics, their interpretation of Presocratic thought illustrates the birth of exegetic philosophy which is able to apply ancient concepts and predicates to its own metaphysical theory.