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EN
The aim of the present paper is to investigate the connection between ancient medicine and sophistry at the end of 5th century B.C. Beginning with analyses of some passages from the De vetere medicina (VM), De natura hominis (NH) and De arte, the article identifies many similarities between these treatises, on the one hand, and the sophistic doctrines, on the other: these concern primarily perceptual/intellectual knowledge and the interaction between reality, knowledge and language. Among the Sophists, Gorgias was particularly followed and imitated, as he was admired not only for his tremendous rhetorical skills, but also for his philosophically significant work On not being, which probably influenced various discussions in the Hippocratic treatises. However, if Gorgias argues in favor of language as dynastēs megas, the authors of VM, NH and De arte consider knowledge to be far more relevant and reliable than logos. These Hippocratic treatises criticize the philosophical thesis and the resulting kind of reductionism. Above all they defend the supremacy of medicine over any other art. By using the same argumentative and rhetorical strategies that were employed by Gorgias, these treatises reverse the thought of those Sophists who exalted only the technē tōn logōn.
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EN
This paper deals with the oxymoron — a rhetoric device which connects two words with contradictory or even opposite meanings. In modern French literature, the oxymoron is the most favorite procédé of Maurice Blanchot in whose works it expresses some paradoxes, not only of aesthetical, but also of ontological nature. We suggest that the omnipresent oxymoronic structures determine Blanchot’s conception of the human subject, the language and the writing. This trope is first approached through a triple prism: 1) a psychoanalytical one, where we relate the oxymoron to Freud’s article “The Antithetical Meaning of Primal Words” (1910) for interpreting the oxymoron as one of the archaic principles of the unconsciousness. 2) In a philosophical perspective, the oxymoron can be viewed, in proximity with the Kojève’s anthropological reading of Hegel’s dialectic, as a pattern of the ontological structure of the Dasein defined by the coexistence of the being and the nothingness. 3) Finally, we adopt the point a view of the paraconsistent, non-Aristotelian (post-Aristotelian) logic, which permits us to show the ramification of this figure throughout all textual levels of Blanchot’s fictional and theoretical works. The conclusion points out the analogy between the dialectic of the language and that of the human.
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