Download Ancient Readings of Plato's Phaedo (Philosophia Antiqua: A PDF

ISBN-10: 9004282173

ISBN-13: 9789004282179

Plato’s Phaedo hasn't ever didn't allure the eye of philosophers and students. but the historical past of its reception in Antiquity has been little studied. the current quantity for this reason proposes to envision not just the Platonic exegetical culture surrounding this discussion, which culminates within the commentaries of Damascius and Olympiodorus, but additionally its position within the reflections of the rival Peripatetic, Stoic, and Sceptical schools.
This quantity therefore goals to make clear the surviving commentaries and their assets, in addition to on much less popular features of the background of the Phaedo’s historic reception. through doing so, it might aid to explain what historic interpreters of Plato can and can't supply their modern counterparts.

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Pensées

This eloquent and philosophically astute translation is the 1st entire English translation in accordance with the Sellier variation of Pascal's manuscript, generally accredited because the manuscript that's closest to the model Pascal left in the back of on his loss of life in 1662. a short background of the textual content, a decide on bibliography of fundamental and secondary assets, a chronology of Pascal’s lifestyles and works, concordances among the Sellier and Lafuma versions of the unique, and an index are supplied.

Extra resources for Ancient Readings of Plato's Phaedo (Philosophia Antiqua: A Series of Studies on Ancient Philosophy, Volume 140)

Sample text

Socrate est très conscient du fait que la causalité de l’intelligence relève d’un autre registre que celle du chaud et du froid, de l’air ou du feu, ou encore du sang ou du cerveau (cf. )30 : c’ est précisément pour cette raison que la lecture d’Anaxagore le déçoit tellement. En langage aristotélicien, on serait tenté de dire que ce qui s’ annonce ici, c’est la découverte de la cause finale, par opposition à la cause matérielle. La situation est toutefois un peu plus compliquée. Tout d’ abord, s’ il est vrai que du point de vue aristotélicien, la plupart des candidats au titre de cause rencontrés par Socrate avant la lecture d’Anaxagore pourraient être considérés comme relevant de la cause matérielle, ce n’est sans doute pas le cas de tous: il est difficile, par exemple, de faire rentrer dans cette catégorie des processus comme le rapprochement et la fragmentation, qui sont avancés comme causes du fait de devenir deux (cf.

5), dont il admet toutefois dans le chapitre 6 qu’elle n’a été pleinement développée que par Platon, en remarquant que cela lui a été possible grâce à son « examen dans les logoi » (cf. 987b31–32: διὰ τὴν ἐν τοῖς λόγοις … σκέψιν); Platon qui, par ailleurs, opère une première synthèse des recherches de ses prédécesseurs et aboutit à la position de deux espèces de causes: la cause formelle et la cause matérielle. Les convergences entre ces deux textes sont trop nombreuses pour penser qu’Aristote n’avait pas le Phédon à l’esprit lorsqu’ il écrivait ce premier livre de la Métaphysique33.

Annas, ‘Aristotle on Inefficient Causes’, Philosophical Quarterly 32, 1982, 324–325. 28 delcomminette l’intelligence, qui doit bien plutôt être une certaine forme de cause efficiente, caractérisée, il est vrai, par le fait qu’elle viserait toujours le meilleur. C’ est pourquoi on l’a décrite avec raison comme « une cause efficiente avec un constituant téléologique»31. Là aussi, la situation est plus complexe, car en deux endroits, Socrate semble bien attribuer le nom de cause au meilleur (98b2) et au bien (99c5–6) lui-même, et pas seulement à l’ intelligence qui le réalise; dans ce cas, on peut effectivement parler de cause finale au sens aristotélicien.

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