Guide LAlcibiade y LAssioco (Italian Edition)

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Fialho, M. Rodrigues, - Porto: Afrontamento. In Vir bonus peritissimus aeque. Origens do pensamento ocidental, ed. In Saberes e poderes no Mundo Antigo. II, 33 - Lisboa: Crescente Branco. In Dos homens e suas ideias. Peixoto, 1 - Ramos, M. Pimentel, M. Martins de Jesus , i - iv. In Symposion , ed. In The Encyclopedia of Ancient History, ed. Boulomenos, ho. The Eleusinian Mysteries and political timing in the Life of Alcibiades. In Plutarch in the religious and philosophical discourse of late antiquity , ed.

Leiden: Brill. Coimbra: Almedina. Ana Paula Pinto coord. Braga: Aletheia. The legal horizon of the Oresteia. The crime of homicide and the founding of the Areopagus. In Law and Drama in Ancient Greece, ed. Harris, D. Rhodes, 39 - In Paideia e Cidadania, ed. In Dic mihi, musa, uirum.

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Cortes Gabaudan e J. Salamanca: Ediciones Universidad. The Seven Sages and Plato. In Il quinto secolo. Studi di filosofia antica in onore di Livio Rossetti, ed. Stefania Giombini e Flavia Marcacci orgs. Aguaplano: Officina del libro, Passignano. Tyche, Kairos et Chronos dans le Phocion de Plutarque. La marche du monde selon Plutarque, ed. In A sexualidade no Mundo Antigo, ed. Porto: CHUL. The tyrannos as a sophos in the Septem Sapientium Convivium. In Symposion and Philanthropia in Plutarch, ed.

Ferreira, D. Dias, - Odisseia Europeia. In En recuerdo de Beatriz Rabaza. Comedias, tragedias y leyendas grecorromanas en el teatro del siglo XX, ed. Granada: Editorial Universidad de Granada. In Symbolon I. Amor e Amizade, ed. Pereira e J. Deserto orgs. Porto: Faculdade de Letras da Universidade do Porto. O Farol de Alexandria. Plutarch and the Character of the Sapiens. Nikolaidis, - In Philosophy in Society. Virtues and Values in Plutarch, ed.

Ferreira, L. In Vasos gregos em Portugal. In Estudios sobre Terencio, ed. Silva, - In Mar Greco-latino, ed. Oliveira, P. Thiercy, R. Pereira e A. Curado Orgs. Braga: Universidade do Minho. Rocha Pereira coords. Miguel Mora coord. Aveiro: Universidade de Aveiro. Angelo Casanova coord. Coimbra: Imprensa da Universidade de Co. In Toto notus in orbe Martialis. Pimentel, D. In Nomos. Rossetti e M. Granada: Universidad de Granada. Labiano Ilundain; A.

Seoane Pardo, - Salamanca: LOGO. Historia Einzelschriften, Oxford: Oxford University Press, Textos em jornais ou revistas Texts in newspapers or magazines 1. Ponto final! Livro 2. Livro 3. Artigo 4. Livro 5. Livro 6. Outra 7. Livro 8.

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Livro 9. Livro Outra Lisboa: Portugal: Imprensa da Universidade de Coimbra. It may be possible that Proclus revised this text several times in his career. This Platonic focus is also evident in the composition of his systematic works. Proclus probably commented on all dialogues included in the curriculum of the school since Iamblichus.

In addition Proclus wrote the commentary on the Republic mentioned above. The curriculum consisted of altogether 12 dialogues distributed into two cycles. The first cycle started with Alcibiades on self-knowledge and ended with the Philebus on the final cause of everything: the good , comprising two dialogues on ethics the Gorgias and the Phaedo , two on logic the Cratylus and the Theaetetus , two on physics the Sophist and the Statesman , and two on theology the Phaedrus and the Symposium.

In the form and method of his commentaries, Proclus is again influenced by Iamblichus. He assumes that each Platonic dialogue must have one main theme skopos to which all parts of the arguments ought to be related. Thus, the Timaeus has in all its parts as its purpose the explanation of nature physiologia. More problematic was the determination of the skopos of the Parmenides. In a long discussion with the whole hermeneutical tradition since middle-Platonism, Proclus defends a theological interpretation of the dialogue.

According to him, the dialectical discussion on the One and the Many ta alla reveals the first divine principles of all things. With the exception of the commentary on the Cratylus , of which only a selection of notes from the original commentary is preserved, the exegetical works of Proclus have a clear structure. This enables them to connect different Platonic dialogues into one system and to see numerous cross-references within the Platonic oeuvre.

What may seem to be contradictions between statements made in different dialogues, can be explained by different pedagogical contexts, some dialogues being rather maieutic than expository, some elenctic of the sophistic pseudo-science, some offering a dialectical training to young students. A Neoplatonic commentary offers much more than a faithful interpretation of an authoritative text of Plato. As was said, the two culminating dialogues, the Timaeus and the Parmenides , offer together a comprehensive view of the whole of Platonic philosophy.

The interpretation of the Parmenides thus prepares the way for the Platonic Theology , offering the systematic structure for a scientific demonstration of the procession of all the orders of gods from the first principle. As Proclus explains at Theol. The first part Theol. The second part Theol. Before presenting his own views, Proclus usually critically evaluates the opinions and interpretations of his predecessors.

In this respect, his commentaries are a rich and indispensible source for the history of Middle and Neo-Platonism. Thus, in his Commentary on the Timaeus Proclus reports and criticizes the views of Atticus, Numenius, Longinus, Plotinus, Porphyry, Iamblichus, Theodorus of Asine and many others, ending usually in full agreement with the explanation of his master Syrianus. Proclus notes significant differences between the two philosophers in epistemology theory of abstraction vs.

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De Interpretatione. According to Proclus, Plato is not only far superior to Aristotle in his theology as only Plato ascended beyond the intellect to posit the One as the ineffable principle of all things , but in all other philosophical disciplines, where we owe to him all important discoveries. Whereas the Peripatetics were accustomed to defend the superiority of Aristotle over Plato with reference to his impressive physical project, Proclus considers the latter as inferior to the great achievement of Plato in the Timaeus see Steel Following Plato, Aristotle explains in his Physics the general principles of natural things: form, matter, nature, the essence and principles of movement, time and place; again taking inspiration from the Timaeus , he studies in other works the specific principles of the distinct regions of the physical world, thus in the De Caelo the celestial and the sublunary realm, and in On generation and corruption and in Meteorologica the sublunary realm.

In this domain, it cannot be denied, Aristotle did much more than his master. Whereas Plato limited himself in the Timaeus to an analysis of the fundamental principles of all living organisms, Aristotle gave most of his attention to the material components of animals and scarcely, and only in few cases, did he consider the organism from the perspective of the form. Plato, on the contrary, when explaining the physical world, never got lost in a detailed examination. They despised innovation kainotomia. There is also overwhelming evidence for continual discussions in the school on the right interpretation of Plato or on certain doctrinal points such as the transcendence of the One, or the question whether the soul wholly descended from the intelligible world.

Yet on many points, he is very critical of Plotinus, pointing to contradictions, rejecting provocative views such as the thesis that One is cause of itself causa sui , the doctrine of the undescended soul, or the identification of evil with matter. Another radical difference from Plotinus and Porphyry is the importance attributed to theurgy for the salvation of the soul and the authority of Chaldaean Oracles. One gets the impression that Syrianus was very interested in Orphic theogony, whereas for Proclus the Chaldaean Oracles are more authoritative when developing a Platonic theology.

Is Proclus after all then not so original, but only an excellent teacher and wonderful systematizer of the new Platonic doctrines which became dominant in the school since Iamblichus on? We shall never know, and it is after all not so important when assessing the philosophical merits of his works. Surprisingly, for all his admiration for the master, he can only enumerate a few innovative doctrines; and they are of such a minor importance that we shall not even discuss them in this article.

His Elements of Theology can in fact be considered an introduction to his metaphysics. This elaborate metaphysical framework makes it possible for Proclus to develop a scientific theology, i. This redoubled triadic structure must be understood as expressing an intrinsic and essential relation between successive levels of being. Another fundamental triad is the triad Unparticipated-Participated-Participating amethekton-metechomenon-metechon. Most pressing was the puzzle: How can a Form be at the same time one and the same and exist as a whole in many participants?

Proclus, however, also applies this principle to explain the most difficult problem facing Neoplatonic metaphysics, namely, how to understand the procession of the manifold from the One. How can the One be wholly without multiplicity, when it must somehow be the cause of any and all multiplicity? The One remains in itself absolutely unparticipated; the many different beings proceeding from it participate in a series of participated henads or unities gods.

Even if the doctrine does not originate as such from Iamblichus himself, the existence of the divine henads somehow follows from his law of mean terms. Thus there are no leaps in the chain of being, but everything is linked together by similar terms. The henads fulfill this function, for as participated unities they bridge the gap between the transcendent One and everything that comes after it.

The doctrine of the henads can thus be seen as a way of integrating the traditional gods of Greek polytheistic religion into the Neoplatonic metaphysics of the One. Auxiliary and true causes. From Middle Platonism onwards, various attempts were made to integrate the Aristotelian doctrine of causes within the Platonic philosophy see Steel This system of causes with the addition of the instrumental cause as a sixth became standard in later Neoplatonism. In his commentary on the Timaeus , Proclus observes that Aristotle never rises to the proper level of causality.

For the four causes, as Aristotle understands them, can only be applied to the explanation of processes in the sublunary world. In the Platonic view, however, the material and formal causes are only subservient or instrumental causes. Those causes are in fact immanent in their effects and constitutive elements of the thing they produce. As Proclus asserts in prop.

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For a proper understanding of what the true causes are of all things, Proclus argues, one must follow Plato, who lifts us up to the level of the transcendent Forms and makes us discover the creative causality of the demiurge and the finality of the Good as the ultimate explanation of all aspirations. Although Aristotle also discusses efficient and final causes, he falls short of a true understanding of creative causality because he abandons the hypothesis of the Forms.

Without the transcendent Forms, there can be no explanation of the being of things, only an explanation of their movement and change. Moreover, because of his rejection of the demiurge and of the One , Aristotle is also forced to limit efficient causality to the sublunary realm. In fact, in his view there is no cause of existence of the celestial bodies or of the sensible world as a whole: they exist necessarily in all eternity.

But, as Proclus argues, such a position will force him to admit that the world has the capacity to constitute itself, which is absurd see below. The Neoplatonic concept of causality is therefore quite different from that of the Peripatetics, even if both share the same terminology, such as final or efficient cause. Thus we can say of the One that it is the cause of Intellect, and of Intellect that it is cause of Soul. Corporeal and incorporeal causes.

According to the Stoics only bodies and powers or qualities of bodies are capable of acting and being acted upon see Steel The Platonists often criticized the Stoic view and pointed to what they thought were the many contradictions involved, in particular, in the materialistic explanation of psychic activities or dispositions such as virtues. They defended the opposite view: all forms of causality must ultimately be explained as emanating from incorporeal entities.

See Elem. I 14, p. However, the two realms are not absolutely separate from each other. The soul, which is an incorporeal substance, enters into association with the body and thus becomes itself, though only accidentally, subject to different passions. The body, on the contrary, may gain great profit from the association with the incorporeal. This is evident in the case of animated bodies, which owe all their vital activities to the presence of the soul in them. But also inanimate natural bodies acquire all capacities and powers from nature and its inherent logoi or organizing rational principles see Steel The relation of cause to its effect.

The relation between a cause and its effect is characterized by both similarity and dissimilarity. For every cause produces something that is similar to it, and every effect thus resembles its cause, though in a secondary and less perfect way. But in so far as the effect is really distinguished from its cause, it acquires its own characteristic form of being, which was not yet developed on the level of its cause. For this reason each thing can be said to exist in three manners Elem.

Finally, it exists as being participated kata methexin by the next level of being, which is its effect. Thus life is a property of a living organism as being participated by it. Life characterizes the soul formally. Life also exists qua Form in the divine mind. Finally, Proclus stresses that the higher a cause, the more comprehensive it is, and the further its effects reach Elem. For Proclus, souls as self-moving principles represent the lowest level of entities that are capable of reverting upon itself so called self-constituted beings [ authypostata ], see Elem.

Yet, they are principles of life and of movement of bodies Elem. The rational soul is permanently housed in the luminous vehicle, while the non-rational soul is located in the pneumatic vehicle. Proclus distinguishes between two kinds of vehicles, one mortal and the other immortal In Tim. III Proclus also adheres to the Platonic theory of transmigration, but argues that human souls never enter animal bodies as their constitutive forms.

For only animal souls can be organizing principles of animal bodies. Proclus distinguishes between the following faculties of soul: sense perception, imagination phantasia , opinion, discursive thought, and intellection. While sense perception and imagination belong to the non-rational soul, opinion forms the lowest level of rationality. The aim of epistemological ascent is to free oneself eventually from the lower psychic faculties, including the lower rational ones, in order to enjoy a state of pure contemplation. These innate reason-principles constitute the essence of soul.

The traditional translation reason- principles was chosen on purpose, because on an ontological level these same logoi serve as principles of all things. They are extended or unfolded images of the Forms that exist in intellect; and by means of them the world-soul with the assistance of Nature brings forth everything.

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In other words, the psychic logoi are instantiations of Platonic Forms on the level of soul as are the logoi in Nature and the forms immanent in matter. But the logoi in soul also offer the principles of all knowledge and are the starting points of demonstration. At In Parm. IV Steel Proclus argues that only with reference to these notions within the soul predication is possible see Helmig , since they are universal in the true sense of the word. On the other hand, both transcendent Platonic Forms and forms in matter are not taken to be universals proper by Proclus. The former are rather intelligible particulars, as it were, and cannot be defined Steel , while the latter are strictly speaking instantiated or individualised universals that are not shared by many particulars see Helmig , cf.

In terms of concept-formation this entails that psychic concepts, once they are grasped correctly, are universal, objective, and shareable see Helmig 13— Moreover, if all souls share the same logoi , and these logoi are the principles of reality see above , then by grasping the logoi souls come to know the true principles or causes of reality. Already Aristotle had written that to know something signifies to know its cause Met. A 3, a 25—26 and An.

I 2, 71 b 9— Taking his start from the problem of how we can recognise certain objects, he considers the example of an apple. The different senses tell us that there is something sweet, red, even, with a nice smell. Doxa is able to do this, because it has access to the innate logoi of the soul. However, as Proclus explains In Tim. I This distinction can also be rephrased in terms of concepts, implying a distinction between factual concepts that allow us to identify or recognise certain objects, and concepts that fulfil an explanatory role.

Proclus argues at length that the human soul has to contain innate knowledge. He is wrong in asserting that the soul contains all things potentially. According to Proclus, the soul contains all things i. At In Crat. In Eucl. The first treatise Ten problems concerning providence examines ten different problems on providence that were commonly discussed in the Platonic school. One of the problems discussed is the question of how divine foreknowledge and human free choice can be reconciled.

For if god knows not only past and present, but also future events, the outcome of future events is already pre-determined as god has a determinate knowledge of all things , and hence there is no free choice for humans. In the case of gods, this entails that they know the contingent event in a non contingent manner, the mutable immutably. They have an undivided knowledge of things divided and a timeless knowledge of things temporal Elem. De decem dub. The second treatise On providence fate and what depends on us replies to a letter of Theodore, a former friend of Proclus.

In this letter Theodore, an engineer, had defended with several arguments a radical determinism, thus entirely excluding free choice. The first distinction is between providence and fate:. The third distinction concerns knowledge and truth:. These three distinctions taken together make it possible for Proclus to ultimately reconcile providence, fate, and free choice. In so far as we are rational agents and let ourselves being determined in our choices only by intelligible principles, we may transcend the determinism of fate to which we belong as corporeal beings.

Yet, our actions are integrated into the providential order, as we willingly obey the divine principles. The third treatise On the existence of evils asks why and how evil can exist if the world is governed by divine providence. Proclus argues that evil does not have an existence of its own, but only a derivative or parasitic existence par-hypostasis , sc. This is precisely the case with evils, which are shortcomings and mistakes. As a failure is never intended qua failure by an agent, but is an unfortunate by-effect of its action, so is evil qua evil never caused by a cause.

Before offering an explanation of the generation of the world, Timaeus sets out the fundamental principles that will govern his whole explanation of the physical world Tim. As Proclus observes, it is the task of a scientist to formulate at the start of his project the principles proper to the science in question, and not just to assume some general axioms. The science of nature too is based on specific axioms and assumptions, which must be clarified before we can move to the demonstration. In order to make phusiologia a real science, the philosopher must deduce his explanation, as does the geometer, from a set of fundamental propositions or axioms.

Starting from these fundamental propositions, Proclus argues, Plato deduces the different types of causality that are required for a truly scientific understanding of nature efficient, exemplary, and final cause; see Steel and above 3. Proclus discusses eternity and time in his commentary on the Timaeus and in propositions 53—55 of the Elements of Theology see Steel In fact, an entity in time is never wholly and simultaneously what it is, but has an existence extended in a process of before and after. Opposed to it stands the eternal, which exists as a simultaneous whole and admits of no composition or change.

One must distinguish the temporality of things in process from the time by which they are measured. Temporal things participate in time, without being time. The same distinctions must also be made regarding eternity. For Eternity precedes as cause and measures the multiple eternal beings that participate in it. To conclude, there are two measures of the duration of things. First there is eternity, which measures at once the whole duration of a being. Second, there is time, which measures piecemeal the extension of a being that continually passes from one state to another.

Eternity can be seen as the prefiguration of time; time as the image of eternity. Each of them governs a separate sphere of reality, eternity the intelligible being, time the temporal corporeal and psychic world of change. Notwithstanding the sharp distinction between the temporal and the eternal realm, there are beings that share in both eternity and time. As Proclus notes in the corollary to Elem. Moss, II, Graesse, VII, More information about this seller Contact this seller 4. Published by Verlag Stahleisen G.

From: studio montespecchio Montespecchio, Italy. About this Item: Verlag Stahleisen G. Quarto, pages, illustrations. Grey printed cloth. Illustrated blue wrappers. Just very minor chafing towards the edges of wrappers, otherwise a very fine copy. More information about this seller Contact this seller 5. Published by Brerpols publishers, Turnhout About this Item: Brerpols publishers, Turnhout, Couverture rigide. Condition: Neuf. Dust Jacket Condition: Neuf. Edition originale. Retail price: EUR ,00 print The first complete index of Western councils belonging to the first seven centuries.

Ancient councils have been of utmost importance for the development of ecclesiastical structures and institutions. In order to facilitate their study, the Clauis conciliorum occidentalium contains the vaste number of Western synodal documents belonging to the first seven centuries in the form of an index: Each council has been listed with an entry of its own which comprises the most important scholarly literature, the history of the tradition of its records including a short summary or synopsis of their contents as well as ancient and modern translations.

In addition, there are also listed those councils whose records are lost. In this case, the sources are presented from which the gathering of a synod can be concluded. Whenever possible, the issues discussed by the bishops are outlined. He is currently working as a postdoctoral research fellow at the University of Bonn and as an associate lecturer at the University of Cologne.

Er promovierte in Katholischer Theologie und in Klassischer Philologie. Dekkers et M. More information about this seller Contact this seller 6. Condition: nuovo. Dust Jacket Condition: nuovo. Seller Inventory ABE More information about this seller Contact this seller 7. VI, 4 , , 8 di segnalazioni editoriali, legatura del tempo in p. Antiporta xilografica disegnata e incisa da Whymper con veduta del Weisshorn dal Riffel.

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The British scientist, John Tyndall, was an outstanding example of these pioneers. He mad the first ascent of the Weisshorn and made an early attempt on the Matterhorn, which is described in this work. More information about this seller Contact this seller 8. Published by Brepols Publishers, Turnhout About this Item: Brepols Publishers, Turnhout, Retail price: EUR ,00 First critical edition of the first and longest book of an important Byzantine anthology The Florilegium Coislinianum is a Byzantine anthology dating to the ninth or tenth century.

It deals with subjects ranging from the creation of angels to sin and virtues. Although it is an important document, it has only recently received due attention from the scholarly community. The present edition is the editio princeps of the first book of the Florilegium Coislinianum.

It is part of a much larger collaborative project, in the framework of which a research team, based at KU Leuven, is currently studying and editing various sections of this florilegium. The critical text presented here is based upon a detailed examination of all the known witnesses of the florilegium, and has been thoroughly compared with its sources. It is supplemented with a philological introduction which studies the manuscript tradition and the relationship of the manuscripts, explains the orthographical peculiarities of the tradition, defines the ratio edendi and discusses the most relevant textual corruptions of the archetype.

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