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

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 in addition its position within the reflections of the rival Peripatetic, Stoic, and Sceptical schools.
This quantity hence goals to make clear the surviving commentaries and their assets, in addition to on much less commonly used facets of the background of the Phaedo’s old reception. by way of doing so, it can aid to explain what old interpreters of Plato can and can't supply their modern counterparts.

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

Sample text

Note how Sharples’ reading of aporiai as ‘logical-argumentative’ is expressed with more caution (‘Strato of Lampsacus’, 167, n. 1 to fr.

Phd. 96a6) et comme ayant pour moteur sa propre « incapacité naturelle pour ce genre de recherche» (cf. 96c1–3) et son insatisfaction face aux théories de ses prédécesseurs, Aristote commence par affirmer, de manière totalement anti-platonicienne, que « tous les hommes désirent par nature le savoir» (Metaph. Α 1, 980a21) et nous raconte une histoire impersonnelle où les différents penseurs agissent «sous la contrainte de la vérité» (3, 984a18–19, b9–10; 5, 986b31). Le désir de la connaissance n’est plus propre au philosophe, mais devient une caractéristique de l’homme en tant que tel, qui ne peut que se déployer au fil de l’histoire.

Ceci peut être mis en rapport avec la thèse qu’Aristote établit en Métaphysique Ζ 8, à savoir que lorsqu’ il y a devenir, ce qui devient est le composé de matière et d’ eidos, mais pas la matière ni l’ eidos eux-mêmes (1033a24–b26) – thèse qui vaut, ajoute-t-il au chapitre 9, non seulement pour le devenir dans la catégorie de l’ ousia, mais également pour le devenir dans n’importe quelle autre catégorie (1034b7–19). Il me semble possible de considérer cette thèse comme l’héritière de celle du Phédon selon aristote et le phédon 25 laquelle les contraires eux-mêmes, qu’ils soient pris en eux-mêmes ou dans les choses qui les reçoivent, ne peuvent jamais devenir leur contraire.

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