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Das, Aileen R. "PAUL KRAUS, RICHARD WALZER, AND GALEN'S COM. TIM." Arabic Sciences and Philosophy 31, no. 2 (2021): 225–56. http://dx.doi.org/10.1017/s0957423921000072.
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AbstractA key work for the study of pre-modern Platonism, Galen's (d. ca. 217 CE) “Synopsis of Plato's Timaeus” (Com. Tim.) is served solely by an “imperfect” 1951 edition that presents for the first time the surviving Arabic text and translates it into Latin. The editors of the “Plato Arabus” series of the Corpus Platonicum, to which the edition belongs, blamed its flaws on the untimely death of Paul Kraus (1904-1944), who prepared the edition with another Jewish refugee Richard Walzer (1900-1975) around WWII. My analysis of archival sources will demonstrate that the labor on the volume was disproportionately Kraus’, whom Walzer and the Corpus Platonicum editor Raymond Klibansky (1905-2005) marginalized from the project in their attempts to secure employment in British academia as displaced Jews. I will also consider how Walzer and Klibansky re-envisioned Kraus’ plans for a Semitic corpus of Platonism to a narrower “Plato Arabus” that would align with a study of Latin Platonism (“Plato Latinus”) in which they presumed their British patrons would be more interested.
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Соловьёв, Роман Сергеевич. "Methods for Establishing a Chronology of Dialogues in Corpus Platonicum." Theological Herald, no. 4(39) (December 15, 2020): 279–96. http://dx.doi.org/10.31802/gb.2020.39.4.016.
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В статье автор критически рассматривает методы установления хронологии диалогов платоновского корпуса. Описав античные методы организации корпуса (каноны Аристофана Византийского и Трасилла), автор показал, что принцип организации диалогов - сюжетно-смысловой, а не хронологический. Далее разбираются основные методы определения хронологии, а именно: анализ литературной формы, анализ философского содержания, внешние и внутренние свидетельства, данные стилометрического анализа. Указав на субъективность оценок литературных свойств диалогов, порочность подхода, исходящего из априорного представления о постепенном философском развитии Платона, недостаточность внешних и внутренних свидетельств, автор специально останавливается на стилометрическом методе, основанном на допущении, что на протяжении жизни язык и стиль Платона сознательно и бессознательно изменялся, что можно проследить на языковом материале диалогов. Проследив развитие метода и описав его результаты, автор приходит к выводу, что стилометрия не дает никаких определенных данных для хронологии т. н. ранних диалогов. Наконец, автор анализирует выдвигавшиеся исследователями основания относить диалог Евтифрон к числу ранних и приходит к выводу о неосновательности такой оценки. Результаты подробного исследования места Евтифрона в Corpus Platonicum были опубликованы в предыдущих номерах Богословского вестника. In the article, the author critically examines methods of establishing a chronology of dialogues in Corpus Platonicum. After the description of ancient methods of the organization of the Corpus Platonicum (Platonic Canon of Aristophanes of Byzantium and Thrasyllus), the author has shown that the principle of the organization of dialogues is thematic but not chronological. The principal methods of determining chronology, namely the analysis of the literary form, the analysis of philosophical content, external and internal evidence and the stylometric analysis, are then discussed. Pointing out the subjectivity of assessments of the literary properties of the dialogues, the viciousness of the approach based on the a priori idea of Plato’s gradual philosophical development, and the insufficiency of external and internal evidence, the author specifically stops at the stylometric method based on the assumption that Plato’s language and style have changed consciously and unconsciously throughout his life, which can be traced back to the language and style of the dialogues. Having traced the development of the method and described its results, the author concludes that stylometry does not provide any specific data for the chronology of the so-called early dialogues. Finally, the author analyses the reasons put forward by researchers for including Euthyphro in the early dialogues and concludes that this assessment is not grounded. The results of a detailed study of Euthyphro’s place in Corpus Platonicum have been published in previous issues of the Theological Herald.
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Mooney, T. Brian. "The Dialectical Interchange between Agathon and Socrates: Symposium 198b–201d." Antichthon 28 (1994): 16–24. http://dx.doi.org/10.1017/s0066477400000836.
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In recent years philosophers working within the field of Platonic studies have begun to stress the relationship between form and content in Plato’s works. This ‘revelation’ in its turn has led to a richer understanding of Platonic texts; no longer (or at least not so often) do we find a Socratic argument excised from its dramatic context and syllogistically and analytically examined. Analysis, of course, can never be divorced from philosophy but with respect to the corpus Platonicum philosophical analysis has been supplemented by a sensitivity to the denouement of an argument, in other words, the dramatic context.
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Shichalin, Iuri. "Notes on the Euthyphro from the Corpus Platonicum." Philosophy. Journal of Higher School of Economics 3, no. 1 (2019): 13–35. http://dx.doi.org/10.17323/2587-8719-2019-3-1-13-35.
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Alieva, Olga V. "Measuring Stylistic Homogeneity with Burrows’ Delta: An Experiment with Corpus Platonicum." Aristei. Aristeas: vestnik klassicheskoi filologii i antichnoi istorii 25 (2022): 19–37. http://dx.doi.org/10.53084/22209050_2022_25_19.
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de Carvalho, Mario Jorge. "Bilder-wahrnehmen und Bild-sein." Fichte-Studien 47 (2019): 105–28. http://dx.doi.org/10.5840/fichte20194710.
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Images are usually understood as something perceived: as something presented to us and different from us. But since Antiquity the concept has also been given a different meaning: it has been used to describe our own being, and indeed so much so that it also stands for our essential nature: we are ourselves an image (we are ourselves but an image); and being an image (being but an image) is what is what really defines us. The experience of being oneself an image (as opposed to just perceiving something else as an image) – or, as one might also say, this basic understanding of oneself as being just an image – plays an important role inter alia in Pre-Platonic thought, in the corpus platonicum, in the Christian idea of the imago Dei (of the notitia Dei as capacitas Dei) and, not least, in Fichte’s late philosophy.This paper focuses on two ancient Greek forerunners of some aspects of Fichte’s understanding of image, namely pre-platonic and platonic views on our own being-just-an-image.
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de Carvalho, Mario Jorge. "Bilder-wahrnehmen und Bild-sein." Fichte Studien 47, no. 1 (2019): 105–28. https://doi.org/10.1163/18795811_04701009.
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Images are usually understood as something perceived: as something presented to us and different from us. But since Antiquity the concept has also been given a different meaning: it has been used to describe our own being, and indeed so much so that it also stands for our essential nature: we are ourselves an image (we are ourselves but an image); and being an image (being but an image) is what is what really defines us. The experience of being oneself an image (as opposed to just perceiving something else as an image) – or, as one might also say, this basic understanding of oneself as being just an image – plays an important role inter alia in Pre-Platonic thought, in the corpus platonicum, in the Christian idea of the imago Dei (of the notitia Dei as capacitas Dei) and, not least, in Fichte’s late philosophy. This paper focuses on two ancient Greek forerunners of some aspects of Fichte’s understanding of image, namely pre-platonic and platonic views on our own being-just-an-image.
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Donato, Marco. "Discorsi e pedine : teoria e prassi del dialogo negli spuria del Corpus Platonicum." Studi Classici e Orientali 1 (2021): 51–77. http://dx.doi.org/10.12871/97888333950363.
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Demetracopoulos, John A. "Cleanthes Socraticus I: The Textual Background to SVF I.558-562 and Their Meaning." Exemplaria Classica 27 (December 7, 2023): 67–114. http://dx.doi.org/10.33776/ec.v27.7698.
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Re-examining Cleanthes’ SVF I.557-62 by means of establishing textual relations of them to their sources, I show that: (i) I.557-8, unlike how H. von Arnim construed them, have nothing to do with moral philosophy, but are simply two versions of exhortation to “philosophy”, taken as freedom of thought and application of reason to practical life, and (ii) Fr. I.558- 62 are directly and verbatim traceable back to Socrates’ moral thought as known via the corpus Platonicum plus Xenophon (1.558) and via bare Plato (1.559-62) as well as to Aristotle’s Protrepticus (Düring B53).
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PIRES, FELIPE AUGUSTO MARIANO, and MÁRCIA BÁRBARA PORTELLA BELIAN. "Notas introdutórias para uma interpretação da filosofia política em Platão." Revista DIAPHONÍA 8, no. 1 (2022): 19–32. http://dx.doi.org/10.48075/rd.v8i1.28915.
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O presente trabalho consiste em notas introdutórias para a interpretação da filosofia política no corpus platonicum. Nosso objetivo foi apresentar alguns dos principais posicionamentos sustentados ao longo da história da interpretação dos diálogos platônicos, a saber, o unitarismo e o desenvolvimentismo, o textualismo e o contextualismo, a ordem de leitura dos diálogos, o problema da forma de diálogos, o “problema socrático”, as interpretações cética e dogmática, continental, esotérica e anti-esotérica e da Escola de Tübingen, a visão de Platão como “totalitário”, a importância do Timeu-Crítias para o pensamento político platônico e a questão de quais diálogos representam a filosofia política de Platão.
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Santos, Bento Silva. "VIRTUDE E EUDAIMONIA NOS DIÁLOGOS “SOCRÁTICOS”." Síntese: Revista de Filosofia 37, no. 117 (2010): 5. http://dx.doi.org/10.20911/21769389v37n117p5-26/2010.
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À luz de vários textos do corpus platonicum, o artigo procura estabelecer uma concepção do eudaimonismo socrático a partir da controvérsia suscitada por T. Irwin em seu Plato’s Moral Theory. Ao examinar a significação do eudaimonismo de Sócrates, propomos uma posição intermediária entre a tese de T. Irwin - segundo a qual a virtude é o meio instrumental para chegar à felicidade - e a que estabelece a identidade entre virtude e felicidade. A significação mais plausível do eudaimonismo de Sócrates consiste no seguinte esquema “pluricomponencial”: mesmo afirmando a soberania da virtude, necessária e suficiente à felicidade, tal esquema admite que a felicidade compreende igualmente múltiplos componentes menos importantes que a virtude. Este modelo mais abrangente permite descortinar o lugar real de Sócrates no desenvolvimento do pensamento grego: ele foi o primeiro a estabelecer as bases eudaimonistas da teoria ética.Abstract: In the light of several texts of the corpus platonicum, this article seeks to establish a conception of Socratic eudaimonism starting from the controversy raised by T. Irwin in his Plato’s Moral Theory. In examining the significance of Socrates’ eudaimonism, we propose an intermediate position between T. Irwin’s thesis – according to which virtue is the instrumental means to reach happiness - and the one that establishes the identity between virtue and happiness. The most plausible meaning of Socrates’ eudaimonism consists in the following “multicomponent pattern”: even when claiming the sovereignty of virtue, which is necessary and sufficient for happiness, such a scheme assumes that happiness also contains multiple components that are less important than virtue. This wider model allows unveiling Socrates’ true place in the development of Greek thought: he was the first to establish the eudaimonistic bases of the theory of ethics.
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Verano Liaño, Rodrigo. "Lengua hablada y análisis de la conversación en griego antiguo: estudio de εἶἑν en los diálogos de Platón". Anuari de Filologia. Estudis de Lingüística 12, № 12 (2022): 219–45. http://dx.doi.org/10.1344/afel2022.12.10.
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Este trabajo estudia los usos de la interjección εἶἑν en el corpus platonicum con auxilio de la metodología del Análisis de la Conversación. El examen de la posición en la organización secuencial de la interacción hablada que ocupan los turnos que contienen la interjección determina que el uso prototípico de la expresión se dé en contextos de cierre secuencial, en posición de inicio de turnos que forman parte de posexpansiones. La alta frecuencia de este uso puede explicar la especialización y convencionalización de la interjección como fórmula de cierre y apertura de nueva secuencia en su uso interactivo y, de manera menos frecuente, también en contextos polifónicos en el seno del discurso monológico.
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Valencia Marín, Estiven. "El problema del placer en los programas legislativo y educativo platónicos." Universitas Philosophica 41, no. 82 (2024): 119–35. http://dx.doi.org/10.11144/javeriana.uph41-82.pple.
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Una deseada organización social por la cual se erige una teoría filosófica en materia política aparece en Platón como una cuestión de orden moral que tiene en la aprehensión de virtudes su naturaleza. La razón regenta sobre el alma cuya condición desiderativa puede tender a un extravío de la virtud, y por ello nada más contrario al orden de sí mismo que el estar dominado por placeres. No obstante, el placer, pese a su caracterización abyecta como sensación natural del hombre, puntualiza sobre la virtud bajo una adecuada formación en su uso. Por tal razón, y por las muchas funciones que ejerce el placer (ἡδονή) en el corpus platonicum, es necesario atender al sentido que este posee en el proyecto educativo-político de Platón.
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Prokopov, Kirill. "Plato’s words of magic: pharmakon and epode." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 294–306. http://dx.doi.org/10.25205/1995-4328-2019-13-1-294-306.
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Corpus Platonicum is one of our primary evidence on the history of Greek magic in the classical period and with other sources it gives the knowledge on those who practiced magic-working (magoi, goetes, pharmakeis and epodoi). Plato is well known for his critics of magicians in the Republic and the Laws yet picturing Socrates as a magician and enchanter in other dialogues. I will address this apparent inconsistency by examining pharmakon (drug) and epode (incantation) as two magical terms that we know already from pre-platonic texts, while in the dialogues Plato uses them for depicting a variety of Socratic philosophical practices: in the Charmides Socrates presented as a follower of Thracian medical-magical practitioner, in the Theaetetus he appears as a midwife of the souls, in the Phaedo as a prophet and a servant of Apollo and in the Republic as a lover of poetry who places his own incantation in opposition to poetry’s mimetic charm. As it follows, the magic of Socrates is a counter-magic to the bewitchment and jugglery of a sophistry and mimetic poetry. By enchanting pharmakon with epode Socrates neutralizes the risk of pharmakon being dangerous drug: a model for a method that Socrates is famed for yet expressed in the words of magic.
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Rijksbaron, A. "GERÖ, E.-C.: Negatives and Noun Phrases in Classical Greek. An Investigation Based on the Corpus Platonicum." Kratylos 45, no. 1 (2000): 203–6. http://dx.doi.org/10.29091/kratylos/2000/1/33.
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Cabral, João Francisco Pereira. "Em busca de uma unidade temática no diálogo Crátilo de Platão." Revista Quero Saber 4, no. 1 (2023): 1–17. http://dx.doi.org/10.58942/rqs.v4n1.202305.
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Este trabalho procura analisar o discurso de cada personagem no diálogo Crátilo a fim de encontrar uma possível unidade temática, adotando uma abordagem metodológica dramática em discussão com outras metodologias. Com isso, visa compreender o lugar do Crátilo no Corpus Platonicum, contextualizando a discussão com o que a antecede e também a sucede. Segundo a síntese das temporalidades envolvidas na constituição da obra platônica (léxis, nóesis, poíesis e génesis), é possível verificar um ordenamento (diátaxis) segundo o qual uma cronologia interna ou dramática evidencia o vínculo entre os textos numa sucessão de cenas, materializando a intenção do autor em relação à recepção da obra e consequente ordem de leitura e ideias. A partir de tal abordagem, percebe-se a insuficiência de atribuir ao diálogo uma visão seja essencialista, derivada da natureza das coisas, seja meramente convencional, derivada do puro arbítrio. E assim, uma nova possibilidade é vislumbrada neste novo horizonte: a dialética.
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Bilodid, Volodymyr. "Платонізм та арістотелізм як джерело відмінностей внутрішньої форми християнських традицій Західної Європи та Візантії доби Середньовіччя. Стаття 2." Multiversum. Philosophical almanac 2, № 1 (2022): 18–57. http://dx.doi.org/10.35423/2078-8142.2022.2.1.2.
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У статті досліджується ставлення візантійців до давньогрецької філософії загалом, а насамперед – до вчень Платона і Арістотеля. Показано, що у Візантії, на відміну від Західної Європи, була не одна, а дві філософії, які співіснували поруч одна з одною, як «статті в енциклопедії» (І. Мейєндорф), а саме: антична філософія світських інтелектуалів-гуманістів, з одного боку, парадигмальна для візантійської цивілізації філософія святоотчого православного традиціоналізму – з іншого. Та була «струмком», ця – рікою; та була наскрізь книжною, а ця – досвідною. У статті з’ясовується ставлення до платонізму і арістотелізму в першій з них. У короткому історико-філософському екскурсі простежені вузлові пункти її еволюції та позиції щодо платонізму й арістотелізму ключових постатей візантійського гуманізму – Лева Філософа, Фотія, М. Псела, Варлаама Калабрійського, Г. Пліфона та Вісаріона Нікейського. Доводиться, що Філософом візантійських гуманістів була дуада Арістотель-Платон, а посутньо – все ж Платон. Гуманісти розв’язували це питання, спираючись на неоплатонізм: Платон – вершина філософської мудрості, а Арістотель – шлях («вступні двері») до неї; він – вчитель про «речі природні», а той – про «божественні»; Арістотель – логік і фізик, а Платон – метафізик, а головне – богослов. Платон-богослов вочевидь (для неоплатоніків і гуманістів) вивищується над «небогословом» Арістотелем. Обґрунтовується висновок про платонізм (і неоплатонізм) як про філософський підмурок і візантійського, і ренесансно-італійського гуманізму. Стверджується теза про дві історичні заслуги візантійських гуманістів: 1) збереження Corpus Platonicum i Corpus Aristotelicum та 2) пересадження в Італію збереженої класичної філософської спадщини, рукописних традицій платонізму, неоплатонізму, арістотелізму включно і «акушерство» в пологах тамтешнього ренесансного гуманізму.
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Illarraga, Rodrigo. "UNA LECTURA INTEGRAL DE REPÚBLICA Y EL TIMEO DE PLATÓN. SOBRE LA POSIBILIDAD DE UN ESTADIO BASAL DEL PENSAMIENTO POLÍTICO PLATÓNICO." Revista Dissertatio de Filosofia 33 (July 1, 2011): 247. http://dx.doi.org/10.15210/dissertatio.v33i0.8725.
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Um problema particularmente dificil em torno da leitura do platonicum corpus é o pensamento político de Platão . Entre as muitas facetas que contém essa área temática, um foco emergente é a leitura dos diferentes textos de Platão em relação a temas político fazendo referência uns aos outros. Entre esses textos destacam, pela sua dimensão e sua importância no trabalho total de Platão, a República e Timeu-Crítias. O objectivo deste trabalho é encontrar uma interpretação possível das semelhanças evidentes entre a primeira seção do Timeu (17c1-19b1) e itens desenvolvidos nos livros II, III e V da República. Resumidamente, ambas seções delinean os elementos pragmáticos da configuração de uma cidade ideal: os sistemas que compõem os padrões sociais e educacionais. Contrariamente às posições que procuram explicar as semelhanças por meio da continuidade dramática dos dois diálogos e desafiando a hipótese de Proto-República, que suporta uma edição anterior a preservada agora, este trabalho propõe a existência de um estrato basal de pensamento político platônico. Em suma, esta abordagem suporta, mantendo as fontes selecionadas para a hipótese Proto-República (As Mulheres na Assembleia de Aristófanes, Busiris de Isócrates), que a interação entre a República eo Timeu-Critias que se baseava em propostas políticas fundamentais que percorrem a obra de Platão, foi concebida antes da República e mantida até a composição do Timeu-Critias.
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Соловьёв, Роман Сергеевич. "Plato’s «Laws» as a Relevant Context of the School Dialogue «Euthyphro»." Theological Herald, no. 3(38) (October 15, 2020): 341–51. http://dx.doi.org/10.31802/gb.2020.38.3.016.
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В статье рассматривается проблема датировки диалога Платона «Евтифрон». Поскольку само понятие «ранний сократический диалог» оказывается сомнительным: ни с жанровой, ни с содержательной, ни с методической точки зрения диалоги, обычно включаемые в эту группу, не отличаются единством, постольку их авторство вызывает сомнение, отчего традиционная точка зрения нуждается в пересмотре. Показав в предыдущей статье, что «Протагор» относится к ранним диалогам Платона, тогда как «Евтифрон», вероятно, является поздним произведением платоновского корпуса, автор выделяет группу школьных диалогов в прямой драматической форме и показывает их взаимную близость. Приведя примеры зависимости «Миноса», «Алкивиада I» и «Критона» от поздних диалогов Платона, автор сосредотачивает внимание на нахождении параллелей «Евтифрона» и «Законов». Близость в рассмотрении спорных тем, прямые параллели определений благочестия в Евтифроне с «Законами», оценка роли благочестия и послушания государству в двух диалогах позволяют видеть в Евтифроне пример академического обсуждения определённой темы «Законов» - соотношения справедливости и благочестия. The article deals with the problem of dating Plato’s dialogue «Euthyphro». Since the very concept of «early Socratic dialogue» is questionable - neither in the genre, nor in content, nor in methodological terms, the dialogues usually included in this group cannot be considered a single corpus - insofar as their authorship is questionable, that is why the traditional approach needs to be revised. Having shown in a previous article that the «Protagoras» refers to Plato’s early dialogues, while the «Euthyphro» is probably the late dialogue of Corpus Platonicum, the author distinguishes the group of school dialogues in direct dramatic form and demonstrates their mutual closeness. After having shown the examples of the dependence of «Minos», «First Alcibiades» and «Crito» on Plato’s late dialogues, the author concentrates on finding parallels between the «Euthyphro» and the «Laws». The proximity in addressing controversial topics, direct parallels between the definitions of piety in the «Euthyphro» and the «Laws», and an assessment of the significance of piety and obedience to the state in the two dialogues lead to the conclusion that the «Euthyphro» is an example of the Academy’s discussion of a certain topic from the «Laws»: the relationship between justice and piety.
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Соловьёв, Роман Сергеевич. "Plato’s «Laws» as a Relevant Context of the School Dialogue «Euthyphro»." Theological Herald, no. 3(38) (October 15, 2020): 341–51. http://dx.doi.org/10.31802/gb.2020.38.3.016.
Full textAbstract:
В статье рассматривается проблема датировки диалога Платона «Евтифрон». Поскольку само понятие «ранний сократический диалог» оказывается сомнительным: ни с жанровой, ни с содержательной, ни с методической точки зрения диалоги, обычно включаемые в эту группу, не отличаются единством, постольку их авторство вызывает сомнение, отчего традиционная точка зрения нуждается в пересмотре. Показав в предыдущей статье, что «Протагор» относится к ранним диалогам Платона, тогда как «Евтифрон», вероятно, является поздним произведением платоновского корпуса, автор выделяет группу школьных диалогов в прямой драматической форме и показывает их взаимную близость. Приведя примеры зависимости «Миноса», «Алкивиада I» и «Критона» от поздних диалогов Платона, автор сосредотачивает внимание на нахождении параллелей «Евтифрона» и «Законов». Близость в рассмотрении спорных тем, прямые параллели определений благочестия в Евтифроне с «Законами», оценка роли благочестия и послушания государству в двух диалогах позволяют видеть в Евтифроне пример академического обсуждения определённой темы «Законов» - соотношения справедливости и благочестия. The article deals with the problem of dating Plato’s dialogue «Euthyphro». Since the very concept of «early Socratic dialogue» is questionable - neither in the genre, nor in content, nor in methodological terms, the dialogues usually included in this group cannot be considered a single corpus - insofar as their authorship is questionable, that is why the traditional approach needs to be revised. Having shown in a previous article that the «Protagoras» refers to Plato’s early dialogues, while the «Euthyphro» is probably the late dialogue of Corpus Platonicum, the author distinguishes the group of school dialogues in direct dramatic form and demonstrates their mutual closeness. After having shown the examples of the dependence of «Minos», «First Alcibiades» and «Crito» on Plato’s late dialogues, the author concentrates on finding parallels between the «Euthyphro» and the «Laws». The proximity in addressing controversial topics, direct parallels between the definitions of piety in the «Euthyphro» and the «Laws», and an assessment of the significance of piety and obedience to the state in the two dialogues lead to the conclusion that the «Euthyphro» is an example of the Academy’s discussion of a certain topic from the «Laws»: the relationship between justice and piety.
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Joosse, Albert. "Anchoring Innovation in the Platonic Axiochus." Ancient Philosophy 42, no. 1 (2022): 147–69. http://dx.doi.org/10.5840/ancientphil202242112.
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As the youngest work in the Platonic corpus, the Axiochus interacts with other texts in the corpus as well as with its contemporary philosophical milieu. How it does so, however, and what the purpose of the work is, is still unclear. This paper proposes a new theoretical approach to this text, arguing that the Axiochus anchors a number of innovations. It discusses three innovations in particular: the introduction of philosophical therapy in Platonism, the use of Epicurean arguments in Academic philosophy, and a renovated Platonism on the contemporary philosophical scene. The Axiochus aims, so this paper argues, to make these innovations acceptable to different audiences by anchoring them in the Socratic dialogue and the therapeutic paradigm of philosophy, respectively.
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Fletcher, Richard. "Plato Re-Read Too Late: Citation and Platonism in Apuleius' Apologia." Ramus 38, no. 1 (2009): 43–74. http://dx.doi.org/10.1017/s0048671x00000631.
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This paper rereads Apuleius'Apologiathrough its Platonic readings. I claim that the recent focus on the ‘literarisation’ of the speech based in the speaker's learned use of literary citations needs to be contextualised within the Apuleian corpus as a whole and that one way of doing this is to emphasise the role of Platonic citation in the speech. I argue that Apuleius' strategy of literary citation as juridical defence in the first half of the speech (4-65) undergoes a process of ‘Platonisation’ that relies upon the direct quotation of Plato's Greek. I show how this ‘Platonisation’ chimes with two related themes in Apuleius' brand of Platonism that is manifest across his multifarious corpus: firstly, the role of the philosopher's biography as a heuristic device for encouraging an induction into philosophy and, secondly, the uniting of Platonic philosophical theory with Apuleius' particular literary (dramatic and rhetorical) concerns. From this basis, I show that in the second half of the speech (66-103), in spite of the absence of literary and Platonic citation, the general ideas of citation and Platonism developed in the first half are still very much at work in the contested place of Apuleius' wife Pudentilla's Greek letter as evidence for both the prosecution and the defence. While the citation of the letter by both sides raises some troubling questions for the role of literary citation in the first half of the speech, it operates as a powerful argument for the dissemination of Apuleius' Platonic message beyond the event of the trial.
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Costantini, Leonardo. "Philosophy and Platonism in Fronto’s Correspondence." Bulletin of the Institute of Classical Studies 66, no. 1 (2023): 23–31. http://dx.doi.org/10.1093/bics/qbad002.
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Abstract This chapter focuses on the references and allusions to Plato in Fronto’s epistolary corpus, especially in his correspondence with Marcus Aurelius, to whom Fronto taught rhetoric. Attention will be paid to Fronto’s engagement with philosophy and his high esteem for Plato and (Middle) Platonism: Plato symbolizes the perfect synthesis between philosophy and rhetoric, which Fronto measures against the fallacy of Stoic dialectic, and Platonic elements play an important function in several letters.
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Fusco, Aidan. "Knowledge is Memory, or, Finding Hobbes’s Plato." Erudition and the Republic of Letters 9, no. 1 (2024): 76–109. http://dx.doi.org/10.1163/24055069-09010003.
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Abstract This article attempts to identify Hobbes’s reading and understanding of Plato’s writings by looking at the first seven direct references to Platonic dialogues in the Hobbesian corpus, which range from 1629–42, including Hobbes’s unpublished manuscript writings. By analysing these references it is determined that Hobbes is likely to have had first hand knowledge of Plato, from a Latin and/or Greek edition of Plato’s complete works. The references to Plato’s works in Hobbes’s writings are eclectic and philological for the most part, and serve to demonstrate the depth and range of his reading of Plato. It is only by 1642 that Hobbes makes a clear statement of his commitment to a Platonic principle, viz. that knowledge is memory. In the second half of the article I shall then argue that this principle is a foundational aspect of Hobbes’s philosophy, and that its Platonic origins thus help us to understand both Hobbes’s philosophical system and the different ways in which an “Oxford Platonism” emerged in the seventeenth century.
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Галанин, Рустам Баевич. "The Rhetorical Dimension of Plato’s." Платоновские исследования 2, no. 13 (2020): 92–112. http://dx.doi.org/10.25985/pi.13.2.04.
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В диалоге «Лисид» Сократ беседует с самыми юными героями всего корпуса платоновских сочинений - с Лисидом и Менексеном, которым примерно 11-12 лет. Беседа эта ведется для того, чтобы показать влюбленному в Лисида юноше Гиппоталу, как нужно разговаривать со своим возлюбленным, чтобы не навредить ни себе, ни ему, т.е. речь о том, как нужно пользоваться риторическим инструментарием. Как и в диалоге «Федр», в «Лисиде» в начало дискуссии, посвященной любви, дружбе и желанию, положено очищение риторики от сиюминутного и эгоистического блага, которое имеет в виду Гиппотал, когда, пользуясь различными риторическими практиками, хочет привлечь к себе внимание и благорасположение Лисида. Сократ показывает юноше, что разговаривать со своим возлюбленным нужно, памятуя не только об индивидуальном благе hic et nunc, но о благе как таковом, которое является благом для всех и всегда, а не только для меня и теперь, но в первую очередь - это благо для самого возлюбленного. Исходя из этого, мы можем сделать вывод, что этически выверенное использование риторики, учитывающее всеобщее благо, является необходимым условием самой возможности философствования, а следовательно, философия неотделима от правильно понятой риторики, т.е. риторики не как абстрактной технэ, которую можно использовать во зло или во благо, но как дискурсивного инструментария, всегда учитывающего этическую интенцию говорящего и объемлющего правильный логос, эрос и политический праксис. In the Lysis, Socrates holds a conversation with the youngest characters of the Corpus Platonicum who are just about 11 or 12 years old. The conversation is initiated by Socrates to show Hippothales, who is hopelessly in love with Lysis, that his treatment of the boy is extremely incorrect. Socrates shows Hippothales how totalk with the boy to avoid being seen as καταγέλαστον (ridiculous). To achieve this, it is necessary to use rhetoric correctly. As in the case of the Phaedrus, in the Lysis the discussion on love, friendship, and desire begins with the cleansing of rhetoric from the momentary and selfish good that Hippothales has in mind when, using various rhetorical practices, he wants to attract Lysis’ attention and favor. Socrates shows him that it is necessary to talk with his beloved keeping in mind not only individual benefits hic et nunc, but the Good as such, which benefits everyone and always, and not just oneself right now. And if you are really in love, first of all you must take care of the good of your beloved. The conclusion is as follows: the ethically verified useof rhetoric, taking into account the universal Good, is condition sine qua non of the very possibility of philosophizing, and coincides with rightly understood logos, eros and political praxis.
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Griswold,, Charles L. "E Pluribus Unum? On the Platonic ‘Corpus’." Ancient Philosophy 19, no. 2 (1999): 361–97. http://dx.doi.org/10.5840/ancientphil199919233.
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Griswold,, Charles L. "E Pluribus Unum? On the Platonic ‘Corpus’." Ancient Philosophy 20, no. 1 (2000): 195–97. http://dx.doi.org/10.5840/ancientphil200020120.
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tnoronhadeandrade. "Omnia vincit amor - a teoria do amor platonicus e os emblemata de Andrea Alciato." FIgura: studies on the classical tradition 8, no. 1 (2020): 299–320. https://doi.org/10.5281/zenodo.7607388.
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In 1469, Marsilio Ficino, founder of the Platonic Academy of Florence, wrote one of his most influential works, the famous Commentarium in Convivium Platonis, also known as De amore. The book circulated widely as a manuscript until it was printed, in 1484, with the complete translation from Greek to Latin of the whole Platonic corpus, also by Ficino. The impact of this work was extensive in Renaissance literature, art and philosophy, inspiring from Pietro Bembo and Baldassare Castiglione to Benedetto Varchi and Giordano Bruno. In visual arts, the ideas exposed in De amore inspired theoretical debates and plastic productions, having as one of its expressions the emblematic literature, especially with the publication of the Emblematum libellus by the jurist Andrea Alciato, initially published in 1531. Alciato’s work would be one of the main textual and pictorial sources consulted by European artists in the 16th century, providing them a contact with the moral, philosophical and spiritual ideas transmitted by the emblematic art. In this sense, this text aims at discussing one of the expressions of Neoplatonic philosophy in this literary and figurative language, namely, the theory of amor platonicus in a group of emblems elaborated by Andrea Alciato between 1531 and 1550, period in which the author produced the complete version of his work. An explanation of this relation can contribute to a better understanding of art, literature and the circulation of Renaissance Neoplatonism in the 16th century.
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Obdrzalek, Suzanne. "Platonic Dualism Reconsidered." Phronesis 69, no. 1 (2024): 31–62. http://dx.doi.org/10.1163/15685284-bja10081.
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Abstract I argue that in the Phaedo, Plato maintains that the soul is located in space and is capable of locomotion and of interacting with the body through contact. Numerous interpreters have dismissed these claims as merely metaphorical, since they assume that as an incorporeal substance, the soul cannot possess spatial attributes. But careful examination of how Plato conceives of the body throughout his corpus reveals that he does not distinguish it from the soul in terms of spatiality. Furthermore, assigning spatial attributes to the soul plays an important role in Plato’s account of the relation of body and soul.
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ESCOBAR, Ángel. "La pervivencia del Corpus Teológico Ciceroniano en España." Revista Española de Filosofía Medieval 4 (October 1, 1997): 189. http://dx.doi.org/10.21071/refime.v4i.9711.
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The transmission of Cicero's theological works in Spain.The so-called 'theological' works of Cicero (De natura deorum, De divinatione, De Jato, and his partial translation of Platonic Timaeus) were highly valued from late antiquity on, and had a very tich influence on European medieval literature. However, the transmission of these philosophical dialogues seems to have been very scarce and mainly indirect in Spain until the fourteenth century, only a little more significant in fifteenth and sixteenth century, probably because of the difficulties in adapting the sceptical basis of the Ciceronian thought to the Christian orthodoxy, in spite of the humanistic attempts in this direction.
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Соловьёв, Роман Сергеевич. "On the Relative Chronology of the Dialogues “Euthyphron” and “Protagoras”." Theological Herald, no. 2(33) (June 15, 2019): 239–59. http://dx.doi.org/10.31802/2500-1450-2019-33-152-164.
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В статье рассматривается проблема датировки двух диалогов Платона: «Евтифрона» и «Протагора», которые традиционно относятся к числу ранних произведений автора. На основании анализа жанра, различия образа Сократа, особенностей трактовки понятия «благочестие», а также сопоставления с другими произведениями платоновского корпуса автор приходит к выводу, что исследуемые произведения не могли быть написаны одновременно, а именно: «Протагор» относится к ранним произведениям Платона, а «Евтифрон», вероятно, является поздним произведением платоновского корпуса. The article discusses the problem of dating the two dialogues of Plato: “Euthyphron” and “Protagoras”, which traditionally are among the earliest works of the author. Based on the analysis of the genre, the differences in the image of Socrates, the features of the interpretation of the concept of “piety”, as well as comparison with other works of the Platonic Corpus, the author concludes that the studied works could not be written at the same time, namely: “Protagoras” refers to the early works of Plato, and “Euthyphron” is probably a late work of the Platonic Corpus.
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Светлов, Роман Викторович, and Ирина Александровна Протопопова. "An Overview of Plato’s Legacy in Russia: Past, Present, and Prospects." Платоновские исследования 2, no. 13 (2020): 11–55. http://dx.doi.org/10.25985/pi.13.2.01.
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В статье предлагается обзор изучения наследия Платона в отечественной культуре и науке. Анализируется известная концепция о платоно-византийских корнях русской интеллектуальной и духовной культуры; подчеркивается значение «открытия Платона» в России в xviii-xix столетиях. Рассматриваются судьбы исследований платоновского наследия и оценок философии Платона в советское время. Основное внимание в статье уделяется современному состоянию изучения «платоновского вопроса». Проанализированы основные подходы и тенденции, начавшие формирование еще в 1980-х, а также новые веяния, особенно характерные для 2010-х. Описана история институализации этих исследований в нашей стране в научно-академическом, образовательном, издательском и общественном контекстах. Показано, как в отечественной науке оцениваются и используются традиционный анализ учения Платона («эволюционный подход»), какую роль сыграли тюбингенская оценка «неписаной философии» и аналитический подход к платоновским текстам. Особое внимание уделено формированию в отечественной науке институционального подхода», а также расширению влияния «драматического» прочтения платоновских текстов, в частности - в контексте не только метафизики, но и философии политики, философии математики. The article offers an overview of the studies dedicated to Plato’s legacy in Russian culture and humanities. The well-known concept of Platonico-Byzantine roots of Russian intellectual and spiritual culture is analyzed. Attention is paid tothe ‘discovery of Plato’ in Russia in the xviii-xix centuries, and the history of translations of Platonic corpus into Russian. The authors also review the vicissitudes ofstudies of Plato’s legacy and assessments of Plato’s philosophy in the Soviet period. But primarily, the article focuses on the current state of the ‘Platonic question’. Themain approaches and trends which started emerging in the 1980s, as well as new ones,especially characteristic of the 2010s, are analyzed. The article describes the history of institutionalization of these studies in Russia in academic, educational, publishing,and social contexts. It is shown how the traditional analysis of Plato’s teaching (the so-called ‘development approach’) is evaluated and used in Russian humanities, and what role the Tübingen assessment of Plato’s ‘unwritten philosophy’ has played. The authors mention the growing influence of the ‘analytical approach’ to Platonic textsand outline the specifics of the ‘analytical history of philosophy’ in Russia. Specialattention is paid to the formation in Russian humanities of the ‘institutional approach’ and to the expanding influence of the ‘dramatic’ reading of Plato’s texts - not only in the context of metaphysics but also in connection with the philosophy of politics, the philosophy of mathematics.
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Thomas, Charlotte C. S. "Cicero’s Philosophical Leadership, an Academic Consideration." Polis: The Journal for Ancient Greek and Roman Political Thought 40, no. 1 (2023): 9–24. http://dx.doi.org/10.1163/20512996-12340388.
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Abstract In Pro Murena, Cicero argues that Cato’s rigid philosophical comportment to politics reflects a mistaken understanding both of philosophy and of politics. By implication, he suggests that there is an approach to philosophy that is compatible with political leadership. Specifically, he argues that a thoroughgoing commitment to the philosophy of the Platonic Academy (i.e., Academic Philosophy) is entirely compatible with a thoroughgoing commitment to political leadership in the late Roman Republic. This essay looks at the most famous treatment of philosophical leadership in the Platonic corpus, the philosopher ruler of the Republic, and asks to what extent Cicero’s depiction of politics and philosophy is consonant with that account.
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MacDaniel-Streibel, Jay. "Comparative Cosmogony." Constellations 16, no. 2 (2025): 17. https://doi.org/10.29173/cons29566.
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The exact provenance of the Corpus Hermeticum is still the subject of much debate. Emerging from the highly syncretic milieu of Hellenistic Egypt in the 2nd century CE, the Hermetica follows most directly from the Neoplatonic school but echoes many other preceding philosophical and religious traditions. This paper is concerned with exploring possible influences on Hermetic cosmogony outlined in libellus I of the Corpus Hermeticum, the Poimandres, with particular focus on its striking parallels to the sequence of creation outlined in the first book of Genesis, contrasted with Platonic metaphysics drawn from the Timaeus. Through a comparative analysis of these three texts in parallel, I establish that, while staying true to its Platonic heritage in the mechanics and characteristics of God as Demiourgos, — contrasted with the Old Testament's God as Kyrios, — the Poimandres departs notably in the sequence of creation to closely resemble the first book of Genesis, down to the mirroring of precise phrasing. My interpretation challenges the assertion of Walter Scott, first scholar to publish an English translation of the Corpus Hermeticum (1925) alongside extensive notes on his translations and a comprehensive history of Corp. manuscripts. Scott is firm that there was little to no Jewish or early Christian contribution to the cosmology of the Hermetica, but I suggest that the parallels between the Poimandres and Genesis are too strong for there to have been no connection at all.
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Telo, Hélder. "Plato’s Philosophical Mimesis: On the Pedagogical and Protreptic Value of Imperfection." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 520–49. http://dx.doi.org/10.25205/1995-4328-2022-16-2-520-549.
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This article addresses two often perplexing traits in Plato’s philosophical style: first, the fact that Plato’s writings are mimetic, despite the strong criticisms of mimesis we find therein; second, the fact that this mimesis not only features the constitutive defects inherent to any mimesis, but Plato actually increases its imperfection by adding other manifest defects. Based on epistemological and psychological views taken from the Platonic corpus (especially the soul’s tripartition), I show how Plato’s philosophical mimesis uses defectiveness or imperfection to overcome the limitations of mimesis identified in the Republic. To explain this, I argue that Plato’s philosophical mimesis should be primarily conceived as an imitation of people or conversations in which views or arguments are conveyed, but rather as an imitation of the act or practice of philosophical inquiry, and that by rendering this act visible to the reader, the Platonic corpus can better teach how to perform it and better turn readers to a life determined by its performance. This is not without risks because, as a type of mimesis, philosophical mimesis can still lead to misunderstandings or affect the soul in a negative way. However, the quantitative, qualitative and tonal defects Plato introduces in his mimesis of philosophical inquiry cause astonishment and therefore have a provocative effect that helps to reduce those risks and enhance the corpus’ pedagogic and protreptic potential. Consequently, Plato’s philosophical mimesis explores the benefits of mimesis and is in strong contrast with artistic or dramatic mimesis as is understood in Republic X.
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Byrd, Miriam. "Colloquium 6: When The Middle Comes Early: Puzzles And Perplexeties In Plato’S Dialogues." Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, no. 1 (2013): 187–209. http://dx.doi.org/10.1163/22134417-90000017.
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In this paper I focus on the problem of accounting for apparent inconsistencies between Plato’s early and middle works. Developmentalism seeks to account for these variances by differentiating a Socratic philosophy in the early dialogues from a Platonic philosophy in the middle. In opposition to this position, I propose an alternative explanation: differences between these two groups are due to Plato’s depiction and use of middle period epistemology. I argue that, in the early dialogues, Plato depicts Socrates’ use of the “summoners” described in Book 7 of the Republic, and that Plato uses Socrates’ failed attempts to summon interlocutors for the purpose of summoning readers. In conclusion, I suggest that the hypothesis that Plato uses summoners provides a framework for addressing the wider problem of inconsistencies within the Platonic corpus.
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Ambury, James M. "Dialectical Epimeleia: Platonic Care of the Soul and Philosophical Cognition." PLATO JOURNAL 17 (March 1, 2018): 85–99. http://dx.doi.org/10.14195/2183-4105_17_6.
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In this paper I argue that Plato’s notion of the care of the self is his remedy to the psychological malady he refers to as ‘wandering’. The wandering self requires care, and a close reading of the Platonic corpus indicates self-cultivation means stabilizing the soul in accordance with its intelligent nature. I then argue that Plato appropriates the ethical injunction to care for the soul and draws from it an important epistemological consequence. Specifically, his view is that a wandering soul’s instability renders it incapable of philosophical cognition. To engender a healthy soul, one must participate in dialectic.
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Алиева, Ольга Валерьевна. "A New Quantitative Model of the Platonic Corpus 1: Pseudoplatonica: Questions of Provenance and Dating." Платоновские исследования 1, no. 20(20) (2024): 11–39. http://dx.doi.org/10.25985/pi.20.1.01.
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Настоящая работа представляет собой первый шаг к построению новой количественной модели Платоновского корпуса. В первой части статьи предлагается обзор исследовательских позиций относительно происхождения и датировки отдельных диалогов из числа и . В качестве организующей схемы для такого обзора мы принимаем геологическую метафору аккреции, предложенную Х. Теслефом. Согласно Теслефу, вокруг подлинно платоновского ядра постепенно нарастали в разной степени удаленные от него слои. Феномен школьной аккумуляции требует отказаться от принятого бинарного деления диалогов на «подлинные» и «неподлинные» в пользу более гибкой концепции авторства, допускающей различные способы разрезать стилистический континуум. Это, в свою очередь, требует пересмотра традиционных количественных подходов к изучению корпуса и поиска новых способов визуализировать «слои», что будет сделано во второй части статьи.. The paper represents the first step towards the construction of a new quantitative model of the Platonic corpus. It offers an overview of research positions regarding the origin and chronology of individual and . As an organising scheme for this review, we adopt the geological metaphor of accretion proposed by H. Theslef. According to Tesleff, layers of varying authenticity accreted around a truly Platonic core. The phenomenon of “school accumulation” is inadequately described in terms of binary logic which divides all dialogues into “authentic” and “non-authentic”; the metaphor of accretion presupposes a more flexible concept of authorship. This, in turn, requires revisiting traditional quantitative approaches to corpus study and finding new ways to visualise “layers”, which will be done in the second part of the paper.
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Smith, Lucy M. "PLATO'S REFERENCE TO LAMACHUS." Classical Quarterly 64, no. 1 (2014): 43–48. http://dx.doi.org/10.1017/s0009838813000529.
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The only reference to the Athenian general Lamachus in the Platonic corpus is atLaches197c6 where Nicias compares Laches to him. In response to Laches' criticism that Nicias is embellishing himself with his words (κοσμεῖ τῷ λόγῳ,La.197c3), and trying to deny that those agreed to be courageous are indeed courageous, Nicias says:Οὔκουν σέ γε, ὦ Λάχης, ἀλλὰ θάρρει‧ φημὶ γάρ σε εἶναι σοφόν, καὶ Λάμαχόν γε, εἴπερ ἐστὲ ἀνδρεῖοι, καὶ ἄλλους γε συχνοὺς Ἀθηναίων. (La.197c6–8)
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Allen, Danielle S. "Changing the Authoritative Voice: Lycurgus' "Against Leocrates"." Classical Antiquity 19, no. 1 (2000): 5–33. http://dx.doi.org/10.2307/25011110.
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Lycurgus' "Against Leocrates" has long been seen as an anomaly in the oratorical corpus by scholars of ancient rhetoric. Its extensive use of quotations from the poets and of personification are two features regularly picked out as especially odd and inexplicable by critics. This paper argues that these and other features of the speech are central to Lycurgus' attempt to persuade his jury to accept his radically un-Athenian political views. In fact, Lycurgus has rejected Athenian approaches to punishment, prosecution, and politics in favor of Platonic views, which bear the taint of the elite philosophical schools. The quotation and the personification are two techniques that Lycurgus uses to craft a "new prosecutorial voice" that will overcome his audience's objections to his elitist and even Platonic political positions. I contend that the whole speech may be read as a study in how to craft a "voice" or form of oratorical self-presentation that will persuade an audience to accept heterodox political views.
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Bychkov, Oleg. "ἡ τοῦ κάλλος ἀπορροή: A Note on Achilles Tatius 1.9.4–5, 5.13.4". Classical Quarterly 49, № 1 (1999): 339–41. http://dx.doi.org/10.1093/cq/49.1.339.
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The phrase combining the terms κάλλ0ς and ἀπoρρoή to my knowledge does not occur anywhere else in the Greek Corpus in the context of contemplating a beautiful beloved. Achilles Tatius (second century a.d.) therefore must be making an allusion to Plato. This can hardly come as a surprise considering that Phaedr. 251, which describes the influence of the appearance of beauty on the soul of the lover, is one of the most famous and widely known Platonic passages. However, the context within which these two allusions to Plato are introduced deserves attention. Adding a certain learned touch to the description of erotic episodes in his novel, Achilles Tatius presents a ‘scientific’ explanation of the mechanism of visual perception. The consistency of both accounts suggests that he draws on some scholarly theory of vision which was part of his general educational background. But, unlike the above mentioned allusions, this theory is hardly Platonic.
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Kirkland, Sean D. "Russon's Plato." Symposium 27, no. 2 (2023): 97–107. http://dx.doi.org/10.5840/symposium202327217.
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This essay offers an assessment of some of the fundamental features and contributions of John Russon’s scholarship on the dialogues of Plato. It focusses on the interpretive method he refers to as “reading as agents of nemesis” and on Russon’s unique emphasis on experience as the ground of philosophical activity in the Platonic corpus. I close by raising two issues that I see as fundamental questions that Russon’s work on Plato leaves unanswered—the difference in ontology, and thus method, between ancient and modern philosophers and the frequently relied upon chronological ordering of Plato’s dialogues.
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Summerson, Andrew J. "An Infallible Theologian? : Understanding Gregory Nazianzen’s Authority in Maximus the Confessor." Journal of Early Christian Studies 33, no. 2 (2025): 275–303. https://doi.org/10.1353/earl.2025.a962353.
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Abstract: Maximus the Confessor discloses his most wide-ranging theological speculations in the genre of commentary, a practice understudied and partially misunderstood. To understand the reasons for this approach, this study draws attention to the techniques of the philosophical commentary tradition with which Maximus engages Gregory Nazianzen. Much like Middle Platonic and Neoplatonic views of Plato, Maximus’s analysis begins with the premise that Gregory is right. This assumption involves interpretive strategies to make sense of authoritative writings. As an authority for Maximus, Gregory’s corpus is internally consistent. Hence, knowledge of his wider corpus clarifies obscure passages. He must also be congruent with the ancient wisdom of scripture. Gregory as “theologian” is subject to the same strategies of allegorical exegesis for deriving meaning from his obscure texts. Last, Gregory as an authority must harmonize with other authorities, such as Dionysius. Maximus’s grappling with Gregory in this manner promotes the coinherence of preaching and metaphysics, the essential elements of Christian theological grammar.
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Curtolo, Maria Vittoria. "Notes on the papyri of Plato and the constitution of the text†." Acta Antiqua Academiae Scientiarum Hungaricae 61, no. 1 (2022): 21–32. http://dx.doi.org/10.1556/068.2021.00003.
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Abstract In addition to other sources, Plato's dialogues are transmitted via 130 papyri that contribute to the constitution of the text. Starting from the Corpus dei papiri filosofici greci e latini volumes, about 1070 readings preserved by the Platonic papyri have been collected in a database, where they have been classified in different lists. For instance, the papyri may preserve new correct readings or, since in principle they represent half of the tradition, they can be seen as contributing to the choice between adiaphora. In addition, papyri belie conjectures much more than they confirm them, thus rehabilitating the mistrusted medieval text.
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Ghezzani, Tommaso. "La scultura dell’«ottimo artista». Palingenesi estetico-amorosa in Marsilio Ficino, Giulio Camillo e Francesco Patrizi." L'IDEA 1, no. 1 (2024): 87–95. https://doi.org/10.69114/lidea/2024.178-295.
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Starting from the Corpus Hermeticum the intersection between philosophical-theological speculation and magical-civil action, embodied by animated simulacra, was of fundamental importance. The close link between the divine measurements of the animated statues and the poetic song, modulated according to specific linguistic proportions, was strongly codified. The hermetic teachings were deeply used by Marsilio Ficino. Following this line of investigation, the aim of this contribution is also to examine the relationship between statuary art and poetical magic within the Hermetic-Platonic trend, in particular regarding two great protagonists of it in Italy, after Ficino: Giulio Camillo and Francesco Patrizi da Cherso.
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Haitian, Geng, and D. D. Yurchik. "THE INFLUENCE OF BYZANTINE NEOPLATONISM AND PALAMISM ON THE FORMATION OF RUSSIAN RELIGIOUS AND PHILOSOPHICAL ANTHROPOLOGY." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 2, no. 18 (2021): 137–41. http://dx.doi.org/10.31079/1992-2868-2021-18-2-137-141.
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The article looks at how translations from the Byzantine Neoplatonists influenced the early Russian theology. In particular, enormous impact of the Corpus Areopagiticum has been discovered. Scholars disagree as to how much Neoplatonism was instrumental in forming the early Russian theological thought. The article distinguishes two varieties of Neoplatonism in Russian Theology School philosophy. The works by F. Golybinsky, Archbishop Innokenty (Borisov), Archbishop Nikanor (Brovkovich) and Father P. Florensky considered the formation of Orthodox theism as a transition from the ontology of Christian Platonism to Christian Neoplatonism. We can also assert that the orientation towards Plato was laid precisely through the Eastern Fathers, and not through the Latin influence.
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Джого, Д. "Нужно ли спасать иконическую онтологию от платонизма? Об одном прочтении иконической онтологии св. Максима Исповедника у И. Зизиуласа". Bogoslov, № 4(4) (31 січня 2025): 119–50. https://doi.org/10.62847/bogoslov.2024.90.87.006.
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В статье рассматривается тема эсхатологии и иконической онтологии в православном богословии. Поводом к обсуждению служит комментарий прп. Максима Исповедника на объяснение литургического символизма в корпусе Ареопагитик. Митрополит Иоанн Зизиулас рассматривает позицию Ареопагитик и Максима Исповедника как платоническое влияние, входящее в противоречие с библейским восприятием как богослужения, так и в целом эсхатологии, и нуждающееся в корректировке. Автор статьи разбирает проблему «платонического» влияния на христианскую литургическую символику и иконическую онтологию и гносеологию, а также проблему редукции иконической онтологии св. Максима к «хронологическому» аспекту. The article discusses the topic of eschatology and iconic ontology in Orthodox theology. The reason for the discussion is St. Maximus the Confessor’s commentary on the explanation of liturgical symbolism in the corpus Areopagiticus. Metropolitan John Zizioulas considers the position of the Areopagite and Maximus the Confessor as a platonic influence that contradicts the biblical perception of both worship and eschatology in general, and needs to be adjusted. The author examines the problem of the «platonic» influence on Christian liturgical symbolism and iconic ontology and epistemology, as well as the problem of reducing Maxim’s iconic ontology to a «chronological» aspect.
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Hilton, Collin Miles. "Popularization or occlusion of truth in the Platonic myths: Plutarch, Numenius, and Maximus of Tyre." Bulletin of the Institute of Classical Studies 66, no. 1 (2023): 15–22. http://dx.doi.org/10.1093/bics/qbad007.
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Abstract Why does Plato critique traditional myth so vehemently in the Republic, yet compose his own imagistic narratives in the very same dialogue? In this chapter, I examine the responses of Plutarch, Numenius, and Maximus of Tyre. Plutarch defends the use of myth on the grounds that it opens up philosophy for a wider audience, if taught carefully, while Numenius argues that it piously hides the truth from the uninitiated. Maximus draws on both lines of argument. Defending Plato’s corpus, particularly against Epicureans, led the Platonists of the early Empire to speculate on questions of hermeneutics and literary theory.
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Palumbo, Lidia. "Socrate o dello specchio. Strategie di scrittura nell’Apologia e nell’Alcibiade." PLATO JOURNAL 20 (August 4, 2020): 81–95. http://dx.doi.org/10.14195/2183-4105_20_6.
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Through a mention to the Middle Platonists and a reference to a late antique text that presents a comparison between Plato and the Demiurge, I set out to show just one of those rhetorical strategies that have been used by the author Plato to give his writings the unity and consistency that make the corpus a kosmos, a living animal, like the universe. After having identified among the rhetorical strategies the one that uses examples and explained what such a strategy means, I analyse the Platonic use of the example of the mirror identified with Socrates in two writings, the Apology of Socrates and the Alcibiades I.
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Rheins, Jason G. "The Arrangement of the Platonic Corpus in the Newly Published Compendiosa Expositio Attributed to Apuleius of Madaura." Phronesis 62, no. 4 (2017): 377–91. http://dx.doi.org/10.1163/15685284-12341333.
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Abstract The Middle Platonist Compendiosa Expositio gives dialogue-by-dialogue summaries of doctrines allegedly expounded in Plato’s works. According to Justin Stover, the principle of division used by the work for arranging Plato’s dialogues is the dominant philosophical influence in each case. I argue that there is no principle of division, and that the dialogues are arranged, not on the basis of influence, but according to their main speaker. One thing this allows, I suggest, is for the author of the ce to assert the dependence of the Stoics on Plato.