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Journal articles on the topic 'Logos (Philosophie)'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 December 2024

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1

Boulad Ayoub, Josiane. "Éros androgyne et logos philosophique." Aspects philosophiques du féminisme 12, no. 1 (2007): 107–32. http://dx.doi.org/10.7202/203274ar.

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Résumé Après avoir précisé l'enjeu idéologico-politique que recèle la « perspective féministe » en tant que catégorie d'analyse appliquée à l'histoire de la philosophie et retracé les présupposés relatifs à la représentation de l'entreprise philosophique que ladite perspective enveloppe, communément parlant, on relancera la question ontologique du rapport entre le Logos philosophique, à ses débuts, et Éros, le démon originaire et dynamique du discours philosophique. Ce recours au Mythe aura fait émerger la figure originelle de la philosophie comme symboliquement androgyne (dialectique). On abo

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2

Corrado-Kazanski, Florence. "La redécouverte de Platon : Cratyle et « cratylisme » à l’Âge d’argent." Modernités Russes 12, no. 1 (2011): 191–99. http://dx.doi.org/10.3406/modru.2011.962.

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L’omniprésence des références à la philosophie, la langue et la culture grecques dans la Russie du début du vingtième siècle invite à considérer cette présence grecque comme un trait constitutif de l’âge d’argent, ce qui permettrait de définir la période comme une renaissance au sens européen d’une redécouverte de la philosophie et de la culture antiques. Cette réflexion sur la pensée grecque semble être le signe d’une quête identitaire cherchant à établir une filiation entre la Russie et l’Antiquité grecque puis chrétienne. Dans ce contexte, ce sont deux aspects fondamentaux de la philosophie

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3

Tofan, Ioan Alexandru. "Philosophie der Kultur- und Wissensformen. Ernst Cassirer neu lesen." Logos & Episteme 8, no. 2 (2017): 273–75. http://dx.doi.org/10.5840/logos-episteme20178220.

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4

Chemouni, Jacquy. "Le théâtre antique : action pour une pensée." Kentron 14, no. 1 (1998): 139–43. http://dx.doi.org/10.3406/kent.1998.1595.

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La lecture de Bacchantes nous a conduit émettre quelques hypothèses concernant la spécificité du théâtre antique et à réfléchir sur les rapport entre muthos et logos. Nous défendons la thèse d’un refoulement du théâtre grec au profit de la philosophie, refoulement dont nous de mesurer les conséquences pour la pensée.

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5

Gabellieri, Emmanuel. "RELIGION ‘NATURELLE’, MYTHOLOGIE ET PHILOSOPHIE DE LA REVELATION CHEZ S. WEIL." Síntese: Revista de Filosofia 49, no. 153 (2022): 129. http://dx.doi.org/10.20911/21769389v49n153p129/2022.

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Os debates que tiveram lugar sobre a “Pachamama” e a relação entre o Cristianismo e as espiritualidades da “Mãe Terra”, durante o último Sínodo da Amazônia, só podem ser esclarecidos reconectando a Revelação e o que a tradição chamou de “o livro da criação”, ou de “religiões naturais”. Simone Weil, diante da crise do racionalismo moderno, percebeu a necessidade de renovar o diálogo entre mito e razão, criação e revelação. Por isso o seu pensamento é precioso para nós, porque já naquela época, e ainda hoje, a tendência idólatra e mais ameaçadora já não é aquela que habitava o antigo “paganismo”

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6

Stein, Herbert. "Heraklit und Freud: Der Logos in Wissenschaft, Philosophie und Religion." Archive for the Psychology of Religion 17, no. 1 (1985): 119–29. http://dx.doi.org/10.1163/157361285x00084.

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7

Achard, Martin. "Philosophie antique. Logos endiathetos et théorie des lekta chez les Stoïciens." Laval théologique et philosophique 57, no. 2 (2001): 225. http://dx.doi.org/10.7202/401346ar.

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8

Villani, Arnaud. "Le partage du logos dans les naissances de la philosophie grecque." Noesis, no. 15 (September 1, 2010): 103–14. http://dx.doi.org/10.4000/noesis.1686.

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9

Paisana, João. "Discurso Científico e Poético na Filosofia de Aristóteles." Philosophica: International Journal for the History of Philosophy 5, no. 9 (1997): 77–93. http://dx.doi.org/10.5840/philosophica1997595.

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On prend co mme point de départ la distinction aristotelicienne entre Logos apophantikos (discours prédicatif vrai ou faux) et Logos semantikos (discours qui possede une signification, mais n’est ni vrai ni faux) - Aristote - De L ’Interprétation, 4, 17a. Cette distinction conduit Aristote à faire la séparation du discours scientifique, passible de vérité, des sciences théorétiques - et du discours non-scientifique, dépossedé de vérité - Rhetorique et Poétique. Le discours scientifique (théorique) aurait, d'après Aristote, une primauté indiscutable. Dans le présent travail on défend que le dis

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10

Möckel, Christian. "‘Philosophie der Symbolischen Strukturen’? Zu einigen Parallelen bei Ernst Cassirer und Claude Lévi-Strauss." Logos & Episteme 4, no. 2 (2013): 245–67. http://dx.doi.org/10.5840/logos-episteme20134232.

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11

Stemich Huber, Martina. "Vorsokratische Philosophie als Seelentherapie? Das Beispiel Heraklit." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 3 (December 31, 1998): 1–17. http://dx.doi.org/10.1075/bpjam.3.02ste.

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Abstract A series of writings describes Hellenistic philosophy as spiritual guidance. Starting from a selection of Heraclitean fragments, this essay considers whether it is possible to read pre-Socratic philosophy as spiritual guidance. Its conclusion is that one cannot talk about spiritual guidance in the case of Heraclitus since he does not accompany the scholar in his search for understanding and because his teachings are not meant to be followed strictly and diligently. Finally, Heraclitus sets the impersonal Logos as a teacher; he himself does not accept any human teachings. The only acce

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12

Bélis, Annie, Johannes Lohmann, Anastasios Giannarás, Pascal David, Annie Belis, and Anastasios Giannaras. "Mousike et Logos, contributions à la philosophie et à la théorie musicale grecques." Revue de musicologie 78, no. 1 (1992): 162. http://dx.doi.org/10.2307/947246.

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13

Garcia, Rafael Rodrigues. "MÖCKEL, C. Philosophie des 20. Jahrhunderts - Wegmarken: Ausgewählte Schriften (1976-2021) mit einer autobiographischen Einführung. Logos: Berlim, 2022, 554 pp." Studia Kantiana 20, no. 2 (2023): 251. http://dx.doi.org/10.5380/sk.v20i2.90842.

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14

Laramée, Sylvie. "Logos, pensée et vérité dans la philosophie grecqueMichel Fattal Collection «Ouverture philosophique» Paris, Montreal, Budapest et Turin, L'Harmattan, 2001, 266 p." Dialogue 42, no. 4 (2003): 814–16. http://dx.doi.org/10.1017/s0012217300005783.

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15

Valevičius, Andrius. "Aristote et le logos. Contes de la phénoménologie ordinaireBarbara Cassin Collection «Bibliothèque du Collège international de philosophie» Paris, Presses Universitaires de France, 1997, 170 p." Dialogue 38, no. 2 (1999): 422–24. http://dx.doi.org/10.1017/s0012217300007319.

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16

MILJEVIĆ, ANA. "PLATONOVA "IDEJA DOBRA" I HERAKLITOVO UČENJE O "LOGOSU"." ARHE 13, no. 26 (2017): 223. http://dx.doi.org/10.19090/arhe.2016.26.223-237.

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Oslanjajući se na izvorne tekstove Platona i Heraklita, te u njihovom sučeljavanju autor utvrđuje onto-epistemološku vezu između njihovih filozofskih pozicija. Heraklitovu fonetsku igru kroz istozvučnost reči ξὺν νόῳ – ξυνῷ rad vidi kao ključ za razumevanje pojma logosa kao onog zajedničkog/opšteg svih stvari u bivstvovanju. Ukoliko ići za onim što je opšte to jest zajedničko (ξυνῷ) znači slediti ono umno (ξὺν νόῳ) i logos koji je opšti/zajednički (λόγος) kako to Heraklit u nekoliko fragmenta ističe, onda je Platonova idejom dobra u šestoj knjizi Države na tragu Heraklitovog učenja o logosu. R

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17

Karagöz, Taha. "Three Aspects of the Linguistic Communion (Koinōnia) in Plato’s Sophist: Articulation of Letters, Predication of Names and Accord (Homologia) of Logoi." Areté 36 (March 28, 2022): 215–34. http://dx.doi.org/10.18800/arete.2022ext.012.

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In the Sophist, Plato presents the possibility of the separation of things in relation to each other based on the communion (koinōnia) of logos. In this study, I discuss the linguistic communion revealed in the dialogue by illuminating its three fundamental aspects: (1) Articulation of letters in names as communion on the syntactic level, (2) Predication of names in logoi as communion on the semantic level, (3) Homologoi of logoi as the ultimate communion of language. I thus conclude that these three linguistic aspects are interdependent.

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18

Sosnowski, Leszek. "Logos, Justice, Pax Philosophica." Dialogue and Universalism 28, no. 1 (2018): 243–52. http://dx.doi.org/10.5840/du201828120.

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19

Bender, Peter. "Kritik der Logo-Philosophie." Journal für Mathematik-Didaktik 8, no. 1-2 (1987): 3–103. http://dx.doi.org/10.1007/bf03338711.

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20

APOSTOLOPOULOU, Georgia. "From Ancient Greek Logos to European Rationality." WISDOM 7, no. 2 (2016): 118–30. http://dx.doi.org/10.24234/wisdom.v7i2.144.

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Because of history, culture, and politics, European identity has its archetypical elements in ancient Greek culture. Ancient Greek philosophy brought Logos to fore and defined it as the crucial problem and the postulate of the human. We translate the Greek term Logos in English as reason or rationality. These terms, however, do not cover the semantic field of Logos since this includes, among other things, order of being, ground, language, argument etc. The juxtaposition of Logos (reason) to myth makes up the matrix of rationalism. Ancient Greek culture, however, was a culture of Logos (reason)

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21

Souza, Eliane de. "Filosofia como iniciação e a técnica do Logos no Fédon." Revista Archai, no. 16 (2016): 115–25. http://dx.doi.org/10.14195/1984-249x_16_6.

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22

Balabanić, Josip. "Neizbježnost aporije u pokušaju definiranja znanja u Platonovim dijalozima Teetet i Fedon, te o logosu i o znanstvenosti teologije." Nova prisutnost XX, no. 1 (2022): 1–24. http://dx.doi.org/10.31192/np.20.1.1.

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Ovaj članak želi pokazati kako su se sudionici u dijalogu Teetet složili da je znanje (ἐπιστήμη) ‘istinito mišljenje (sgr. δόξα) spojeno s objašnjenjem’ (λόγος) (201d), ali da nisu uspjeli protumačiti što je logos te da je taj pokušaj definiranja znanja završio nedorečeno, u aporiji. Pozivom na objašnjenje logosa u dijalogu Sofist (259e5) nalazi se razlog tog neuspjeha. Tu se kaže da logos, u mišljenju (διάνοια) o stvarima, »nastaje kroz međusobno prepletanje ideja« (συμπλοκὴ tῶn eἰdῶν). Zaključuje se da je i u stvarima takvo prepletanje mnoštva ideja i da se to prepletanje ili logos (um, duša

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23

Ziegenbalg, Jochen. "Anmerkungen zur „Kritik der Logo-Philosophie”." Journal für Mathematik-Didaktik 8, no. 4 (1987): 305–13. http://dx.doi.org/10.1007/bf03339279.

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24

Ponce Pérez, José Luis. "La distinción entre la filosofía y el kata philosophian logos en el estoicismo." Revista Archai, no. 33 (November 20, 2023): e03329. http://dx.doi.org/10.14195/1984-249x_33_29.

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Este artículo se ocupa de responder cuál sería la distinción que los estoicos establecerían entre la filosofía y el kata philosophian logos, acorde al reporte de D.L., VII, 39-41. En este lugar me aparto de los estudiosos que consideran que la distinción es ontológica, es decir, quienes proponen que el kata philosophian logos haría referencia a la presentación discursiva de los dogmas estoicos, cuya naturaleza es incorpórea, en tanto que la filosofía haría referencia a una disposición del alma, cuya naturaleza sería corpórea. Propondré, más bien, que los dos son disposiciones o estados de la p

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25

Milić, Ružica. "Christology in the works of Justin the Philosopher and the Martyr." Sabornost, no. 15 (2021): 53–68. http://dx.doi.org/10.5937/sabornost2115053m.

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Justin the Philosopher and the Martyr is an important figure in the history of the early Christian church. This paper will present Justin's thought, which is essentially Christocentric. The originality of Justin's Christology lies in revising the notion of the Logos and giving that notion a new meaning - the Christian meaning. The basic claim from which Justin starts is that the Logos is Christ who is God. The Logos, although God, differs from the Father only numerically, not by nature. That is why one of the main determinations of God the Father is the First God, while the Logos is the Second

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26

Kutash, Emilie. "Myth, Allegory and Inspired Symbolism in Early and Late Antique Platonism." International Journal of the Platonic Tradition 14, no. 2 (2020): 128–52. http://dx.doi.org/10.1163/18725473-bja10002.

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Abstract The idea that mythos and logos are incompatible, and that truth is a product of scientific and dialectical thinking, was certainly disproven by later Platonic philosophers. Deploying the works of Hesiod and Homer, Homeric Hymns and other such literature, they considered myth a valuable and significant augment to philosophical discourse. Plato’s denigration of myth gave his followers an incentive to read myth as allegory. The Stoics and first-century philosophers such as Philo, treated allegory as a legitimate interpretive strategy. The Middle Platonists incorporated myth, for example,

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27

Roch, Jean. "Review of the correlation between hospice philosophies and logos." International Journal of Palliative Nursing 2, no. 4 (1996): 205–11. http://dx.doi.org/10.12968/ijpn.1996.2.4.205.

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28

Paitlová, Jitka. "PLATO, NONVIRTUOUS SOPHISTS AND TRUE PHILOSOPHIC RHETORICS." E-LOGOS 22, no. 2 (2015): 47–60. http://dx.doi.org/10.18267/j.e-logos.422.

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29

Mesonis, Gediminas. "Jean Paul Sartre : on ne naît pas philosophe, on le devien." LOGOS 95 (June 2018): 26–36. http://dx.doi.org/10.24101/logos.2018.23.

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30

Postic, Svetozar. "Bakhtin and the Orthodox Christian tradition." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 285–302. http://dx.doi.org/10.2298/zmsdn1762285p.

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This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the rela

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31

Uhde, Bernhard. "“En el principio era el logos” –¿o más bien el mythos? En torno al principio de la re-presentación en el judaísmo y el cristianismo." Areté 21, no. 1 (2009): 111–21. http://dx.doi.org/10.18800/arete.200901.005.

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Mito y logos se unen en la descripción del mito que admite una representación (Vergegenwärtigung) y es comprensible para el entendimiento: “muqologei=n”. De este modo, aquel logos que era “en el principio” es él mismo un mito, si no se hiciera presente (vergegenwärtigt) a sí mismo como logos. El principio de la religión, el Eterno mismo, deja narrar en el judaísmo un mito que culmina en un logos y puede ser interpretado como tal. En el cristianismo, la auto-re-presentación del principio de la religión como autorreflexión, esto es, la encarnación, pone al logos antes que al mito: “El que me ve

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32

Kerferd, G. B. "Oikeios Logos." Ancient Philosophy 13, no. 2 (1993): 431–32. http://dx.doi.org/10.5840/ancientphil199313214.

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33

Livingstone, Niall. "Writing Politics: Isocrates' Rhetoric of Philosophy." Rhetorica 25, no. 1 (2007): 15–34. http://dx.doi.org/10.1525/rh.2007.25.1.15.

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Abstract Isocrates uses the word philosophia, which he claims as his own métier, in three distinct ways: (i) practical wisdom common to all men; (ii) all systems of education; (iii) the system of education which he practices, the only true one. He makes use of oppositions among the three to conceal a paradox: that he wishes his own philosophia to be at the same time close to common wisdom, and to be unique in perfection and value. Like the speeches of Thucydides, his written works crystallize the everyday rhetoric of the polis but strip it of its oppositional aspect. They create a unified, har

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34

Maryniak, Bogusław. "Logos and paideia." Logopaedica Lodziensia, no. 1 (December 30, 2017): 63–77. http://dx.doi.org/10.18778/2544-7238.01.06.

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The aim of this paper is to reconsider the meaning of two title concepts of essential importance for the development of the European thought. The author makes an attempt to reconstruct the origin of Greek reflection referring to Paideia written by Werner Jaeger, German classicist and philosopher from the first half of the twentieth century. Starting with the mythical sources of education, connected with the Minoan tradition reinterpreted by Zbigniew Herbert, the author goes on to present the mnemonic sense of the epic Catalogue of Ships from the second book of Iliad by Homer and subsequently d

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35

Leung, Thomas In-Sing. "Tao and Logos." Journal of Chinese Philosophy 25, no. 1 (1998): 131–46. http://dx.doi.org/10.1163/15406253-02501006.

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36

Miller, Clyde Lee. "Logos and Revelation." International Philosophical Quarterly 51, no. 1 (2011): 125–26. http://dx.doi.org/10.5840/ipq201151117.

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37

ANCKAERT, L. "Logos en geweld." Ethische Perspectieven 5, no. 4 (1995): 163–70. http://dx.doi.org/10.2143/epn.5.4.556611.

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38

Stenstad, Gall. "Merleau-Ponty's Logos." Philosophy Today 37, no. 1 (1993): 52–61. http://dx.doi.org/10.5840/philtoday199337132.

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39

Petitdemandge, Guy. "Logos, cri, silence." Archives de Philosophie 72, no. 4 (2009): 645. http://dx.doi.org/10.3917/aphi.724.0645.

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40

Lawrence, Joseph. "Logos and Eros." Idealistic Studies 22, no. 2 (1992): 130–43. http://dx.doi.org/10.5840/idstudies199222214.

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41

LEUNG, THOMAS IN-SING. "TAO AND LOGOS." Journal of Chinese Philosophy 25, no. 1 (1998): 131–46. http://dx.doi.org/10.1111/j.1540-6253.1998.tb00501.x.

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42

Kocherov, Sergey. "In Search of the Heraclitean Logos." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 668–80. http://dx.doi.org/10.25205/1995-4328-2021-15-2-668-680.

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The paper attempts to clarify the essence of logos as found in the teaching of Heraclitus. The author identifies meanings which Heraclitus attributes to the concept, investigates his suggested method of cognizing logos, and analyzes the benefits bestowed upon a human being by comprehension of logos. It is hypothesized that the Heraclitean logos is not an originating principle, like a supreme god or cosmic fire, but its attribute – the verbalized intelligence of being inherent both in the world as a whole and one’s soul. As a mental-verbal projection, logos is open not to the sensory organs or

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43

Fokin, Alexey Ruslanovich. "Ancient Metaphysics and Christian Theology in the “Hymns on Trinity” of Marius Victorinus." Philosophy of Religion: Analytic Researches 6, no. 1 (2022): 93–124. http://dx.doi.org/10.21146/2587-683x-2022-6-1-93-124.

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The article deals with the reception of ancient metaphysics in the “Hymns of Trinity” of Marius Victorinus. In the first part, the author investigates a hypothetical time of writing and the literary, artistic, and compositional features of the hymns, which, in all likelihood, were written ca. 363, in the mature period of Victorinus’ literary activity, and represent a summary of his entire philosophical and theological system, which makes the hymns extremely important for understanding the evolution of his thought. In the second section of the article, the author analyzes the basic doctrinal is

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44

Macías, Julián. "La asociación entre mythos y logos en el Fedón, o sobre cómo alcanzar el logos más difícil de refutar." Revista Archai, no. 32 (June 10, 2022): e03212. http://dx.doi.org/10.14195/1984-249x_32_12.

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En el Fedón, tras ofrecer numerosos argumentos a favor de la inmortalidad del alma, se introduce un mythos acerca de su vida ultraterrena. Dado el tenor del tema en cuestión y las limitaciones humanas para dar con un logos estrictamente verdadero al respecto, Sócrates y sus allegados acuerdan en que se debe buscar el “más difícil de refutar” (85d1) entre los logoi humanos. Este trabajo intenta determinar en qué medida la asociación entre el mito presentado hacia el final del diálogo y los argumentos precedentes contribuye a ese objetivo. En este sentido pretende mostrar, por un lado, que el mi

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45

Benéitez Prudencio, José Javier. "La fisiología del logos en Aristóteles." Asclepio 63, no. 1 (2011): 155–78. http://dx.doi.org/10.3989/asclepio.2011.v63.i1.489.

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46

KÜLCÜ, Recep. "Pioneers of Scientific Thought: Empedocles and Anaxagoras." International Journal of Research and Innovation in Social Science VII, no. IX (2023): 1252–57. http://dx.doi.org/10.47772/ijriss.2023.71004.

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Scientific thought can be defined as a mode of thinking that enables the production of knowledge within the scope of episteme through experimentation, observation, and the validation of hypotheses. In ancient times, the idea of explaining nature beyond mythologies can be considered as the initial steps of scientific thought. Within this context, it can be said that the natural philosophers took a significant step and opened the door from mythos to logos. In ancient philosophy, Empedocles and Anaxagoras made important contributions to the development of scientific thought. Empedocles, a philoso

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47

Graham, Daniel W. "Language and Logos." Ancient Philosophy 5, no. 1 (1985): 140–43. http://dx.doi.org/10.5840/ancientphil19855144.

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48

Miller, Mitchell. "Unity and Logos." Ancient Philosophy 12, no. 1 (1992): 87–111. http://dx.doi.org/10.5840/ancientphil199212146.

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49

Press, Gerald A. "Protagoras and Logos." Ancient Philosophy 16, no. 1 (1996): 159–61. http://dx.doi.org/10.5840/ancientphil199616120.

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Lisi Bereterbide, Francisco L. "El mito en Platón: Algunas reflexiones sobre un tema recurrente." Areté 21, no. 1 (2009): 35–49. http://dx.doi.org/10.18800/arete.200901.002.

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Abstract:

El trabajo analiza la significación de los mitos en la obra platónica partiendo del uso del término en los diálogos y lo compara con la utilización de logos. Se distinguen las diferentes formas en las que se utiliza el término para delimitar un uso propiamente platónico. En esa forma, el mito no se opone al logos escrito. --- “Myth in Plato. Some Reflections on a Recurrent Issue”. The paper analyzes the signification of myths in the Platonic work starting from the use of the term in the dialogues and comparing it with the use of the term logos. The different ways in which the term is used are

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