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  1.  9
    Yet Another Heuristic: Assessing Eudaimon versus Makarios in Aristotle’s Nicomachean Ethics.Kelsey Boor - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):255-275.
    This paper discusses the debate regarding the terms makarios (“blessed”) and eudaimon (“happy”) in Aristotle’s Nicomachean Ethics. In it, I identify two scholarly conclusions regarding these terms: (1) the distinction thesis: that the words mean different things in the text, and (2) the interchangeability thesis: that the words do not mean different things in the text, and may be substituted for one another. I argue that the theories should both be used as heuristic tools of analysis, rather than only one (...)
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  2.  2
    Filone Alessandrino a Venezia nel ’500. Le prime traduzioni in volgare italiano.Francesca Calabi - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):299-330.
    The first translations of Philo into the Italian vernacular date back to the second half of the 16th century and took place in Venice. The cosmopolitan and flourishing Venetian environment plays a fundamental role in the Mediterranean and European economy and is at the center of a network of international relationships. The city is a center of attraction for intellectuals and artists and the book business is experiencing great development there. The Venetian translations of Philo constitute an interesting mirror of (...)
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  3.  2
    Anca Vasiliu, Elsa Grasso: Platon et la Pensée de l’image.Federico Casella - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):349-354.
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  4.  4
    Pierre-Marie Morel: La nature et le bien. L’éthique d’Aristote et la question naturaliste.Francesco Fronterotta - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):355-359.
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  5.  4
    Aristotle on Platonic Efficient Causes. A Rehabilitation.Rareș Ilie Marinescu - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):203-228.
    In this paper I show that Aristotle’s widely criticised exclusion of Platonic efficient causes at Metaph. A 6.988a7–17 is defensible as an interpretation of Plato, and that alternative accounts are unpersuasive. I argue that Aristotle is only interested in – what he supposes to be – Plato’s first principles and that the usual candidates that are brought forward in scholarship as possible first principles and efficient causes (e.g. from the Timaeus and the Philebus) all fall short in crucial respects according (...)
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  6.  7
    Variazioni sul tema. Il cinismo antico e lo stile di vita: tra imitazione e interpretazione.Stefano Mecci - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):181-202.
    Can everyone be wise? Is wisdom open to all or an exception reserved for a few, or perhaps for none? In this context, what is the role of the ‘example’ and the ‘imitation’? Aim of my paper is to reflect on these questions in reference to Ancient Cynicism. Specifically, my goal is to analyze whether the Cynic wisdom and, consequently, life (bios) – characterized by a complete opposition to that of the common man – was intended for everyone or only (...)
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  7.  3
    L’interpretazione dei proemi dei dialoghi nel Commento all’Alcibiade I di Proclo.Anna Motta - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):277-298.
    The aim of this paper, which is devoted to the Proclean Commentary on the Alcibiades I, is to explain not only why this dialogue is so popular in Neoplatonism, i.e. why it is considered the foundation of Plato’s teaching, but also its methodological importance for reading the proems of the dialogues. For, in my opinion, it has not yet been properly investigated whether and why the two issues, i.e. the introductory importance and the importance for grasping the relevance of the (...)
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  8.  3
    Un passo di Michele di Efeso e l’origine del commento composito all ’Etica Nicomachea.Carlo Natali - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):331-339.
    A passage from Michael of Ephesus’ Commentary on the Nicomachean Ethics, book V (p. 50, 6–10 Hayduck), gives some information on the Anonymous Commentary on the Nicomachean Ethics, books II–IV. Michael cites a series of ancient annotations to the third book, written by ancient exegetes and which have come down to him. It can therefore be assumed that Michael had the Anonymous Commentary in front of him when he wrote these lines. It is thus possible to assume that it was (...)
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  9.  3
    M. Laura Gemelli Marciano (a c. di): Presocratici. Volume I: Sentieri di sapienza attraverso la Ionia e oltre. Da Talete a Eraclito[REVIEW]Francesco Verde - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):341-347.
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  10.  3
    Aristotle’s Critique of Form-Number.Daniel Sung-Hyun Yang - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (2):229-254.
    Aristotle’s classification of ideal number in Metaphysics M 6 has often been considered an unfair presentation of Plato’s actual views. I take another look at the passage and argue that Aristotle is a more careful critic than has been usually recognised. In particular, I argue that much of the scholarly discussion on the passage has failed to take account of Aristotle’s deeper concern, namely, the conditions necessary for numbers to be ordinal. I then set Aristotle’s critique within the broader context (...)
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  11.  13
    Geometrical Oppositions as Coordinates for a Heraclitus’ Circular Cosmology.Tadeu Cavalcante & Gabriele Cornelli - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):25-54.
    The doctrine of unity of opposites lays in the centre of the debate on Heraclitus’ philosophy. The present article proposes a critical analysis of the mainstream interpretation of geometrical oppositions (fragments DK 22 B 59, B 60 and B 103) as mere examples of different points of view. Instead, we suggest that these fragments are fundamental pieces in Heraclitus cosmology and that they are traces of a circular and archaic paradigm. Indeed, cyclical formulations are spread throughout the fragments and, read (...)
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  12.  8
    Ricordo di Thomas Alexander Szlezák.Bruno Centrone - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):1-7.
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  13. Why Did Plato not Write the ‘Unwritten Doctrine’? Some Preliminary Remarks.Rafael Ferber - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):127-149.
    This article asks the question “Why did Plato not write the ‘unwritten doctrine’?” and answers it by citing a combination of two obstacles. The first derives from the limitations of the episteme available to an embodied soul about the essence of the good. Even if the dialectician has access to some kind of knowledge, the mismatch between the unchanging essence of the good and the precarious logoi which aim to identify it (and allow others some measure of access to it) (...)
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  14.  39
    (1 other version)The Distinction between Philosophers and Sight-Lovers: Socrates’ First Line of Argument in Rep. V 476a1–d6.Thanassis Gkatzaras - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):55-75.
    In this paper I examine Socrates’ argument that presupposes an audience familiar with Forms and explains why the sight-lovers are not philosophers. It is divided into three parts: the first part (476a1–6) shows why each Form is one in number; the second part (476a6–9) distinguishes Forms from their sensible appearances; and the third part (476a10–d6) draws an analogy between philosophers – people being awake and sight-lovers – people being asleep. Remarkably, the argument works only for opposites, which are mistakenly identified (...)
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  15.  20
    Aristotle on τύχη and εὐτυχία.Marcella Linn - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):77-101.
    It is commonly supposed that one can build Aristotle’s account of luck (τύχη) and good fortune (εὐτυχία) from Ph. II 4–6 and Eth. Eud. VIII 2. Indeed, in these texts, he is concerned with providing a general account of each. There has, however, been some dispute on the relationship between the texts. Some argue that the two accounts conflict, and the notion of τύχη or εὐτυχία we find in the Ph. is not the one that Aristotle has in mind in (...)
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  16.  11
    Daniela Taormina: Plotin. Traité 41: Sur la sensation et mémoire[REVIEW]Dmitri Nikulin - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):173-179.
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  17.  10
    On a Unique Christian Appropriation of Plato in the Dialogue Ammonius by Zacharias Scholasticus.Tiziano Ottobrini - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):151-165.
    This essay investigates the little-known dialogue by Zacharias Scholasticus entitled Ammonius, a philosophical dispute over the creation of the world. It examines in particular Zacharias’ skill in portraying the character of Ammonius, a pagan teacher of philosophy in Alexandria. Even before illustrating his own eternalist theses, which are later refuted by Zacharias, Ammonius is introduced through subtle yet unequivocal allusions as a malus Socrates, i.e. a bad teacher who corrupts young people and alienates them from philosophy, while being well received (...)
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  18.  9
    Ferecide l’oscuro.Andrea Salomone - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):9-23.
    Pherecydes’ pseudepigraphic letter to Thales (Diog. Laert. I 122) is of uncertain date. It revolves around the idea that the book of Pherecydes should be interpreted allegorically. The aim of this paper is twofold: on the one hand, to contextualise the composition of the epistle through the examination of ancient witnesses who focus on Pherecydes’ obscurity; on the other hand, it shows to what extent Numenius, Celsus and Porphyry’s allegoric interpretation has misled some authoritative modern reconstruction of Pherecydes’ doctrines, as (...)
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  19.  7
    Rossella Saetta Cottone: Soleil et connaissance. Empédocle avant Platon.Carlo Santaniello - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):167-172.
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  20.  17
    La botanique d’Aristote.Justin Winzenrieth - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):103-126.
    Whereas several zoological Aristotelian works have been preserved, Aristotle is reported to have written only one short botanical treatise. Such reports seem to conflict with his self-described ambition to study plants as well as animals. Even though this treatise is now lost, the available evidence suggests that Aristotle had valid reasons to find the subject-matter of plants much less interesting, as their activities amount to a subset of what animals do. When studying attributes common to both plants and animals in (...)
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