Depuis l'Antiquite jusqu'a la Renaissance, la transmission des mythes de la Grece Ancienne et de Rome fut assuree de facon paradoxale par la philosophie qui, apres avoir denonce l'incapacite de ces recits a transmettre la verite et a developper une argumentation, s'employa grace a cet instrument exegetique que represente l'allegorie, a montrer comment sous leurs elements les plus surprenants et les plus scandaleux se dissimulait la signification philosophique la plus haute. Cet ouvrage propose une somme d'informations historiques, textuelles et doctrinales (...) sur les metamorphoses que subit l'interpretation allegorique des mythes pendant deux millenaires. Cette nouvelle edition corrigee tient compte de la plupart des travaux sur l'interpretation allegorique parus depuis une dizaine d'annees. (shrink)

Dieser Band versammelt eine Auswahl von Vorträgen, die auf dem Platonicum XII Symposium über Platons Parmenides gehalten wurden, vom 15. bis 19. Juli 2019 in Paris. Der Band beinhaltet fünfzig Beiträge, die von der Lebendigkeit und Vielfalt der platonischen Studien zu diesem schwierigen Dialog zeugen. Er gliedert sich in sechs Abschnitte, die einen Weg durch den Dialog nach seinen wichtigsten Artikulationen darstellen: I. An der Schwelle zum Parmenides II. Parmenides im Kontext III. Dialog, Dialektik, Übungen IV. Die Theorie der Formen (...) V. Die Hypothesen VI. Parmenides und seine Rezeption. (shrink)

There are conceptual and ethical challenges to defining adolescents’ autonomy to access health care, and these can lead to health care norms and practices that could be maladjusted to the needs and preferences of adolescents. Particularly sensitive is access to sexual and reproductive health care services (SRHS). Yet, while there has been substantial conceptual work to conceptualize autonomy (e.g., as independence), there is a lack of empirical research that documents the perceptions of adolescents regarding on how they access or wish (...) to access health care services. The main objectives of this research were to (a) understand how adolescents in Colombia interpret the concept of “autonomy,” (b) describe how these adolescents articulate their autonomy (i.e., preferences) in accessing SRHS, and (c) analyze the ethical issues emerging from these data. Forty-five semi-structured interviews were conducted with participants aged 14 to 23 years old in the Departments of Antioquia and Valle del Cauca in Colombia. Our study showed that participants’ understanding of autonomy was context-based and highly dependent on personal experiences, and these influenced their choice in how to access SRHS. Seen through the ethical lens of a reproductive justice framework, our results highlight the unequal opportunities for adolescents in terms of autonomy to access SRHS. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 43.4 (2005) 483-484 [Access article in PDF] Société d'études platoniciennes. Études Platoniciennes. Vol. 1, Annuaire européen d'études platoniciennes. Edited by Luc Brisson and Jean-François Pradeau. Paris: Les Belles Lettres, 2004. Pp. 348, e 35,00. This is the first volume in what is projected to be an annual series published under the auspices of the Société d'études platoniciennes, with sponsorship in France, italy, (...) and Spain. The introductory editorial note by Jean-François Pradeau (7) states the Society's intention for the series to publish in five languages (German, English, Spanish, French, and italian), sometimes on a particular theme or particular work, but always to contribute to the knowledge of Plato's works and the Platonic tradition. Here one can only briefly indicate the range of contents of this first volume.There are three parts. The first, entitled "Platon," includes six articles on Plato. Anne Merker, "Corps et châtiment chez Platon" (11–50), reviews relevant sections of Gorgias, Timaeus, and Laws and argues that, in fact, the body has most significantly both a semantic and a cosmological function in Plato's view. Klaus Schöpsdau, "Richten und Strafen. Zum Strafrecht in Platons Nomoi" (51–72), offers a more general explanation of judgment and punishment in Plato and thus might more usefully have preceded Merkur's article. For Francisco Lisi, "El mito del Politico" (73–90), the myth, perhaps paradoxically, turns out to reveal Plato as a philosopher of history. Francesco Gregorio, elements pour une métacritique de l'interprétation de la République de Platon" (91–112) examines in detail the reading of Plato's text that can be extrapolated from Aristotle's criticisms of it. Among the surprises, he finds an Aristotelian irony which he considers a sure sign that Aristotle [End Page 483] read Plato well (111). Walter Leszl's long article, "Plato's Attitude to poetry and the fine arts, and the origins of aesthetics" (113–98), is, in fact, only part i of a longer discussion, the second part of which will appear in volume ii of this series (asterisked note to 199) in which he tries to replace Kristeller's view that the system of "fine arts" is a distinctively modern idea and hence absent in ancient authors. The weakness of the case as stated thus far is that Leszl fails to recognize the important distinction between concepts explicitly articulated and those which later scholars find "implied" by what ancients "must have" thought and confirmed by certain "traces" in what they write. Like Leszl's article, Francesco Bearzi's "il contesto noetico del Simposio" (199–251) is part of a much longer connected study of the four passages—Diotima's speech in the Symposium, Republic, excursus in Seventh Letter, and Phaedrus 247–50—in which intellectual intuition is treated. Despite its seemingly mysterious language, he sees the view presented as rigorously rational.The second part, "Tradition platonicienne," contains only two articles, and thus is not in balance with part one. Francesco Fronterotta's "La genèse et la succession des réalités atemporelles. Un argument paradoxal chez Plotin (Ennéades V 1 [10] 6, 19–22)" (255–70) finds that Plotinus's argument leads to the paradoxical conclusion, reminiscent of certain conclusions in the Parmenides, that a truly atemporal reality could be neither thought nor spoken. in "La doctrine des degrés de vertus chez les néo-platoniciens. Une analyse de la Sentence 32 de Porphyre, de ses antecedents et de ses consequences" (271–86), Luc Brisson introduces the views of virtue in Plato, Aristotle, and the Stoics, before expounding the four types in Porphyry, who, he claims, first makes possible the idea of degrees of virtue, and looking briefly at some later Neoplatonic formulations.The third part, "Notes et lectures critiques," includes a review article by Francisco Fronterrota, "L'unità del Platonismo : Alcuni studi sulla tradizione medioplatonica e neoplatonica" (289–98) and a "Bibliographie des études... (shrink)

Plato scholars such as Matthias Baltes (1940-2003) and Luc Brisson have defended the thesis that Plato‘s Idea of the Good is on the one hand beyond being (epekeina tês ousias) in dignity and power, but is nevertheless not transcendent over being. The article gives first (I.), an introduction into the status questionis. Second (II.), it delivers the most important arguments for the thesis of Baltes and Brisson. Third (III.), it gives two counterarguments against the thesis. Fourth (IV), it (...) deals with the translation of L. Brisson "Apollon, quelle merveilleuse emphase" of 509c1-2. Fifth (V.), it concludes with some general questions concerning the deflationist interpetation of Plato‘s Republic, 509b9-10. (shrink)

My main objective is to clarify the platonic perspective about the narratives which present a allegorical character. The question arises from the fact that the philosopher systematically avoids using the terms????????? and???????????, usually translated as narrative and narrate, to designate the allegories in his works. His refusal is odd, because his use of the terms covers a heterogeneous group of narratives and apparently there is no reason that prevents them from designating the allegorical passages. My proposal for a solution is (...) develop a analysis of the occurrences of????????? and??????????? in corpus platonicum, which aims to promote a more detailed characterization of the meaning of the terms. To understand one of the aspects found in this survey, the concept of testimony, I follow the interpretation of Luc Brisson in his work Platon les mots et les mythes. Finally, based on Brisson's thesis, I try to explain why the philosopher avoids the terms????????? and??????????? to refer to the allegorical narratives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Plato's Timaeus as Cultural IconGerard NaddafGretchen J. Reydams-Schils, editor. Plato's Timaeus as Cultural Icon. Notre Dame, IN.: University of Notre Dame Press, 2003. Pp. xiv + 334. Cloth, $59.95. Paper, $29.95.This volume emanates from an international conference entitled "Plato's Timaeus as Cultural Icon" held at the University of Notre Dame in 2000. In the introduction, the editor and organizer, Gretchen Reydams-Schils (GRS), contends that the title is meant (...) to communicate the considerable influence of Plato's Timaeus on so many different intellectual traditions and asks "What could account for this philosophical and cultural status?" (1).There are thirteen essays by distinguished specialists in the field. For some reason, a number of the essays do not focus on the general theme of the volume and the question GRS raises, "what could account for this philosophical and cultural status?" is never directly, or even indirectly, addressed. In this short review, I will examine the essays in their order of appearance and make some general comments at the end.Mitchell Miller, in the opening essay, argues that the Timaeus must be understood as addressed to a nonphilosophical audience, although he endeavors to show how the philosophically minded could interpret the Timaeus in light of the god-given method, the longer way, of the Philebus (16c-17a). With this in mind, Miller shows that the constitution of the elements and animals in the Timaeus was in fact determined in light of this method. From this perspective, the Timaeus is addressed not only to a nonphilosophical audience—albeit chiefly to these—but also to a philosophical audience.Kenneth Sayre discusses a number of inconsistencies and incoherences in Plato's description/analysis of the Receptacle and concludes that it is nothing short of a "failed experiment." Personally, I find Plato's analysis rather helpful in a manner analogous to the famous similes he employs in the Republic to help us grasp the Form of the Good. Meanwhile, there is nothing in the essay, as with Miller's essay, to indicate why the Timaeus would constitute a cultural icon (unless as a paradigm for opacity and thus as a catalyst for allegorical interpretation, but again this is not Sayre's intent). [End Page 335]John Dillon, with whom the notion of the Timaeus as a cultural icon begins to emerge, emphasizes that most of the members of the Old Academy, including Speusippus, Xenocrates, and Cantor, maintained (contra Aristotle) that Plato did not hold that the universe was created. While it is true, as he notes, that they were in a better position to interpret the master, the fact remains that they all had different interpretations. There is thus a sense in which Dillon's analysis confirms Miller's position that Plato meant the Timaeus for two very different audiences.Carlos Lévy focuses on the difficulty that Cicero had in translating the Timaeus without reverting to Stoic concepts. He argues that a Latin reader, unfamiliar with the Greek, would assume that transcendence is nonexistent and that mind and matter, as with the Stoics, are one. However, Lévy remains silent on why Cicero would not allow Plato to speak for himself, given that this appears to be the norm with many of his other interlocutors. Moreover, it is difficult again to see why the Timaeus would constitute a "cultural icon."Luc Brisson presents the Timaeus in a radical new light. He shows the extent to which the Timaeus, or more precisely the highly exegetical Middle Platonist interpretation of the work, was the primary reference text for the influential Chaldean Oracles. This is an excellent example of the iconic status of the Timaeus, but it is worth noting that the Chaldean Oracles themselves and their doctrine of salvation may have been historically more influential than the Timaeus itself.David Runia's essay is also an excellent example of the iconic influence of Plato's Timaeus, but unlike Brisson, he focuses on a particular feature of the cosmogonical account rather than the entire treatise: how the Timaeus influenced the debate, including with regard to the opening verses of Genesis, on first principles and the doctrine of creation. Runia... (shrink)

Throughout his scientific career, Lavoisier paid particular attention to the study of electricity. In the early 1760s, the French chemist was deeply influenced by Abbé Nollet's lectures as part of one of his private courses in experimental physics. Subsequently, Lavoisier always tried to apply to chemistry experiments the precision standards of physics instruments, including electrical ones. He often collaborated with Jacques-Mathurin Brisson, became friends with Benjamin Franklin, did electrical experiments with Alessandro Volta, was favorably impressed by the work of (...) Charles-Augustin Coulomb and the Academy of Sciences asked him for reports on the work on electricity of Jean-Paul Marat and other works concerning electrical phenomena. It is therefore surprising to note that, despite all this, Lavoisier published very little on electricity and that he tried to avoid discussing in detail both the coherence of electrical theories and their usefulness for research in chemistry. Faced with electricity, Lavoisier actually became hesitant and contradictory. For reasons that will be analyzed throughout my study, Lavoisier thought that electricity was a notion that could not provide much help in explaining pneumatic phenomena and, more generally, not very useful for research in chemistry. The study of electricity had been at the center of Lavoisier's attention throughout his scientific career. In the early 1760s, the French chemist was deeply influenced by the lectures delivered by the abbé Nollet in one of his private courses in experimental physics. Thereafter, Lavoisier constantly tried to apply the standards of precision of physical instruments, including electrical ones, to chemical experimentation. He frequently collaborated with Jacques-Mathurin Brisson; he became a friend of Benjamin Franklin; he did electrical experiments with Alessandro Volta; he was impressed by Charles-Augustin Coulomb's works; and he was asked by the Académie des sciences to report on Jean-Paul Marat's work on electricity, as well as on other works dealing with electrical phenomena. Against this background it is rather surprising that Lavoisier published very little on electricity, and he tried to avoid discussing in detail either the consistency of electrical theories or their utility for chemical research. When dealing with electricity, Lavoisier in fact became hesitant and contradictory. For reasons that I will discuss at some length, Lavoisier thought that electricity was a notion of little help for the explanation of pneumatic phenomena and, more generally, for chemical research. -/- . (shrink)

If we accept the 7th letter as authentic and reliable, a matter that we will not be addressing in this paper, the text that we have in front of us is “an extraordinary autobiographic document”, an autobiography where the “I” as a subject becomes “I” as an object, according to Brisson. The objective of the paper is to examine how we could approach and interpret the excerpt from Plato’s 7th letter regarding the Doric way of life (Δωριστὶ ζῆν). According (...) to Plato, the Sicilian life (Σικελικὸν βίον) that was allegedly a blissful life (βίος εὐδαίμων) would never allow anyone to become virtuous with all these excesses on behalf of the appetitive part of the soul (ἐπιθυμητικόν). In contrast to this specific type of life that is presented as prevalent in the 7th Letter, only Dion used to live virtuously above pleasure and luxury. The “therapy” for this φλεγμαίνουσαν πόλιν of Syracuse is the return to Δωριστὶ ζῆν κατὰ τὰ πάτρια, the return to the Doric way of the forefathers. The phrase Δωριστὶ ζῆν in its context in the 7th Letter is an important one, because it probably shows the significance of adopting the Doric way of life, in order to create the appropriate conditions for a political reform. Examining the guardians who are the ἄριστοι of the ideal city, a class that constitutes the platonic idea of aristocracy in the Republic, we can understand that they receive many important traits from the Doric ideal (especially the educational program). Combining the concept of Δωριστὶ ζῆν with the Doric ideal, we suggest that the Doric model is quite important for the Athenian philosopher functioning as the cornerstone of reform. (shrink)

The article treats again the question of whether «the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent ?» (Rufus Jones, 1863 1948). Plato scholars such as Matthias Baltes (1940 2003) and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being (epekeina tês ousias) in dignity and power, but on the other, is nevertheless not transcendent over being. The article delivers (...) first (I.) the most important arguments for the thesis of Baltes and Brisson. Then (II.), it gives two counterarguments against the thesis. Third (III.), it concludes with some general questions concerning the deflationist interpretation of Plato’s Republic 509b9 10 and defends again the transcendence of the Idea of the Good. (shrink)

In the whole Corpus Platonicum, we find in principle only one "direct argument" (Charles Kahn) for the existence of the ideas (Tim.51d3-51e6). The purpose of the article is to analyse this argument and to answer the question of why Plato in the Timaeus again defended the existence of the ideas despite the objections in the Parmenides. He defended it again because the latent presupposition of the apories in the Parmenides, the substantial view of sensibles, is removed through the introduction of (...) space as "substantialized extension". First (I) it is shown that Plato remained in dialogues, like the Sophist and Politicus, faithful to the "theory of ideas" despite his criticism in the Parmenides. The common theme in the trilogy of the Theaetetus, Sophist and Politicus is to refute relativism by showing that any relativism presupposes something absolute that is something like the "theory of ideas". The second part of the paper (II) examines closely the logical structure of the argument for the existence of ideas in the Timaeus (51d3-52a7). The third part (III) shows how this argument can avoid the criticism of ideas in the Parmenides. In the Parmenides, sensibles are treated as substantial entities. But, as the Timaeus shows, sensibles are not substantial entities but merely qualities, namely qualities of space, which is the only substance in the sensible world. A shortened English version of the paper appeared in Proceedings of the Fourth Symposium Platonicum, Granada, Selected papers, ed. by T. Calvo/L. Brisson, Academia Verlag, St. Augustin, 1997, 179-186. -/- But the only "direct argument" (Tim.51d3-51e6) seems to be interestingly flawed. Cf. Ferber, Rafael; Hiltbrunner, Thomas, (2005). (shrink)

ABSTRACTStudies examining the interpretation that is given to if–then statementstypically use what are referred to as basic conditionals, which give contextless relations between two unrelated concrete terms. However, there is some evidence that basic conditionals require a more abstract form of representation. In order to examine this, we presented participants with truth-table tasks involving either basic conditionals or conditionals referring to imaginary categories, and standard conditional inference tasks with abstract and familiar premises. As expected, fewer typical defective conditional interpretations were (...) given to basic conditionals. In addition, partial correlations showed a unique relationship between the interpretation of basic conditionals and abstract inferential reasoning. Results suggest that people process basic conditionals as a form of abstract reasoning, and that the interpretation of conditionals... (shrink)

Machiavelli, Niccolò, 1469-1527-Criticism and interpretation ; Political science-Translating.

Как обретают историческую генеалогию феномены современной политики и идеологии? Чья память доминирует на многоуровневом имперском и постимперском пространстве и как обеспечивается это доминирование? Ответы на эти вопросы вы узнаете, прочитав книгу.

Nadezhnostʹ matematicheskogo dokazatelʹstva -- Nadezhnostʹ logicheskikh norm -- Ontologicheskoe obosnovanie matematiki -- Sistemnoe obosnovanie matematiki.

Literature; hermeneutics; theory, etc.; history and criticism.

Данная работа является попыткой рассмотреть проблему рациональности, главным образом, как проблему познания, не исключая при этом ее мировоззренческого и аксиологического аспектов.