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Profile: Georgios Steiris (University of Athens)
  1. Georgios Steiris (2014). Conclusiones Secundum Pythagoram Et Hymnos Orphei: Early Modern Reception of Ancient Greek Wisdom. In K. Maricki – Gadjanski (ed.), Antiquity and Modern World, Scientists, Researchers and Interpreters, Proceedings of the Serbian Society for Ancient Studies. Serbian Society for Ancient Studies 372-382.
    This paper seeks to explore the way Giovanni Pico della Mirandola treated the Orphics and the Pythagoreans in his Conclusiones nongentae, his early and most ambitious work, so that he formulates his own philosophy. I do not intend to present and analyze the sum of Pico’s references to Orphics and Pythagoreans, since such an attempt is beyond the scope of this paper. Rather, I aim to highlight certain Pico’s aphorisms that allow readers to understand and evaluate his syncretic method and (...)
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  2. Georgios Steiris (2012). Science at the Service of Philosophical Dispute: George of Trebizond on Nature. Philotheos 12 (1):103-119.
    Georgius Trapezuntius Cretensis (or George of Trebizond) (1396-1472), an eminent humanist scholar who immigrated to Italy from Crete, is well appreciated for his translations, commentaries and treatises on philosophy, rhetoric and science. While there is a good deal of scholarship on Byzantine scholars in the Italian Renaissance, the topic of their contribution to mathematics and science in general has not to date been thoroughly addressed. This paper purports to fill this lacuna. On the basis of major evidence, I will attempt (...)
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  3. Georgios Steiris (2014). The Study of the Soul in Renaissance Utopian Literature. Agrafa 2:57-67.
    During the Renaissance, psychology was enriched and refined by the recovery of ancient texts. The study of the soul became critical for the understanding of man and supportive to other fields of philosophy. Utopian texts refer to the soul and its significance for human nature. Almost all the writers of utopian texts focus their attention on the question of the immortality of the soul. In this position, they rely heavily on the happiness of their state, since, without faith in the (...)
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  4.  82
    Georgios Steiris (2014). Anthropologie, Religion und Politik in der praktischen Philosophie al-Fārābīs und in den politischen Traktaten Machiavellis. In M. Stork V. Pantazis (ed.), Ommasin allois, Festschrift für Professor Ioannis E. Theodoropoulos zum 65. Geburtstag. Oldib Verlag 151-189.
    Die ethische und politische Philosophie al-Fārābīs beruht auf einer philosophischen Anthropologie, die die Menschen als von Natur aus als ungleich betrachtet und der Natur eine fundamentale Bedeutung zuschreibt. Die Natur stattet nur wenige Menschen mit besonderen Fähigkeiten aus, sodass die Verwirklichung der höheren theoretischen, geistigen, moralischen Tugend und der praktischen Kunst nur jene betrifft, die von der Natur dafür ausersehen wurden. Die Anthropologie ist darüber hinaus auch ein wichtiges Instrument politischen Handelns. Der Herrscher muss sich kontinuierlich dem Studium der menschlichen (...)
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  5. Georgios Steiris (2013). Politique, Religion et Hérésie dans le dialogue anonyme protobyzantin Περί Πολιτικῆς Ἐπιστήμης et dans l’œuvre philosophique d’al-Fārābī. Byzantinische Forschungen, Internationale Zeitschrift für Byzantinistik:121-141.
    In this article the impact of the dialogue Peri Politikis Epistimis in the political philosophy of the first Arab philosophers is highlighted and analyzed. This dialogue, whose importance was pointed out relatively recently in the relevant literature, contains material that guides the researcher to understand in a different way the intake not only of the classical but also of the early Byzantine political philosophy by Al-Farabi. The text focuses on the handling of the relationship between politics, religion and heresy in (...)
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  6. Georgios Steiris (2012). Al-Farabi’s Ecumenical State and its Modern Connotations. Skepsis: A Journal for Philosophy and Interdisciplinary Research:253-261.
    al-Fārābi was well aware that ecumenism can easily convert to tyranny if a certain city–state attempts to impose its laws outside its territory. State legislation depends on specific cultural and historical factors which deprives it from being universal because culture and history could not unite different nations in an ecumenical state. Legislation has to be built on universal premises, e.g. on philosophy, so as to serve the needs of a global state. Philosophy is the bond which unites humans and communities, (...)
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  7. Georgios Steiris (2009). - “«We Engaged a Master of Philosophy Like Other Teachers»: John and Theodosius Zygomalas and Some Philosophical Discussions in the Second Half of the 16th Century”,. In Stavros Perentides & Georgios Steiris (eds.), - “«We engaged a Master of PhilIoannnes et Theodosios Zygomalas, Patriarchatus – Institutiones – Codices,. Daedalus
    This article attempts to provide a summary of the European and Greek philosophy of the 16th century, so that the contribution of the two Zygomalas to philosophical education can be evaluated along with the philosophical preferences of their cycle. Contributions of this study would be considered the restoration of incorrect positions in the bibliography concerning the doctor-philosopher Leonardo Mindonios and the analysis of the philosophical corpus in Istanbul in the second half of the 16th century.
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  8.  79
    Georgios Steiris & Nasia Lyckoura (2013). La perception et valorization de la philosophie arabe dans le Résumé de la Somme théologique de Saint Thomas d’Aquin de Georges Gennade Scholarios: les cas d’Avicenne et Averroès. In G. Arabatzis (ed.), Marges de la Philosophie Byzantine. Institut du Livre - A.Kardamitsa 51-74.
    The article focuses on an unexamined so far aspect of byzantine philosophy, namely the influence of Arabic philosophy upon byzantine thinkers. Despite the vicinity of Byzantium and Arabic territories, the philosophical interactions were minimal. Scholarios claimed, in a dedicatory epistle to Constantine Paleologus (1405-1453), that he had studied the treatises of Avicenna, Averroes, and other Arab and Persian philosophers. He admitted that Averroes was beyond doubt the best commentator of Aristotle. Scholarios acknowledged that the study of the Arabs contributed immensely (...)
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  9.  6
    Georgios Steiris (2016). Byzantine Philosophers of the 15th Century on Identity and Otherness. In Georgios Steiris, Sotiris Mitralexis & George Arabatzis (eds.), The Problem of Modern Greek Identity: from the Εcumene to the Nation-State. Cambridge Scholars Publishing 173-199.
    Those who work with topics related to Modern Greek identity usually start discussing these issues by quoting the famous Georgios Gemistos Pletho (c.1360-1454): we, over whom you rule and hold sway, are Hellenes by genos (γένος), as is witnessed by our language and ancestral education. Although Woodhouse thought of Pletho as the last of the Hellenes, others prefer to denounce him the last of the Byzantines and the first and foremost Modern Greek. During the 14th and 15th centuries, a number (...)
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  10.  99
    Georgios Steiris (2012). Isidore of Seville and Al- Fārābi on Animals: Ontology and Ethics. In Evangelos Protopapadakis (ed.), Animal Ethics: Past and Present Perspectives. Logos Verlag
    In this article the treatment of animals by the early Christian and Arabic philosophy has been developed, focusing mainly on the work of Isidore of Seville and Al-Farabi. The contribution of this study is to highlight the insufficiently considered aspects of the ontology of animals and of their endorsement as moral "subjects" in both Latin and Arabic literature up to our days.
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  11.  95
    Georgios Steiris (2010). George of Trebizond’s Contribution in the Development of Cosmology During the Renaissance. In Michael Andrianakes (ed.), Acta of the Ix International Cretological Congress, , V.B1, Byzantine and Postbyzantine Period. Philological Society Chrysostomus 185-202.
    In this article, the cosmological positions of George of Trebizond are regrouped and an attempt to evaluate his offer to the philosophy of nature in the Renaissance is presented. George of Trepizond dedicated a huge part of his work to the philosophical and scientific study of the world; he also renewed the way the Greek letters are studied and used.
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  12.  82
    Georgios Steiris, “Exemplary Deaths in the Peloponnese: Plutarch’s Study of Death and its Revision by Georgius Trapezuntius Cretensis». Honouring the Dead in the Peloponesse, Proceedings of the Conference Held at Sparta 23-26 April 2009.
    This article examines the philosophical position of Plutarch on death through the way that he faces the deaths of prominent and non-prominent Lacedaemonians. Then, an analysis of Plutarch's positions by Georgius Trapezuntius in the Renaissance period is attempted, so as to illustrate the degree and the method of using the classical philosophical thought in the Renaissance.
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  13.  50
    Georgios Steiris (2012). Harpocration, the Argive Philosopher, and the Overall Philosophical Movement in Classical and Roman Argos. Journal of Classical Studies Matica Srpska 14 14:109-127.
    This is a translation of an article published in the journal Argeiaki Ge, which was asked from me by the scientific journal Journal of Classical Studies Matica Srpska. The Argive Hapocration was a philosopher and commentator from the second century A.D. His origin is not disputed by any source. However, there is still a potential possibility that he might have descended from a different Argos: namely that which is in Amfilochia, Orestiko or that in Cyprus. Yet, the absence of any (...)
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  14.  39
    Georgios Steiris (2012). Renaissance Studies in Greece. Kunsttexte.De, Nr. 3, 2012 3:1-5.
    Since the 19th century Renaissance studies gained gradually autonomy from the Medieval and the Early Modern studies. In countries like Greece, where the traditional view was that no Renaissance occurred in the Balkan Peninsula during the 14th -16th century as a result of the Turkish occupation, Renaissance studies had to struggle to gain autonomy and distinct presence in the curricula of Greek universities. This article aims to present the current status of the Renaissance studies in the Greek universities and to (...)
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  15.  11
    Georgios Steiris (2009). «Georgius Trapezuntius Cretensis on Death». Zbornik 11:189-202.
    In this article the views of George of Trebizond on death are regrouped and presented as they were expressed in various of his works over a long period. From their study, their dependence of classical Greek philosophy is demonstrated and his overall turn from Neo-Platonism to Aristotelianism is also adequately proved.
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  16.  1
    Georgios Steiris (2010). Machiavelli’s Appreciation of Greek Antiquity and the Ideal of Renaissance. In Alexander Lee, Pit Peporte & Harry Schnitker (eds.), Renaissance? Perceptions of Continuity and Discontinuity in Europe, c.1300 - c.1550. Brill 81-94.
    In this article Machiavelli's attitude towards Greek antiquity and philosophy is presented and interpreted, in particular his preference to Sparta and his critical attitude towards Athens and also the way of perception on behalf of him for the general political influence of classical literature and philosophy. Finally, the special way he comprehends Renaissance, as this is expressed in Machiavelli’s philosophy of history, is presented.
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  17.  1
    Georgios Steiris (2012). Platonic and Aristotelian Mathematics in Georgius’ Trapezuntius Comparatio Philosophorum Platonis Et Aristotelis. Skepsis: A Journal for Philosophy and Interdisciplinary Research (iv):112-124.
    Georgius Trapezuntius Cretensis (1395-1472), an eminent humanist scholar who immigrated to Italy from Crete, is well appreciated for his treatises on philosophy and rhetoric, his commentary on Ptolemy’s Almagest (Syntaxis Mathematica) and his translations of Plato, Aristotle as well as of some Christian fathers. Trapezuntius’ works, although heavily criticized at times, contributed to Italian and Northern Renaissance. On the basis of major evidence, we will attempt in this paper to show the way Trapezuntius treated the Aristotelian and Platonic mathematics in (...)
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  18.  2
    Georgios Steiris (2014). Giovanni Pico Della Mirandola on Anaxagoras. Viator 45 (3):363-375.
    Giovanni Pico della Mirandola (1463-1494) focuses on Anaxagoras (ca. 500-428 BC) because he considers him as a precursor of the the later Neoplatonic concept all things exist in all things in their own mode, which became the core of Pico’s metaphysics. Anaxagoras’s philosophy permits Pico to establish his doctrine that all things share a portion of God within them, in their own way. Pico rejects the fixed position of man in the ontological hierarchy. Man has the chance to become everything. (...)
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  19. Sotiris Mitralexis & Georgios Steiris (2015). Guest Editors' Note. Forum Philosophicum: International Journal for Philosophy 20 (2):119-120.
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  20. Stavros Perentides & Georgios Steiris (eds.) (2009). - “«We engaged a Master of PhilIoannnes et Theodosios Zygomalas, Patriarchatus – Institutiones – Codices,”. Daedalus.
    Main figures in Byzantium after the Byzantium were Ioannis Zygomalas (1498-1584) and his son and fellow Theodosius (1544-1607) who drew a spiritual path that left many and rich traces and presumptions. They served in the Patriarchate of Constantinople in key positions. There they taught the ancient Greek language and they copied and distributed manuscripts of works of ancient and byzantine writers. Their mailing correspondence with European scholars and travelers is well known. Thanks to that, the humanistic Europe met not only (...)
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  21.  58
    Georgios Steiris, Sotiris Mitralexis & George Arabatzis (2016). The Problem of Modern Greek Identity: From the Εcumene to the Nation-State. Cambridge Scholars Publishing.
    The question of Modern Greek identity is certainly timely. The political events of the previous years have once more brought up such questions as: What does it actually mean to be a Greek today? What is Modern Greece, apart from and beyond the bulk of information that one would find in an encyclopaedia and the established stereotypes? This volume delves into the timely nature of these questions and provides answers not by referring to often-cited classical Antiquity, nor by treating Greece (...)
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