36 found

Year:

  1.  2
    La notion du bien chez Aristote, Métaphysique VII 6. Quelques remarques.Francesca Alesse - 2017 - Chôra 15:313-331.
    The question I deal with is Aristotle’s treatment of agathon in Metaphysics VII 6, as compared to the treatment of the same notion in famous passages from Ethics and Topics. In these latter agathon is considered as homonymous in that it assumes as many meanings as the categories, whereas in Metaphysics VII 6 Aristotle employes the example of agathon in order to examine the relationship between every reality in itself and its essence. In this context Aristotle uses the notion of (...)
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  2.  3
    Principe du bien et principe du mal chez Aristote.Fabienne Baghdassarian - 2017 - Chôra 15:333-358.
    This paper deals with Aristotle’s criticism of a metaphysical principle of evil. On several occasions in the Metaphysics, Aristotle notes that some of his predecessors, e.g. Empedocles and Plato at least, have been forced to admit the existence of a principle of evil, for the very same reasons that led them to define the good as a principle. Needless to say Aristotle too admits that the good belongs to the range of principles, but he obviously does not think he is (...)
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  3.  4
    Bien en soi ou bien humain?Enrico Berti - 2017 - Chôra 15:257-272.
    Aristotle criticizes the Idea of Good admitted by Plato because it is not a human, i.e. a practicable, good. But Aristotle himself admits, besides the human good, i.e. happiness, a supreme impracticable good, which coincides with the unmoved mover. And Plato himself, in his Philebus, speaks of a human good as the mixed life, which depends for its measure on the Idea of Good. This means that Aristotle does not criticize Plato because he identifies the supreme principle with the Good, (...)
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  4.  3
    Le Bien selon Numénius et la République de Platon.Mauro Bonazzi - 2017 - Chôra 15:127-138.
    Among Plato’s dialogues, the Timaeus was the most authoritative for Middle Platonists. But alone it does not suffice to explain some of the most important tenets defended by these philosophers. A remarkable example is the doctrine of the three Principles, which characterizes imperial Platonism, and which cannot be stated on the basis of the Timaeus alone. In my paper I show that Numenius was influenced by the Republic as well : in the metaphor of the Sun he found the Good (...)
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  5.  2
    Sur le Bien de Platon.Luc Brisson - 2017 - Chôra 15:167-180.
    The anecdote recounted by Aristoxenus, who claims to be reporting Aristotle’s words, has been used by several interpreters to maintain the existence of a doctrine of the Good reserved for the members of the Academy, and transmitted orally, after the model of Pythagorean teaching. Yet a close analysis of these few lines shows that this interpretation has no basis : instead, what is at issue is a reading, for a broad audience, of a text corresponding to a doctrine of the (...)
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  6.  4
    Il bene migliore del bene in Filone di Alessandria.Francesca Calabi - 2017 - Chôra 15:111-126.
    Il y a chez Philon des expressions pour parler du bien qui sont apparemment contradictoires ou qui, au moins, font difficulte. Dans quelques passages l’Alexandrin parle de Dieu en termes de bien ; ailleurs il en parle comme de cause ou source du bien ; dans autres textes, enfin, Dieu est meilleur que le bien.Le theme de la possibilite de connaitre Dieu aussi pose des problemes : d’un cote nous avons le Dieu inconnaissable dont meme pas le nom ne peut (...)
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  7.  1
    Robert Holcot.Daniel Coman - 2017 - Chôra 15:716-719.
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  8.  1
    Traduction, translittération, réinterprétation.Valérie Cordonier - 2017 - Chôra 15:219-253.
    In the significant body of existing research on the notion of kalokagathia – an ideal of the accomplished man who combines physical beauty with social status and moral goodness –, the focus has so far been on the history of the formation of the terms that denoted this quality in ancient Greece, on their usage during the classical period and – to a lesser extent – on the changes in their meaning during the Hellenistic period. Our history of this concept (...)
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  9.  1
    Le soleil comme reflet et la question de la connaissance dans la pensée d’Empédocle.Rossella Saetta Cottone - 2017 - Chôra 15:415-444.
    Questo articolo argomenta in favore della tesi di una collaborazione tra sensi e ragione nella gnoseologia di Empedocle. Il primo difensore di questa tesi, Sesto Empirico, distingueva nel pensiero empedocleo due forme di ragione, una umana e l’altra divina. Viene sostenuta qui l’identificazione della ragione divina menzionata da Sesto con il dio protagonista del fr. 134DK, a cui il suo citatore, Ammonio, attribuisce il nome di Apollo. L’analisi proposta cerca di mostrare in particolare 1) che il dio menzionato nel fr. (...)
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  10.  2
    Alexandre le Grand : histoire, image, interprétations.Anca Crivăţ - 2017 - Chôra 15:720-724.
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  11.  3
    ≪Figlio del Bene≫ e Re dell’universo.Maria Carmen De Vita - 2017 - Chôra 15:457-484.
    This article aims to analyze the philosophical and religious message of Julian’s Hymn to King Helios. The emperor, using Iamblichean structures, shows how the First Cause, the Neoplatonic One, can interact with the layers or gradation below it, including the physical world ; his starting point is an original ‘pluralizing’ interpretation of the Sun analogy contained in Resp. VI 509b.However, Julian’s hymn has a political meaning, too ; it can be considered as a sort of manifesto of Julian’s imperial ideology. (...)
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  12.  4
    Platon et Aristote sur le bien en soi.Sylvain Delcomminette - 2017 - Chôra 15:273-291.
    In this paper, I examine Plato’s and Aristotle’s contrasted treatment of the “Good itself ” and its relation to the human good. Contrary to a common view, Aristotle does not attack the very concept of a Good itself, but rather Plato’s interpretation of it as the Idea of the Good. One of his central criticisms is that such an Idea would have no practical use. By an analysis of the Philebus, I try to show why and how this Idea does (...)
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  13.  2
    La contemplation du Beau et la pratique du bien.Pierre Destrée - 2017 - Chôra 15:183-201.
    This paper focuses on the conclusion of Diotima’s speech : “Do you not reflect that it is there alone, when he sees the Beautiful […] that he will give birth not to mere images of virtue but to true virtue, because it is not an image that he is grasping but the truth. And when he has given birth to and nurtured true virtue it is possible for him to be loved by the gods and to become, if any human (...)
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  14.  2
    L’epilogo del libro Lambda della Metafisica di Aristotele : il Bene come principio.Silvia Fazzo - 2017 - Chôra 15:359-377.
    Not many texts from the Greek classical literature focus on the nature of the Good more closely than Aristotle’ Metaphysics Lambda 10. The first section raises the question to be answered henceforth : is the Good to be conceived as anything separated or does it intrinsically belong to the universe, as a way of being? And if both ways, how so, and which way first, and why?According to a current reading, which is well established in the commentary tradition, Aristotle’s Good (...)
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  15.  4
    Le manuscrit Laurentianus 87.12 comme le témoin le plus ancien du Commentaire d’Alexandre d’Aphrodise à la Métaphysique d’Aristote. [REVIEW]Silvia Fazzo - 2017 - Chôra 15:675-704.
    Prolegomena pour une nouvelle modalite critique d’edition et de reference concernant le temoignage d’Alexandre sur le texte de la Metaphysique d’Aristote. Methode et cas d’etude : ‘Alexandre’ et le ‘telephone sans fil’ des apparats critiques in Metaphysique 1072b2‑3. Quel ‘Commentaire’ d’Alexandre? Un texte a re‑etablir. Les editions du commentaire d’Alexandre au XIXe siecle : le role du manuscrit Monacensis gr. 81, a. 1550 env.. L’edition Hayduck 1888 du commentaire d’Asclepius comme etude de cas parallele et comme source supplementaire. Le commentaire (...)
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  16.  9
    Le Bien de Platon et le problème de la transcendance du Principe. Encore une fois l’ἐπέκεινα τῆς οὐσίας de Platon.Rafael Ferber - 2017 - Chôra 15:31-43.
    The article again treats the question of whether ≪the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent?≫. Plato scholars such as Matthias Baltes and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being in dignity and power, but, on the other, is nevertheless not transcendent over being. The article delivers first the most important arguments for the thesis of Baltes and (...)
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  17.  10
    Platone ha effettivamente identificato il demiurgo del Timeo e l’idea del bene della Repubblica?Franco Ferrari - 2017 - Chôra 15:67-91.
    Un debat tres vif eut lieu parmi les commentateurs medioplatoniciens sur le rapport entre la forme du bien de la Republique et le demiurge du Timee. Certains d’entre eux, comme Plutarque et Atticus, parvinrent a identifier ces deux entites, d’autres, comme Numenius, a situer les deux principes dans une relation hierarchique, en attribuant au bien la qualification de ≪premier dieu≫ et de pere et au demiurge celle de ≪second dieu≫ et de producteur. Cet article se propose d’examiner la question de (...)
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  18.  2
    “Von hier nach dort”. Der Philosophiebegriff bei Platon.Franco Ferrari - 2017 - Chôra 15:705-709.
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  19.  2
    The Aristotelian Reception of the Idea of the Good According to Heidegger and Gadamer.Francisco J. Gonzalez - 2017 - Chôra 15:611-628.
    Pendant l’ete de 1928 Heidegger a offert un seminaire sur le troisieme livre de la Physique d’Aristote et donc sur l’explication aristotelicienne de la nature du mouvement. La derniere seance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est a cette occasion que Heidegger va au livre neuf de la Metaphysique pour essayer de comprendre la notion ontologique qui est a la base de l’interpretation aristotelicienne du mouvement : l’energeia. Mais dans les protocoles (...)
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  20.  1
    Autarcie du Bien et dépendance de l’être?Suzanne Husson - 2017 - Chôra 15:45-66.
    Self‑sufficiency of the Good and dependency of Being? From Republic to Sophist. Even thought Parmenides doesn’t use αὐτάρκης and any noun derived from this root, the Being is conceived by him as self‑sufficient. Plato, for its part, never uses this term concerning the intelligible reality ; however, in the Sophist, he allusively challenges Parmenides self‑sufficiency of Being and outlines an ontology that is conflicting with it. On the other hand self‑sufficiency is explicitly ascribed by Plato to the human good, to (...)
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  21.  1
    Sur le Bien de Numénius. Sur le Bien de Platon.Fabienne Jourdan - 2017 - Chôra 15:139-165.
    Mauro Bonazzi has shown how Numenius based his theology on his interpretation of Plato’s Timaios and Politeia. However, by giving the title On the Good to his own dialogue, Numenius inserts it in the line of the teaching that, according to the tradition, Plato would have orally given on this topic. After focusing briefly on this teaching and its problems, the paper examines how Numenius appropriated it, as it reached him. It will appear that Numenius conceives of the oral tradition (...)
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  22.  2
    Ce que les Gnostiques ont fait du Principe du Bien. Le cas de Basilide.Izabela Jurasz - 2017 - Chôra 15:487-514.
    The article examines the metamorphosis of the Platonic Principle of Good in the doctrine of Basilides, the 2nd century Christian gnostic. The Basilidian doctrine represents a radical form of dualism, in which the universe ‑ physical and metaphysical ‑ is born from an encounter between Light and Darkness. In his effort to liberate the Light from all contact with Darkness, Basilide refers to several different mediators. Analysing the Basilidian myth in the light of the Platonic writings brings out the paradoxes (...)
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  23.  3
    Y a‑t‑il, selon Plotin, une energeia du Bien?Laurent Lavaud - 2017 - Chôra 15:515-544.
    Is there an energeia of the Good according to Plotinus? The aim of this paper is to shed light on the tension between two conflicting perspectives concerning the Good in the philosophy of Plotinus. According to the first perspective, Plotinus claims that the the first principle completely transcends the energeia, which is strictly limited to the Intellect. According to the second, he ascribes a kind of immanent energeia to the One. I will examine the two series of texts in which (...)
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  24.  1
    La luce del Bene : l’essere e la coscienza, la materia e lo spirito. Su ciò che Platone tralascia nell’analogia fra il Bene e il sole.Salvatore Lavecchia - 2017 - Chôra 15:445-456.
    In Resp. 509c7 and 9 Socrates declares that he has omitted many things in the exposition of the analogy between the supreme Good and the sun. In fact Socrates’ exposition leaves some questions open which are seminal with regard to the interpretation of the aforesaid analogy : 1) Why Plato designates the sun as analogon of the Good? 2) Why the original manifestation of the Good consists in a plurality of intelligible beings? 3) Why the original manifestation of the Good (...)
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  25.  2
    L’icône dans la pensée et dans l’art. Constitutions, contestations, reinventions de la notion d’image divine en contexte chrétien.Graziano Lingua - 2017 - Chôra 15:709-716.
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  26.  3
    Aristote critique de Platon sur le bien pratique.Charlotte Murgier - 2017 - Chôra 15:293-311.
    This paper aims at investigating Aristotle’s criticism of Plato on the practical good. It confronts the practical functions attributed to the Idea of the good in Plato’s Republic to Aristotle’s objections against this Idea in the Ethics, objections that point out its practical inefficiency. Then I turn to Aristotle’s own elaboration of the practical good, showing how indebted it is to the treatment of the human good in the Philebus. This leads to assess how and how far Aristotle distances himself (...)
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  27.  2
    L’idée du bien chez trois platoniciens modernes.Michel Narcy - 2017 - Chôra 15:653-672.
    This paper consists in three case studies of modern French philosophers who drew their inspiration from Plato : Emile Chartier, known under his nom de plume Alain, famous as a teacher in the twenties of the last century, and two of his pupils, Simone Petrement and Simone Weil. Great admirer of Plato, Alain taught the survival of his main thoughts through all the philosophical tradition and their agreement with the rationalistic mood of 19th‑20th century philosophy. This implied that these thoughts (...)
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  28.  2
    Penser le Bien et le Mal avec Empédocle.Jean‑Claude Picot - 2017 - Chôra 15:381-414.
    A ready answer to the question of Empedocles’ thinking about Good and Evil is to be found in Aristotle, who provides us with this simple rule of thumb : Good is associated with Love, and Evil with Hate. Fundamentally obvious as that rule may be, we need to go beyond Aristotle’s words. This article investigates several topics : fire, the sun, water, the hoard of divine thought, reincarnation, Empedoclean ethics, and, finally, the Blessed Ones. Complexity rules our quest to determine (...)
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  29.  1
    Simone Weil, Platon et le Bien.Fernando Rey Puente - 2017 - Chôra 15:629-651.
    The aim of this article is to provide an overview about Simone Weil’s interpretation of the Good in Plato. The article has two parts. In the first one, we focus on her exegesis of the ancient Greek civilization and of the Pythagorean tradition. We also signalize that her interpretation cannot be confused with the one done in Neoplatonism. After that, we investigate her interpretation of Plato’s philosophy with special emphasis on two dialogues : Republic and Timaeus. In the second part (...)
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  30.  2
    Quel nom pour le Principe? Un problème chez Plotin et Proclus.Sylvain Roux - 2017 - Chôra 15:545-564.
    The question to know which name to attribute to the First principle is a difficult question in the Neoplatonic tradition. Indeed, as this one is situated beyond being, no term can apply to him and thus it is only in a negative way that it can be described. But the problem also settles about another aspect because, as first term, it performs a causal function. Thus it is advisable to know if certain terms turn out more appropriate than others to (...)
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  31.  1
    Bonté, rationalité et impuissance chez le démiurge Stoïcien.Ricardo Salles - 2017 - Chôra 15:93-110.
    Why does the Stoic demiurge cause the conflagration? In this paper, I revisit some issues addressed in Salles 2005 and argue that the conflagration is the result of an incapacity in the demiurge for creating an everlasting and uninterrupted cosmic order. Also, I bring out in more detail the parallel between the Stoics and Plato at Tim. 75a‑c, why cosmic order is the ultimate end pursued by the demiurge, what is the physical mechanism that leads up to the conflagration, and (...)
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  32.  2
    Le Peuple philosophe.Giulia Sissa - 2017 - Chôra 15:203-218.
    Une premisse majeure met en place les arguments les plus normatifs de la Republique : les caracteres des hommes sont la cause des caracteres des cites. Le gouvernement de Kallipolis est le meilleur de tous, explique Socrate, pour une raison tres simple : c’est le gouvernement des meilleurs. Dans une demokratia, en revanche, n’importe qui peut revetir un role de pouvoir par tirage au sort, et n’importe qui peut dire n’importe quoi. Tandis que les meilleurs des Gardiens se soucient du (...)
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  33.  2
    Heidegger e l’idea platonica del bene.Franco Trabattoni - 2017 - Chôra 15:591-610.
    Dans un travail anterieur j’ai essaye de montrer que Heidegger a finalement refuse de faire place, dans sa philosophie, a la notion platonicienne d’idee, bien qu’elle semblait, selon un certain point de vue, etre une figure capable de representer l’ouverture originelle de l’être qui était au coeur des recherches de Heidegger dans les annees qui entourent Etre et Temps. La raison de cela, a mon avis, est que l’approche aristotelicienne de la philosophie de Platon par Heidegger explicitement adoptee conduisait au (...)
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  34.  1
    Note liminaire.Anca Vasiliu - 2017 - Chôra 15:7-11.
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  35.  1
    To siôpoumenon agathon.Mario Vegetti - 2017 - Chôra 15:17-29.
    La discussione sull’idea del buono occupa uno spazio marginale nel libro VI della Repubblica, ma comporta un eccezionale impegno teorico : di qui la vastita della letteratura esegetica che contrasta con la brevita del testo platonico. Il problema cruciale e questo : in Repubblica VI 504a‑509c to agathon non e piu solo un principio di valorizzazione e un criterio di valutazione di cose e condotte – com’e consueto in Platone – ma assume il ruolo di principio ontologico ed epistemologico. Questa (...)
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  36.  1
    Denys l’Aréopagite et le principe donateur de bien.Marilena Vlad - 2017 - Chôra 15:565-587.
    In this article I discuss the perspective of Dionysius the Areopagite regarding the problem of the absolute Good. I begin with a short outline of the main Neoplatonic ideas concerning the identity between the One and the Good. I then try to show how, in Dionysius’ thinking, the role of the Good changes. The Good appears as the source of all procession and it aquires more and more names, as the procession advances. However, I also try to show the reverting (...)
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