Download Ancient Readings of Plato’s 'Phaedo' by Sylvain Delcomminette, Assistant Professor of Ancient PDF

By Sylvain Delcomminette, Assistant Professor of Ancient Philosophy and Intellectual History Pieter D'Hoine, Marc-Antoine Gavray

Plato’s Phaedo hasn't ever did not allure the eye of philosophers and students. but the historical past of its reception in Antiquity has been little studied. the current quantity for this reason proposes to check not just the Platonic exegetical culture surrounding this discussion, which culminates within the commentaries of Damascius and Olympiodorus, but in addition its position within the reflections of the rival Peripatetic, Stoic, and Sceptical schools.
This quantity therefore goals to make clear the surviving commentaries and their assets, in addition to on much less commonly used elements of the heritage of the Phaedo’s historic reception. through doing so, it could actually support to elucidate what old interpreters of Plato can and can't provide their modern opposite numbers.

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Pour ce faire, certes, il n’ invoque pas Platon ni le Phédon, mais plutôt les physiologues, qui tous ont fait usage de couples de contraires pour rendre compte du devenir (cf. 188a19–27, b26–30). Cependant, les physiologues posaient chacun un ou des couples de contraires comme principes (cf. 188b30–36); ils ne procédaient pas encore à la généralisation consistant à poser la contrariété elle-même comme principe du devenir. C’est cette généralisation qu’Aristote opère dans ce chapitre grâce à l’analogie (ἀνάλογον, 189a1) qui lui permet d’affirmer que ses prédécesseurs « disent d’ une certaine manière la même chose et d’une autre des choses différentes les unes des autres» (188b36–37).

Yet Gertz does not develop this point further. e. 12 So much by way of introducing parts of the material and some of its problems. I will selectively deal with a few later, but first I need to comment on the modern readers of these fragments. By placing particular emphasis on the label aporiai for these puzzles, Repici has interpreted the aporia in a technical sense, relating them to the method in Plato’s dialogues and Aristotle’s treatment of dialectic. But her justification for this is less than satisfactory and she rather overstates her case, importing a notion of dialectic which does not accurately describe the nature of Strato’s arguments.

Or qu’il ait en l’occurrence lu ce texte précis de cette manière me paraît garanti par le fait qu’il en offre une réécriture dans le premier livre de la Métaphysique. Comme on le sait, ce livre commence par l’ affirmation du désir universel du savoir et la recherche de ce en quoi le savoir le plus parfait peut consister. Pour ce faire, Aristote passe d’abord en revue les différentes étapes par lesquelles le savoir se constitue progressivement – sensation, phantasia, mémoire, expérience, science –, selon un schéma que l’on retrouvera dans le dernier chapitre des Seconds analytiques (ii 19) et qui n’est pas sans rappeler celui que cite Socrate au début de son autobiographie parmi les explications des premiers physiologues (Phd.

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