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The stereotype of "Platonic love" that developed during the Renaissance implies a type of relationship, between two people of the opposite gender, which does not involve sexual activity. A new examination of certain relevant texts by Neoplatonists such as Plotinus, Porphyry, Hierocles, Hermias, Proclus and Olympiodorus, written during the period of Late Antiquity, establish that the question of sexuality is present in the very architecture of their systems, thus maintaining a coherent approach over time. "Mixed love", tending towards the sexual union that enables the conception of children, is morally good. Through an exegesis of the Symposium, Phaedrus and First Alcibiades, each of these Neoplatonic philosophers explores sexuality through the prisms of cosmology, ethics and political theory.

This article analyses the Plotinian reconsideration of the link between the definition of happiness and the homonymy of life. To safeguard Platonism, Plotinus inverts the Aristotelian discussions of homonymy and its metaphysical implications, and presents the prior-posterior relationship in terms of progressive degradation. Happiness does not consist of "life" in general (understood in a univocal sense) nor of the "rational life" (understood as the sum of genus and specific difference); rather, it consists of the life that is situated in the ontologically first and most perfect degree, which is the life that pertains to intelligence and is consubstantial with it, and of which the other lives are progressively degraded derivations. The man who possesses the first and perfect life of the intelligible in actuality, like the gods, can be considered happy.

En este trabajo, a través de un recorrido por una selección de diferentes escritos de Castoriadis, deteniéndonos especialmente en los seminarios que dedica al Político de Platón, se discute su apartamiento de la tradición platónica y (neo)platónica. Castoriadis sitúa a Platón al otro lado de una interpretación teórica y académica: la Grecia antigua que Castoriadis reivindica, desde la ontología política que construye, no es un paradigma, sino un "germen" de autonomía que permitirá comprender el nacimiento de la democracia, de la filosofía y de la historia para transformarse a sí mismo y a la sociedad. ; In this paper, we explore a selection of Castoriadis' writings, paying special attention to the seminars devoted to Plato's Statesman, and discuss his divorce from the Platonic and (Neo)Platonic tradition. Castoriadis places Plato beyond a theoretical and academic interpretation: the Ancient Greece that Castoriadis claims, from his political ontology, is not a paradigm, but a "germ" of autonomy, by which understand the birth of democracy, philosophy and history in order to transform himself and society.

Este artículo intenta aproximarse a la figura femenina de Hiparquia de Maronea, identificando su lugar dentro del cinismo antiguo, movimiento filosófico contestatario de finales del siglo iv a. C. Su figura sería ejemplo de una mujer "extradoméstica", opuesta completamente a la imagen de la mujer ateniense que permanece recluida en el interior de la casa, respetando celosamente las leyes del silencio. Al respecto, para descifrar las claves de Hiparquia, es fundamental y muy significativo considerar el "matrimonio de perros" (kynogamía) como la expresión más elevada del éros cínico. La kynogamía implica una ruptura radical con el matrimonio convencional, en cuanto institución religiosa, social y política que determina en el oîkos el lugar de las mujeres en la antigüedad, y constituye el punto culminante de la unión erótica cínica, al poner de manifiesto su "indiferencia" (adiaphoría) respecto al acto sexual. Hiparquia, comparada con Artemisa, se sitúa en los confines de lo salvaje, unida a su esposo, Crates de Tebas, vive en co-herencia según las leyes de la naturaleza. ; This paper aims to approach the figure of Hiparccia of Maroneia, by identifying her place within the ancient cynicism, a rebellious philosophical movement of the end of the IV century B.C. Her figure is asserted to be an example of an "extra-domestic" woman, entirely opposed to the image of the Athenian woman who remains confined in the house, earnestly observing the laws of silence. In order to figure out the keys of Hipparchia's character, it is both crucial and highly significant to consider the "dog-coupling" (cynogamy) as the ultimate expression of cynical eros. Cynogamy implies a radical break with conventional marriage, as a religious, social and political institution determining the oîkos as the place of women in antiquity. Cynogamy is also the culminating point of cynical erotic union, underscoring its "indifference"

This paper explores the central thesis of the story of Atlantis put forward by Proclus in his Commentary on Plato's Timaeus. For Proclus, who interprets this story eight centuries after his invention by Plato, the Atlantean account does not constitute the "birth of fiction", nor a historical novel composed in order to critize the politics of his time, but a total historical account, "entirely true". The conflict between ancient Athens, the city of Athena, and Atlantis, dedicated to Poseidon, exposes an episode of the constitution of the cosmos of which the history of humanity is a part. Therefore, the story of Atlantis is a representation of the new creation or second demiurgy. ; This paper benefited from the support of two Spanish R&D projects: Acis&Galatea H2015/HUM-3362 (Community of Madrid) and HAR2017-83613- C2-2-P (Ministry of Economy, Industry and Competitiveness), and is part of the activities of the UAM Research Group: "Influences of Greek Ethics on Contemporary Philosophy" (Ref. F-055)

En este artículo se explora la arquitectura dinámica de la Consolación de la Filosofía de Boecio según la exposición de la ordenación jerárquica de las virtudes establecida por Porfirio en la Sentencia 32. El libro I concierne a la virtud del hombre político. El libro II y los ocho primeros capítulos del libro III pueden leerse desde la perspectiva neoplatónica de las virtudes purificadoras. El libro III, particularmente los capítulos 9-12, conecta con la perspectiva de las virtudes teoréticas, ya que abordan el regreso del alma al primer principio, identificado con el Bien. Y, por último, desde el capítulo 5 del libro IV y todo el libro V, las virtudes paradigmáticas corresponderían a la investigación dialéctica sobre la providencia, el destino y el libre arbitrio ; This paper explores the dynamic architecture of the Consolation of Philosophy of Boethius according to the exposition of the hierarchical arrangement of virtues established by Porphyry in Sentence 32. Book I deals with the virtue of the political man. Book II and the first eight chapters of Book III, for their part, can be read from the Neoplatonic perspective of purifying virtues. Book III, particularly chapters 9-12, links with the perspective of the theoretical virtues, since they address the return of the soul to the first principle, identified with the Good. And finally, from chapter 5 of book IV and the entire book V, the paradigmatic virtues would correspond to the dialectical research on providence, destiny and free will

The Athens of the second half of the V century B.C. probably expresses the best conception of active citizenship, but in this city-state, women, slaves and metics were excluded from citizenship. For its part, Alexandria, the lighthouse city founded by Alexander the Great, arises in Egypt, takes root in ancient Athens, but goes through the collapse of the polis and the emergence of cosmopolitanism, setting a new world order, technological and cultural

En este artículo se explora la arquitectura dinámica de la Consolación de la Filosofía de Boecio según la exposición de la ordenación jerárquica de las virtudes establecida por Porfirio en la Sentencia 32. El libro I concierne a la virtud del hombre político. El libro II y los ocho primeros capítulos del libro III pueden leerse desde la perspectiva neoplatónica de las virtudes purificadoras. El libro III, particularmente los capítulos 9-12, conecta con la perspectiva de las virtudes teoréticas, ya que abordan el regreso del alma al primer principio, identificado con el Bien. Y, por último, desde el capítulo 5 del libro IV y todo el libro V, las virtudes paradigmáticas corresponderían a la investigación dialéctica sobre la providencia, el destino y el libre arbitrio. Palabras clave: Consolación, Boecio, Ética neoplatónica, Neoplatonismo, Porfirio.AbstractThis paper explores the dynamic architecture of the Consolation of Philosophy of Boethius according to the exposition of the hierarchical arrangement of virtues established by Porphyry in Sentence 32. Book I deals with the virtue of the political man. Book II and the first eight chapters of Book III, for their part, can be read from the Neoplatonic perspective of purifying virtues. Book III, particularly chapters 9-12, links with the perspective of the theoretical virtues, since they address the return of the soul to the first principle, identified with the Good. And finally, from chapter 5 of book IV and the entire book V, the paradigmatic virtues would correspond to the dialectical research on providence, destiny and free will. Keywords: Consolation, Boethius, Neoplatonic ethics, Neoplatonism, Porphyry.