The purpose of this paper is to present the foundations of metaphysical atomism from the production of knowledge in classical antiquity. It is not necessarily opening any kind of discussion about the production of contemporary knowledge about the reality of the atom. It is to present the theoretical foundations of Greek base, whose effects were felt in later developments of the metaphysical atomism. Thus, the intention is not to present a specific work of the History of Philosophy and History of Science, but rather a study of the philosophy of science in the context of its history; therefore faced the question of what would be the epistemic competence that defines philosophy in its essence, we found another way to try to determine it unless referring to his own story.
The subject of this article is the antagonism among two philosophical "schools" developed from opposites principles: the ionian and italic "schools". The former developed since Thales, passing through Anaximander, Anaximenes, Heraclitus, Leucippus, Democritus, Epicurus... wich philosophy is called materialist. The second, from Parmenides, Zenon... till mainly Socrates, Plato and Aristotle, wich is called idealist. The proposal is a scheme rereading of this history and a minimun questioning of its consequences. Since the Antiquity it can be seeing that the philosophers used to reconize the existence of that antagonism and wittingly used to battle among themselves, and as the history tells, the victorious were the idealists. It is not a exaustiv study about each one of those philosophers but only a few, those that I consider the most exemplary in the beggining of the greek phillosphy. It is considered yet how this antagonism has been negligected by the manuals of philosophy history. As the only way to show it is through the texts and testimonials themselves of the philosopheres thinking, the lector will find with greater emphasis an analysis of the atomism development by Leucippus from Anaximenes philosophy, in the opposite way of the usual assertion according to wich atomism has been arised from Parmenides doctrine of the Being.
Deleuzian criticisms of representational thinking converge on the understanding of thought as a recognitive process. To recognize is to think. Among all the problems concerning such a model of thought, there is a fundamental obstacle to recognition: it does not recognize what does not fit into its previously established premises and which delimit the linearity of correct thinking. Thus, as Deleuze warns us, the difference has never been thought for itself. In such a notion, the difference is just an opposition to the equal. In one of his dialogues with the philosophical tradition, the French thinker found a punctual gap in the thinking of the Greek philosopher Aristotle where difference is brought up. A moment when the difference emerged and was almost considered by itself, and which was called "the happy Greek moment" by Deleuze. It is about Aristotelian thought of difference, that Greek moment and the conceptual criticism that Deleuze conducts to compose his theory that the article will deal with.
In this study, dedicated specifically to 'The Origins of Greek Thought', we would like to show how Vernant's analysis method of the different moments that defined the human's history proceeds above all through the systematic examination of the constitutive relations that differentiated them as such or such. However, as its development is unfolded, we also believe that we can demonstrate the existence of a thought implicating a series of concepts that, from the perspective of a philosophical reflection, have inseparably bounded to them an understanding on the problem of the nature of action, as well as the relation between action and the sense or animation that it expresses in its performance. When defining the different elements and roles of a historical context, not as isolated terms in and by themselves, but through the complex state of interactions which they found themselves in, Vernant demonstrates to conceive a character as that which distinguishes itself for the actions he performs, but these actions, on the other hand, as an activity that solely differentiates as such or such together with what it's interacting with. Furthermore, this condition has shown us to be accompanied by the capacity of action to express the constitutive relations that it entertains with its surroundings. Far from suggesting a timeless Form that could subsist indifferent to the changes happening at the level of the interactions between the elements of a network of relations, the animations expressed by its characters are autochtonous and varies at the same speed in which their activity transforms.
At the beginning of the twentieth century it would be unthinkable, among European scientists, to separate natural science and philosophy. Physicists-philosophers were scientists such as Einstein, Bohr, Heisenberg, Schrödinger, among others, who refounded physics by laying the foundations of quantum mechanics and special and general relativity. In this paper we briefly review how some of these thinkers have looked at the issues of the value of science, the relationship between science and philosophy, and the importance of Greek philosophy to nuclear physics and quantum theory.
Apresentamos uma interpretação da teoria da ação política desenvolvida por Hannah Arendt na obra A Condição Humana. A capacidade de agir é analisada a partir de sua extrema fragilidade, inerente às condições humanas da natalidade e da pluralidade. Pretende-se demonstrar de que modo, a fim de superar essa fragilidade da ação, a Antiguidade grega pré-filosófica instaurou a experiência democrática da polis. Muito mais que uma mera mutação nas organizações sociais antigas, a fundação da polis é uma autêntica instauração do político ou do advento do plano político, cujo domínio de experiência é a liberdade. ; We present an interpretation of the theory of political action developed by Hannah Arendt in her work The Human Condition. The capacity to act is analyzed from the point of view of its extreme fragility, something that is inherent in the human conditions of birth and plurality. We intend to demonstrate how, in order to overcome this fragility of action, pre-philosophical Greek Antiquity established the democratic experience of the polis. The foundation of the polis, far from being a mere mutation in ancient social organizations, is an authentic establishment of the dimension of the political, whose domain of experience is freedom.
Since 2009, with the eruption of the Greek part of the crisis, and until the European Council in December 2011, the crisis has known three different moments. The first concerns the "Greece as an isolated case", the second is related with the possible contagion to Ireland and Portugal, and the third one refers to the short term crisis management and the concomitant need to adopt structural solutions for the future. Adapted from the source document.
Res into matters of. a pol'al nature is far more ancient than the recent development of pol'al sociol (PS). The origin of such res must be sought in the Greece of Socrates, where free citizens participated in every aspect of pol'al life. It was only much later that pol'al life became a life apart, & that the relative independence of the 'soc' & 'pol'al' became accepted as an accomplished fact. In our day, we are once more identifying these 2 concepts. Pol'al sci is still the inheritor of the preoccupations of the classical philosophers of antiquity in that it devotes itself voluntarily to the construction of an Ideal State; on the contrary, PS is not interested in res of that nature. It is 'sociol' in that it studies in a sci'fic fashion all the aspects of soc life & 'pol'al' in that the aspect studied deals with the means of conquest, of the exercise & loss of power. Its field of res is an esp wide one. Tr by J. A. Broussard from IPSA.
This article presents a reading of the Etymologies of Isidore of Seville, a seventeenth-century Spanish bishop, as a manual for the formation of clerics and lay people, taking as its main axis the transmission (and emulation) of Greco-Roman culture in Visigothic Spain. Taking Isidore as an educator, we insert his work in the Visigothic context to understand how his manual presents contents of Greco-Roman culture as ideal and worthy of emulation, with special emphasis on government, history, the liberal arts, nature, man and society. The establishment and legitimacy of the kingdom would be connected with the method of reproducing the manuscripts of roman culture, actions that would reach a peak under the direction of the bishop Isidore of Seville: Royal counselor, administrator of monasteries and 'bishop schools', which would train man fit to be agents both of the royal and ecclesiastic powers. Being a major Church authority in the peninsula, he helped to consolidate the legitimacy of the Visigothic kingdom in the territory. The analysis of the best known work of the bishop of Seville reveals both the use of the classical roman culture in the recent 'barbarian' kingdom as the great value associated to it by these men, as well as exposes the mindset and conceptions about the world and the society of that context. ; Este artículo realiza una lectura de las Etimologías de Isidoro de Sevilla, obispo español del siglo VII, como un manual de formación de clérigos y laicos, tomando con eje principal de análisis la transmisión (y la emulación) de la cultura grecorromana en España Visigoda. Tomando Isidoro como un educador, insertamos su obra en el contexto visigodo para comprender de qué manera su manual presenta contenidos de la cultura grecorromana como ideales y dignos de ser emulados, con especial énfasis para el gobierno, la historia, las artes liberales, la naturaleza, el hombre y la sociedad. El establecimiento y legitimación del reino visigodo estarían conectados con el método de la reproducción de manuscritos de la cultura romana, acciones que alcanzaron un ápice bajo el mando del Obispo Isidoro de Sevilla: consejero real, administrador de los monasterios y 'escuelas de obispo', que crearían hombres aptos para ser agentes del poder regio y eclesiástico. Él fue la mayor autoridad de la Iglesia en la península, ayudando a consolidar la legitimidad del reino visigodo en el territorio. El análisis de la obra más conocida del obispo de Sevilla revela tanto la valoración como el uso de la cultura clásica romana en el naciente reino 'bárbaro', como expone la mentalidad y las concepciones de mundo y sociedad de aquel contexto. ; Este artigo realiza uma leitura das Etimologias de Isidoro de Sevilha, bispo espanhol do século VII, como um manual de formação de clérigos e leigos, tomando com eixo principal de análise a transmissão (e a emulação) da cultura greco-romana na Espanha Visigoda. Tomando Isidoro como um educador, inserimos sua obra no contexto visigodo para compreender de que maneira seu manual apresenta conteúdos da cultura greco-romana como ideais e dignos de serem emulados, com especial ênfase para o governo, a história, as artes liberais, a natureza, o homem e a sociedade. O estabelecimento e a legitimação do reino visigodo estariam conectados com o método da reprodução de manuscritos da cultura romana, ações que atingiram um ápice sob o comando do bispo Isidoro de Sevilha: conselheiro real, administrador dos monastérios e 'escolas de bispo', que criariam homens aptos para serem agentes do poder régio e eclesiástico. Ele foi a maior autoridade da igreja na península, ajudando a consolidar a legitimidade do reino visigodo no território. A análise da mais conhecida obra do bispo de Sevilha revela tanto a valoração quanto o uso da cultura clássica romana no nascente reino 'bárbaro', como expõe a mentalidade e as concepções de mundo e sociedade daquele contexto.
The central theme of this article remains around persuasion and how it appears in the political thought of Hannah Arendt. Our purpose is to show the fecundity and the limits of this topic concerning the sphere of human affairs. We believe that an investigation about Arendt's nuances of persuasion involves two different directions, and for that we will assume two lines of thought that will allow us to step into this debate. Therefore, we will analyze the arendtian perspective as far as persuasion is concerned. On the one hand there is the theme appearance in the recovery of the experience of the Greek polis, and on the other hand its acknowledgement by the report of Adolf Eichmann's trial. We intend to explore how the issue of persuasion is stated in a contrasting way in arendtian thought. The work will be elucidated through specific considerations regarding persuasion's presence in two spaces of a public nature, which are the Greek agora and the court.
he pleasures and difficulties of urban life are our starting point for this essay. We congregate some authors who had dealt with this subject: the 'desire of the city', strong motivation that impel the men for the collective life, and the 'desire in the city', the individual impulses that can make difficult the formation of this collective life. Through Sade, Calvino and Perec, we go to arrive at the Greek Polis, where the aspect politician of the collective life appeared for the first time. Since the Greeks, therefore, there is the question: how can be possible the life in the cities? ; Os prazeres e as dificuldades da vida nas cidades são o nosso ponto de partida para esse texto no qual fazemos um passeio por alguns autores que trataram deste tema: o equilíbrio entre o 'desejo de cidade', ou seja, a forte motivação que impele os homens para a vida coletiva, e o 'desejo na cidade', os impulsos individuais que podem dificultar a formação de um conjunto coeso. Passando por Sade, Calvino e Perec, vamos chegar à origem desse embate na polis grega, ali onde o aspecto político da vida coletiva é pela primeira vez trazido à cena. Desde os gregos, portanto, o homem se pergunta: como pode ser possível a vida nas cidades?
This paper aims to analyze the process of art's moving into the purview of aesthetics. Therefore, Martin Heidegger follow some concepts developed by the greeks, for instance the conjunction between matter and form and art as mimesis. The german philosopher also explain the relation between subject and object as the time of the world picture's assumption. Considering the interpretations given by the modern thinkers, Heidegger evaluate how the artwork becomes a support of sensitive experiences and how the judgment of taste associated aesthetics with the beauty and our sensibility.
