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Plato: Metaphysics* (160 | 14)

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  1. El Llanto y la Pólis.Aida Míguez Barciela - 2019 - Madrid: La Oficina de Arte y Ediciones.
    Partiendo de Homero, se emprende una lectura de ciertas tragedias de Sófocles y de Eurípides. Alcestis muere por la belleza; Medea se queda en el aire; la casa se ha corrompido y la pólis ha caído enferma. Para implantar el nuevo proyecto político y apostar con determinación por la igualdad ciudadana, la pólis debía contener el llanto y reprimir las lágrimas por los parientes muertos, lo cual exigía contener y reprimir a las mujeres. Este ensayo intenta comprender en qué sentido (...)
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  2. When Did Kosmos Become the Kosmos?Phillip Sidney Horky - 2019 - In Cosmos in the Ancient World. Cambridge: pp. 22-41.
    When did kosmos come to mean *the* kosmos, in the sense of ‘world-order’? I venture a new answer by examining later evidence often underutilised or dismissed by scholars. Two late doxographical accounts in which Pythagoras is said to be first to call the heavens kosmos (in the anonymous Life of Pythagoras and the fragments of Favorinus) exhibit heurematographical tendencies that place their claims in a dialectic with the early Peripatetics about the first discoverers of the mathematical structure of the universe. (...)
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  3. Providencia divina y valor ontológico de los singulares: la polémica filosófica tardoantigua y la posición de Orígenes y de Nemesio de Émesa.Francisco Bastitta-Harriet - 2012 - Patristica Et Medievalia 33:37-50.
    El presente trabajo se concentra en el debate acerca de los alcances de la providencia que tuvo lugar entre las escuelas estoica, platónica y peripatética entre las siglos I y III de nuestra era. En ese contexto, analiza el problema del status ontológico de los singulares en Orígenes de Alejandría y Nemesio de Émesa. Influidos primariamente por la síntesis filoniana entre las distintas teorías griegas de providencia y la de las Escrituras, estos autores fundan la consistencia de los singulares en (...)
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  4. On the Separability and Inseparability of the Stoic Principles.Ian Hensley - 2018 - Journal of the History of Philosophy 56 (2):187-214.
    Sources for Stoicism present conflicting accounts of the Stoic principles. Some suggest that the principles are inseparable from each other. Others suggest that they are separable. To resolve this apparent interpretive dilemma, I distinguish between the functions of the principles and the bodies that realize those functions. Although the principles cannot separate when realizing their roles, the Stoic theory of blending entails that the bodies that realize those roles are physically separable. I present a strategy for further work on the (...)
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  5. "Time and the Timeless in Greek Thought".David Kolb - 1974 - Philosophy East-West:137-143.
    A study timeshowing that the relation of time and timeless in greek philosophers was more nuanced and complex than is commonly thought.
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  6. Princípios da natureza na Física A, de Aristóteles: pré-socráticos, Platão.José Trindade Santos - 2011 - Anais de Filosofia Clássica 9:17-45.
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  7. Anaxagorae Homoeomeria.David Torrijos-Castrillejo - 2015 - Elenchos: Rivista di Studi Sul Pensiero Antico 36:141-147.
    Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  8. Teofrasto: Metafísica.David Torrijos-Castrillejo - 2015 - Hypnos 35:144-173.
    Spanish translation of Theophrastus' work called Metaphysics.
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  9. How Nothing Can Be Something: The Stoic Theory of Void.Vanessa de Harven - 2015 - Ancient Philosophy 35 (2):405-429.
    Void is at the heart of Stoic metaphysics. As the incorporeal par excellence, being defined purely in terms of lacking body, it brings into sharp focus the Stoic commitment to non-existent Somethings. This article argues that Stoic void, far from rendering the Stoic system incoherent or merely ad hoc, in fact reflects a principled and coherent physicalism that sets the Stoics apart from their materialist predecessors and atomist neighbors.
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  10. John Philoponus: Closeted Christian or Radical Intellectual?George Couvalis - 2011 - Modern Greek Studies (Australia and New Zealand) 15:207-219.
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  11. The Transcendence of Sophia in Plotinus' Treatise on Intelligible Beauty.Daniele Bertini - 2007 - In Robert M. Berchman & John F. Finamore (eds.), Metaphysical Patterns in Platonism. University Press of the South. pp. 34-44.
    I consider an argument by Plotinus to show how the notion of transcendence is used in explaining the nature of knowledge. The argument is set forth in sections 4-6 of the treatise V.8 (31). In my opinion this argument provides a good example of the philosophical frame of Platonism. I sum up this frame in the following theses: a) for a thing being is to be real and true; so that for a thing being real and being true is equivalent; (...)
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  12. Aiheesta toiseen: Heidegger, Parmenides ja ajattelun lähtökohdat.Jussi Backman - 2004 - Ajatus 61:209-251.
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  13. Proclus on Place as the Luminous Vehicle of the Soul.Michael Griffin - 2012 - Dionysius 30:161-186.
    Proclus argues that place (topos) is a body of light, identified as the luminous vehicle of the soul, which mediates between soul and body and facilitates motion. Simplicius (in Phys. 611,10–13) suggests that this theory is original to Proclus, and unique in describing light as a body. This paper focuses on the function of this theory as a bridge between Proclus’ physics and metaphysics, allowing the Aristotelian physical notion of “natural place” to serve as a mechanism for the descent and (...)
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