La exposición y crítica de las doctrinas antiguas tiene un lugar importante en los escritos de Aristóteles. Sin embargo, ciertas dudas se han vuelto corrientes acerca de la confiabilidad de sus descripciones. Más aún, se ha sostenido que Aristóteles deforma la comprensión histórica a través de la introducción de conceptos y términos propios. En este libro se aborda el problema a través de un análisis de las críticas que Aristóteles dirige a la teoría platónica de las Ideas, que permite explicar (...) la constitución y desarrollo de importantes conceptos aristotélicos a partir de la confrontación dialéctica con las doctrinas de su maestro. En efecto, las dificultades genuinas que Aristóteles descubre en el platonismo constituyen el motor para gestar nuevos conceptos, que no son ajenos, sino que surgen como implicaciones del examen crítico. Así, la imposición de términos propios no debe interpretarse como distorsión, sino como el modo que Aristóteles adopta para exhibir su particular solución a los problemas que los filósofos anteriores dejaron sin solución. (shrink)

In the great kingdoms of ancient Mesopotamia, the king’s power was often evoked by means of lion symbolism. This has led scholars to conclude that lion motifs, and especially that of the lion-slaying hero, in early Greek art and literature were cultural borrowings from the more populous and urbanised civilisations to the east. Yet it is also notable that the Greek tradition, at least from the time of the Homeric poems, tended to problematise the ethics of the leonine man. This (...) article explores the function of lion imagery in narratives of elite masculinity in western Asia and early Greece respectively. It will argue that Greek myth and epic reflect on and problematise any potential equation between lions and kingly prestige, power and masculinity, instead drawing attention to the savagery and social isolation of the lion-like man-of-power, and his difficulty in conforming to the expectations of civilised society. (shrink)

En este trabajo defenderé que los erísticos del Eutidemo se dedican a la sofística tal como esta es definida en el Sofista. Propondré que en tanto la quinta y la séptima definición se sirven del concepto de ἀντιλογικός, ambas son capaces de capturar el componente dialéctico y refutativo de la práctica erística. Preferiré indentificarlos con la séptima no sólo porque constituye la definición final del sofista, sino también porque esta incluye entre sus determinaciones el empleo engañoso de tal forma de (...) argumentación, rasgo que se ajusta más a la erística que el cobro de dinero, elemento principal de la quinta. (shrink)

¿Qué significa exactamente la frase aparentemente inocua “das Selbst” en la ontología fundamental de Heidegger? ¿Tiene Heidegger realmente una “teoría del yo” de la misma manera que, digamos, Descartes, Locke o Husserl? Esto es lo que a menudo han concluido muchos intérpretes de Ser y tiempo, y es precisamente esa tesis la que el presente artículo intenta criticar. Heidegger no solo rechaza la suposición de un yo sustancial, en la línea de la concepción de Descartes, sino que también refuta cualquier (...) “yo” entendido como simple presencia, cualquier núcleo interno del Dasein, e insiste en la conexión intrínseca entre las “egologías”, de Descartes a Husserl, y la “ontología tradicional”. Lo que parece estar en juego en el planteamiento ontológico fundamental de la Selbstheit y del Selbstsein es más bien un cambio de paradigma completo, ya que ambos conceptos se refieren a “modos de ser” o “modos de existir” del Dasein, y de ninguna manera a un ser idéntico a sí mismo o a una condición de su identidad consigo mismo. Al tratar de investigar la economía de los conceptos existenciales relacionados entre sí de Jemeinigkeit, Selbstheit y Man-selbst, este artículo afirma que la ruptura de Heidegger con las “egologías” clásicas es mucho más profunda de lo que a menudo se ha pensado, y que el fenomenólogo de Messkirch, en lugar de intentar dar una nueva respuesta a viejas cuestiones, plantea una pregunta completamente nueva. (shrink)

It is perhaps time to revivify our other name in Greek: phos. For although the Greeks named us anthrôpos, they also called us phos. And the Greeks used the word phos because we are like light. Indeed, our way of being light-like is illuminating, which illuminates being and the truth of being, so that it can be thought and said, imagined, and sensed—especially insofar as we are this illumination. Thus, it is time to reclaim phos as our name and so (...) rethink what it means to illuminate, whether we light up everything that is, as well as ourselves, or not. (shrink)

Hecuba's grief upon learning of Hector's death in Hom.Il. 22.430‒6 and in the presence of his corpse later on inIl. 24.747‒59 seems to foreshadow the queen's miserable fate in the aftermath of the fall of Troy. In the subsequent literary tradition, the character of Hecuba ends up merging with the destiny of her city: as Harrison points out with reference to Seneca'sTroades, Hecuba, the Latin counterpart of Greek Hekabe, functions as a metaphor for the fall of Troy (118), even represents (...) the fallen Troy itself (128). In turning into an exemplar of maternal grief, she also comes to embody the vicissitudes of fortune. In these pages, I am interested in exploring a possible wordplay on the queen's name in Seneca'sTroades, which may have originated, as I suggest, from Hecuba's distinctive posture in Euripides’ diptychHecubaandTrojan Women(for convenience's sake I will employ the Latin form of the name throughout these pages with the exception of a few passages, in which the Greek form ‘Hekabe’ will be used in order to bring to the fore an etymological connection I will discuss below). (shrink)

Nouns and personal names ending in –εύς –ῆϝος are unique to Greek, and have often been deemed pre-Hellenic in origin simply on account of the lack of Proto-Indo-European (PIE) correspondences. Our failure to find convincing etymologies for βασιλεύς, ἑρμηνεύς, and βραβεύς has itself contributed to this view. However, we should hesitate, for general reasons, to posit pre-Hellenic origins for these words, since viable explanations both of βασιλεύς and of ἑρμηνεύς (if not of βραβεύς) lie near to hand. Although the explanation (...) of βασιλεύς that will be proposed below still presents difficulties, I believe that it improves on previous attempts. (shrink)

Un esencial excursus acerca de las vicisitudes del personaje de Ifigenia en el mito es la premisa para el análisis dedicado por el autor a la presencia de lo divino –particularmente, a la intervención de Artemisa y a la influencia de las artes adivinatorias– en las Ifigenias de Eurípides. La clave de lectura sugerida por las dos tragedias ofrece un nuevo aporte a la controversial cuestión acerca de la relación entre el dramaturgo ateniense y la religión.

RESUMO O objetivo deste artigo é investigar a justificativa para o contrato no início da história do pensamento político grego, tendo em vista o estatuto do acordo no livro II da "República" de Platão. Pretendese avaliar como Glaucon apresenta o contratualismo da maioria das pessoas como um desdobramento da tese de Trasímaco de que o justo é o vantajoso para o mais forte e em conexão com os valores que levam as pessoas a admitirem a necessidade do contrato em razão (...) do medo que elas possuem daquilo que poderia ser considerado o maior mal: sofrerem injustiças e não poderem se vingar, enquanto abdicam do que consideram como o maior bem: cometer injustiças sem serem punidas. ABSTRACT The aim of this paper is to investigate the justification for the contract in the early history of the Greek political thought, focusing on the statute of the agreement in book II of Plato's "Republic". It is intended to evaluate how Glaucon presents the contractualism of the majority of people in connection with Thrasymachus's thesis that the fair is what's advantageous for the strongest and in connection with the values that lead people to admit the necessity of the contract because of fear that they have about what could be considered as the greatest evil: suffering injustice and being unable to take revenge while they abdicate what they see as the greatest good: doing injustice without being punished. (shrink)

Information and communication technologies are widely used in healthcare. However, there is not still a unified taxonomy for them. The lack of understanding of this phenomenon implies theoretical and ethical issues. This paper attempts to find out the basis for a classification, starting from a new perspective: the structural elements are obtained from the etymologies of the lexicon commonly used, that is words like telemedicine, telehealth, telecare and telecure. This will promote a better understanding of communication technologies; at the same (...) time, it will allow to draw some reflection about health, medicine and care, and their semantic and relational nature. (shrink)

Frente a las más recientes interpretaciones del Timeo platónico, que procuran reducir el papel de la necesidad o anánke hasta volverlo casi irrelevante en la economía de la génesis del universo, defenderé aquí el carácter decisivo de su presencia en la composición del mundo, su relativa autonomía re..

Do the early Greek poets and thinkers really “play” with their language? What sort of “play” should we expect from part of the professional craftsmen they were of a basically sound language? What did imply their awareness of the phono-syllabic nature of Greek language? And what about Heraclitus in particular, who is most concerned among them with the intrinsic virtues of Greek discourse (λόγος)? An analysis of fr. 22 B 52 DK within the melodic and sonic state of archaic Greek (...) language reveals, instead of “play of words”, a rather spontaneous phenomenon of phono-syllabic generation, that is as necessary for the political message of Heraclitus’ fragment as the meaning of each of its words and their superficial syntactic organization. (shrink)

This paper argues for a new interpretation of the rider to the Spartan rhetra. The rider's obscure terms should not be pressed for specific institutional correlates, for its language draws upon the imagery of the exposure of deformed children. The primitive nature of the thought behind the rider suggests that it may actually be an older document than the main text of the rhetra, and such a hypothesis helps to resolve some difficulties concerning the rhetra itself and early Spartan history.

Summary This paper concentrates on the literary sources of the battle of Delion and reopens the debate on the relevance of Euripides’ Supplices for the narrative of this event. Thucydides is read with a particular focus on the speech of Pagondas, which can be understood through the current reconstruction of the history of Boiotia in the latter half of the fifth century BCE. Finally, Diodorus is considered as a useful source for a few pieces of information on the aftermath of (...) the battle that have previously been disregarded. (shrink)

In Sophocles’ Ajax, a recurring conflict between two axiological systems gets thematized: the archaic, in which agonal values and personal excellence predominate, and the enlightened, which corresponds to the demands of already-developed cities and their values of equality and communal deliberation. This conflict is developed from a topic typical of the practical ideology of the time: the problem of measure and excess. The present work will account for the peculiar Sophoclean treatment of this problem through the analysis of the lexicon (...) in different passages of the work. As will be seen, characters as antagonistic as Ajax, Menelaus, and Agamemnon nonetheless concord in word choice when substantiating their decisions regarding how to act in situations of conflict. These words define common concepts typical of the archaic heroic code. On the contrary, other characters such as Tecmesa, the sailors’ choir, Odysseus himself, and Athena take different perspectives that are linked to enlightened demands._ _. (shrink)