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Georgios Steiris
National and Kapodistrian University of Athens
  1.  54
    Searching for the Routes of Philosophy: Marsilio Ficino on Heraclitus.Georgios Steiris - 2019 - Mediterranea. International Journal on the Transfer of Knowledge 4 (4):57-74.
    Marsilio Ficino is well known for his efforts to expand the philosophical canon of his time. He exhibited great interest in Platonism and Neoplatonism, but also endeavoured to recover understudied philosophical traditions of the ancient world. In his Theologia platonica de immortalitate animorum, he commented on the Presocratics. Ficino thought of the Presocratics as authorities and possessors of undisputed wisdom. This article seeks to explore the way in which Ficino treated the philosophy of Heraclitus in the Theologia platonica in order (...)
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  2. Conclusiones Secundum Pythagoram Et Hymnos Orphei: Early Modern Reception of Ancient Greek Wisdom.Georgios Steiris - 2014 - In K. Maricki – Gadjanski (ed.), Antiquity and Modern World, Scientists, Researchers and Interpreters, Proceedings of the Serbian Society for Ancient Studies. Serbian Society for Ancient Studies. pp. 372-382.
    This paper seeks to explore the way Giovanni Pico della Mirandola treated the Orphics and the Pythagoreans in his Conclusiones nongentae, his early and most ambitious work, so that he formulates his own philosophy. I do not intend to present and analyze the sum of Pico’s references to Orphics and Pythagoreans, since such an attempt is beyond the scope of this paper. Rather, I aim to highlight certain Pico’s aphorisms that allow readers to understand and evaluate his syncretic method and (...)
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  3. Al-Farabi’s Ecumenical State and its Modern Connotations.Georgios Steiris - 2012 - Skepsis: A Journal for Philosophy and Interdisciplinary Research:253-261.
    al-Fārābi was well aware that ecumenism can easily convert to tyranny if a certain city–state attempts to impose its laws outside its territory. State legislation depends on specific cultural and historical factors which deprives it from being universal because culture and history could not unite different nations in an ecumenical state. Legislation has to be built on universal premises, e.g. on philosophy, so as to serve the needs of a global state. Philosophy is the bond which unites humans and communities, (...)
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  4. Η συμβολή των υστεροβυζαντινών λογίων στο δυτικό αριστοτελισμό του 15ου αιώνα.Georgios Steiris - 2017 - Dia-Logos 7:170-199.
    The Contribution of Byzantine Scholars to Renaissance Aristotelianism It is widely known that the Byzantine scholars who fled to Italy during the fifteenth century contributed to Renaissance philosophy. They brought with them manuscripts and produced editions and translations of Greek philosophical texts. Despite the common view that their works were seminal for the development of Renaissance Platonism, a closer examination of the texts and their activity proves that they were mainly interested in Aristotelian philosophy. The vast majority of them did (...)
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  5.  44
    Pico Della Mirandola and the Presocratics.Georgios Steiris - 2018 - In Konstantinos Boudouris (ed.), Proceedings of the XXIII World Congress of Philosophy. Charlottesville,USA: Philosophy Documentation Center. pp. 27-37.
    Giovanni Pico della Mirandola (1463-1494) decided to study all the ancient and medieval schools of philosophy, including the Pre-Socratics, in order to broaden his scope. Pico showed interest in ancient monists. He commented that only Xenophanes’ One is the One simply, while Parmenides’ One is not the absolute One, but the oneness of Being. Melissus’ One is in extreme correspondence to that of Xenophanes. As for Xenophanes, Pico seems to have fallen victim of ancient sources, who referred to Xenophanes and (...)
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  6. Al-Fārābi on the Role of Philosophy of History in the History of Civilization.Georgios Steiris - 2018 - In Christian and Islamic Philosophies of Time. Wilmington USA: Vernon Press. pp. 135-144.
    This volume constitutes an attempt at bringing together philosophies of time—or more precisely, philosophies on time and, in a concomitant way, history—emerging from Christianity’s and Islam’s intellectual histories. Starting from the Neoplatonic heritage and the voice of classical philosophy, the volume enters the Byzantine and Arabic intellectual worlds up to Ibn Al-Arabi’s times. A conscious choice in this volume is not to engage with, perhaps, the most prominent figures of Christian and Arabic philosophy, i.e., Augustine on the one hand and (...)
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  7. Science at the Service of Philosophical Dispute: George of Trebizond on Nature.Georgios Steiris - 2012 - Philotheos 12 (1):103-119.
    Georgius Trapezuntius Cretensis (or George of Trebizond) (1396-1472), an eminent humanist scholar who immigrated to Italy from Crete, is well appreciated for his translations, commentaries and treatises on philosophy, rhetoric and science. While there is a good deal of scholarship on Byzantine scholars in the Italian Renaissance, the topic of their contribution to mathematics and science in general has not to date been thoroughly addressed. This paper purports to fill this lacuna. On the basis of major evidence, I will attempt (...)
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  8. Politique, Religion et Hérésie dans le dialogue anonyme protobyzantin Περί Πολιτικῆς Ἐπιστήμης et dans l’œuvre philosophique d’al-Fārābī.Georgios Steiris - 2013 - Byzantinische Forschungen, Internationale Zeitschrift für Byzantinistik:121-141.
    In this article the impact of the dialogue Peri Politikis Epistimis in the political philosophy of the first Arab philosophers is highlighted and analyzed. This dialogue, whose importance was pointed out relatively recently in the relevant literature, contains material that guides the researcher to understand in a different way the intake not only of the classical but also of the early Byzantine political philosophy by Al-Farabi. The text focuses on the handling of the relationship between politics, religion and heresy in (...)
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  9. Anthropologie, Religion und Politik in der praktischen Philosophie al-Fārābīs und in den politischen Traktaten Machiavellis.Georgios Steiris - 2014 - In M. Stork V. Pantazis (ed.), Ommasin allois, Festschrift für Professor Ioannis E. Theodoropoulos zum 65. Geburtstag. Oldib Verlag. pp. 151-189.
    Die ethische und politische Philosophie al-Fārābīs beruht auf einer philosophischen Anthropologie, die die Menschen als von Natur aus als ungleich betrachtet und der Natur eine fundamentale Bedeutung zuschreibt. Die Natur stattet nur wenige Menschen mit besonderen Fähigkeiten aus, sodass die Verwirklichung der höheren theoretischen, geistigen, moralischen Tugend und der praktischen Kunst nur jene betrifft, die von der Natur dafür ausersehen wurden. Die Anthropologie ist darüber hinaus auch ein wichtiges Instrument politischen Handelns. Der Herrscher muss sich kontinuierlich dem Studium der menschlichen (...)
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  10.  77
    “Pletho, Scholarios and the Arabic Philosophy”.Georgios Steiris - 2017 - In Never the Twain Shall Meet: Latins and Greeks Learning from Each Other in Byzantium, Byzantinisches Archiv Series Philosophica 2. Berlin – New York: De Gruyter. pp. 309-334.
    Although the two worlds, Arabic and Byzantine, were in proximity for many centuries, the influence of Arabic philosophy on the Byzantine intellectual tradition has not been studied thoroughly. Recent studies have substantiated the influence of the Arabic and Persian thought over Byzantine science. However, in the field of philosophy, research is still at an early stage and the impact of Arabic thought on Byzantine and vice versa has not been examined widely and in depth. Direct references to philosophers in the (...)
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  11. The Study of the Soul in Renaissance Utopian Literature.Georgios Steiris - 2014 - Agrafa 2:57-67.
    During the Renaissance, psychology was enriched and refined by the recovery of ancient texts. The study of the soul became critical for the understanding of man and supportive to other fields of philosophy. Utopian texts refer to the soul and its significance for human nature. Almost all the writers of utopian texts focus their attention on the question of the immortality of the soul. In this position, they rely heavily on the happiness of their state, since, without faith in the (...)
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  12. - “«We Engaged a Master of Philosophy Like Other Teachers»: John and Theodosius Zygomalas and Some Philosophical Discussions in the Second Half of the 16th Century”,.Georgios Steiris - 2009 - In Stavros Perentides & Georgios Steiris (eds.), - “«We engaged a Master of PhilIoannnes et Theodosios Zygomalas, Patriarchatus – Institutiones – Codices,. Daedalus.
    This article attempts to provide a summary of the European and Greek philosophy of the 16th century, so that the contribution of the two Zygomalas to philosophical education can be evaluated along with the philosophical preferences of their cycle. Contributions of this study would be considered the restoration of incorrect positions in the bibliography concerning the doctor-philosopher Leonardo Mindonios and the analysis of the philosophical corpus in Istanbul in the second half of the 16th century.
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  13. Isidore of Seville and Al- Fārābi on Animals: Ontology and Ethics.Georgios Steiris - 2012 - In Evangelos Protopapadakis (ed.), Animal Ethics: Past and Present Perspectives. Logos Verlag.
    In this article the treatment of animals by the early Christian and Arabic philosophy has been developed, focusing mainly on the work of Isidore of Seville and Al-Farabi. The contribution of this study is to highlight the insufficiently considered aspects of the ontology of animals and of their endorsement as moral "subjects" in both Latin and Arabic literature up to our days.
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  14. George of Trebizond’s Contribution in the Development of Cosmology During the Renaissance.Georgios Steiris - 2010 - In Michael Andrianakes (ed.), Acta of the Ix International Cretological Congress, , V.B1, Byzantine and Postbyzantine Period. Philological Society Chrysostomus. pp. 185-202.
    In this article, the cosmological positions of George of Trebizond are regrouped and an attempt to evaluate his offer to the philosophy of nature in the Renaissance is presented. George of Trepizond dedicated a huge part of his work to the philosophical and scientific study of the world; he also renewed the way the Greek letters are studied and used.
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  15. La perception et valorization de la philosophie arabe dans le Résumé de la Somme théologique de Saint Thomas d’Aquin de Georges Gennade Scholarios: les cas d’Avicenne et Averroès.Georgios Steiris & Nasia Lyckoura - 2013 - In G. Arabatzis (ed.), Marges de la Philosophie Byzantine. Institut du Livre - A.Kardamitsa. pp. 51-74.
    The article focuses on an unexamined so far aspect of byzantine philosophy, namely the influence of Arabic philosophy upon byzantine thinkers. Despite the vicinity of Byzantium and Arabic territories, the philosophical interactions were minimal. Scholarios claimed, in a dedicatory epistle to Constantine Paleologus (1405-1453), that he had studied the treatises of Avicenna, Averroes, and other Arab and Persian philosophers. He admitted that Averroes was beyond doubt the best commentator of Aristotle. Scholarios acknowledged that the study of the Arabs contributed immensely (...)
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  16. “Exemplary Deaths in the Peloponnese: Plutarch’s Study of Death and its Revision by Georgius Trapezuntius Cretensis».Georgios Steiris - 2011 - Honouring the Dead in the Peloponesse, Proceedings of the Conference Held at Sparta 23-26 April 2009.
    This article examines the philosophical position of Plutarch on death through the way that he faces the deaths of prominent and non-prominent Lacedaemonians. Then, an analysis of Plutarch's positions by Georgius Trapezuntius in the Renaissance period is attempted, so as to illustrate the degree and the method of using the classical philosophical thought in the Renaissance.
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  17. Harpocration, the Argive Philosopher, and the Overall Philosophical Movement in Classical and Roman Argos.Georgios Steiris - 2012 - Journal of Classical Studies Matica Srpska 14 14:109-127.
    This is a translation of an article published in the journal Argeiaki Ge, which was asked from me by the scientific journal Journal of Classical Studies Matica Srpska. The Argive Hapocration was a philosopher and commentator from the second century A.D. His origin is not disputed by any source. However, there is still a potential possibility that he might have descended from a different Argos: namely that which is in Amfilochia, Orestiko or that in Cyprus. Yet, the absence of any (...)
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  18. Renaissance Studies in Greece.Georgios Steiris - 2012 - Kunsttexte.De, Nr. 3, 2012 3:1-5.
    Since the 19th century Renaissance studies gained gradually autonomy from the Medieval and the Early Modern studies. In countries like Greece, where the traditional view was that no Renaissance occurred in the Balkan Peninsula during the 14th -16th century as a result of the Turkish occupation, Renaissance studies had to struggle to gain autonomy and distinct presence in the curricula of Greek universities. This article aims to present the current status of the Renaissance studies in the Greek universities and to (...)
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  19. Η Παράδοση της Αναγέννησης: βυζαντινή και δυτική φιλοσοφία στον 15ο αιώνα (Byzantine and Renaissance Philosophy in the 15th century).Georgios Steiris - 2016 - Papazisis.
    This book focuses on the intellectual relations between the Byzantine world and Renaissance Italy in the 15th century. The book consists of five independent chapters, which aim to present the complex ways the two cultures interacted. In the first chapter I present the way Modern Greek identity is attached to philosophical discussions and debates among the Byzantine scholars of the 15th century. In the following two chapters I focus on the transmission of knowledge from Western Europe and the Arabic culture (...)
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  20. The Problem of Modern Greek Identity: From the Εcumene to the Nation-State.Georgios Steiris, Sotiris Mitralexis & George Arabatzis - 2016 - Cambridge Scholars Press.
    The question of Modern Greek identity is certainly timely. The political events of the previous years have once more brought up such questions as: What does it actually mean to be a Greek today? What is Modern Greece, apart from and beyond the bulk of information that one would find in an encyclopaedia and the established stereotypes? This volume delves into the timely nature of these questions and provides answers not by referring to often-cited classical Antiquity, nor by treating Greece (...)
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