{"title":"Gegen wen ist Kuria Doxa 33 gerichtet?","authors":"Jan Maximilian Robitzsch","doi":"10.1163/1568525x-bja10217","DOIUrl":null,"url":null,"abstract":"Scholars usually understand <jats:styled-content xml:lang=\"el-Grek\">Κύρια Δόξα</jats:styled-content> (<jats:styled-content xml:lang=\"el-Grek\">ΚΔ</jats:styled-content>) 33 as an antiplatonic polemic. This paper denies the <jats:italic>communis opinio</jats:italic>. First, it argues for an ontological reading of the maxim according to which justice (understood as virtue) is not a body but a property. Second, it shows that the Stoics hold the very thesis disputed in <jats:styled-content xml:lang=\"el-Grek\">ΚΔ</jats:styled-content> 33, namely that virtue is a body. This makes the Stoa the natural target of the maxim. Finally, the paper deals with <jats:italic>De rerum natura</jats:italic> I.464-482: here Lucretius criticizes nameless opponents with regard to the thesis that events are to be understood as bodies. If these opponents can be identified with the Stoics, as is usually assumed, there is further evidence besides <jats:styled-content xml:lang=\"el-Grek\">ΚΔ</jats:styled-content> 33 that the Epicureans engaged with the Stoic thesis of corporealism.","PeriodicalId":46134,"journal":{"name":"MNEMOSYNE","volume":null,"pages":null},"PeriodicalIF":0.4000,"publicationDate":"2024-01-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"MNEMOSYNE","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1163/1568525x-bja10217","RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"CLASSICS","Score":null,"Total":0}
引用次数: 0
Abstract
Scholars usually understand Κύρια Δόξα (ΚΔ) 33 as an antiplatonic polemic. This paper denies the communis opinio. First, it argues for an ontological reading of the maxim according to which justice (understood as virtue) is not a body but a property. Second, it shows that the Stoics hold the very thesis disputed in ΚΔ 33, namely that virtue is a body. This makes the Stoa the natural target of the maxim. Finally, the paper deals with De rerum natura I.464-482: here Lucretius criticizes nameless opponents with regard to the thesis that events are to be understood as bodies. If these opponents can be identified with the Stoics, as is usually assumed, there is further evidence besides ΚΔ 33 that the Epicureans engaged with the Stoic thesis of corporealism.
学者们通常将Κύρια Δόξα (ΚΔ) 33 理解为反柏拉图论战。本文否认共通确念。首先,本文论证了对格言的本体论解读,根据这一解读,正义(理解为美德)不是一个主体,而是一种属性。其次,本文指出斯多亚派所持的论点正是 ΚΔ 33 中的争议论点,即美德是一个本体。这使得斯多亚学派自然而然地成为格言的目标。最后,本文论述了 De rerum natura I.464-482:在此,卢克莱修批评了无名反对者关于事件应被理解为身体的论点。如果这些反对者能像通常假设的那样与斯多葛派相提并论,那么除了 ΚΔ 33 之外,还有更多证据表明伊壁鸠鲁派参与了斯多葛派的肉体论。
期刊介绍:
Since its first appearance as a journal of textual criticism in 1852, Mnemosyne has secured a position as one of the leading journals in its field worldwide. Its reputation is built on the Dutch academic tradition, famous for its rigour and thoroughness. It attracts contributions from all over the world, with the result that Mnemosyne is distinctive for a combination of scholarly approaches from both sides of the Atlantic and the Equator. Its presence in libraries around the globe is a sign of its continued reputation as an invaluable resource for scholarship in Classical studies.