Abstrakt Der vorliegende Artikel befasst sich mit der Theorie des Schonen und der Schonheit im Denken des Johannes Scottus Eriugena, basierend auf seinem Hauptwerk Periphyseon, den ‚Aulae sidereae‘ (Carmen 25), einem Gedicht Eriugenas, und dem Kommentar zur Schrift ‚Uber die himmlische Rangfolge‘ des Pseudo-Dionysius Areopagita. Dazu werden zunachst die metaphysischen Grundlagen fur eine Theorie des Schonen im System des Eriugena, wie er sie im s.o. erarbeitet, kurz und pragnant vorgestellt: Fur Eriugena ist das Seiende eine Erscheinung und Manifestation Gottes, des unsagbaren Prinzips, des Einen. Danach wird aufgezeigt, wie Eriugena das Schone als Konkretwerdung des Einen denkt, wobei zuerst die Schonheit der Natur besprochen wird, um dann einen Blick auf den Sonderfall der menschengemachten Kunst zu werfen. Das Ergebnis der Untersuchung ist, dass Eriugena die Kunst als eine reflexive Haltung des Menschen zur Welt und ihrem Ursprung versteht.
{"title":"Die Theorie des Schönen des Johannes Scottus Eriugena","authors":"P. Koch","doi":"10.1075/bpjam.00042.koc","DOIUrl":"https://doi.org/10.1075/bpjam.00042.koc","url":null,"abstract":"Abstrakt Der vorliegende Artikel befasst sich mit der Theorie des Schonen und der Schonheit im Denken des Johannes Scottus Eriugena, basierend auf seinem Hauptwerk Periphyseon, den ‚Aulae sidereae‘ (Carmen 25), einem Gedicht Eriugenas, und dem Kommentar zur Schrift ‚Uber die himmlische Rangfolge‘ des Pseudo-Dionysius Areopagita. Dazu werden zunachst die metaphysischen Grundlagen fur eine Theorie des Schonen im System des Eriugena, wie er sie im s.o. erarbeitet, kurz und pragnant vorgestellt: Fur Eriugena ist das Seiende eine Erscheinung und Manifestation Gottes, des unsagbaren Prinzips, des Einen. Danach wird aufgezeigt, wie Eriugena das Schone als Konkretwerdung des Einen denkt, wobei zuerst die Schonheit der Natur besprochen wird, um dann einen Blick auf den Sonderfall der menschengemachten Kunst zu werfen. Das Ergebnis der Untersuchung ist, dass Eriugena die Kunst als eine reflexive Haltung des Menschen zur Welt und ihrem Ursprung versteht.","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130429665","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract ‘Honor’ is one of the key notions in Renaissance ethics. The present paper analyzes the honor code which Francesco Piccolomini (1520–1604) articulates in his Vniuersa Philosophia de Moribus. Drawing not only on Aristotle, Plato, and ancient Stoicism, but also on medieval and early-modern Christian authorities, he argues that ‘proper honor’ is situated in the inner of a virtuous person because “everybody is the artificer of their own merits of honor.” Despite the aristocratic and patriarchal aspects of his ethics, he propounds an interiorizing and non-militarist interpretation of honor, which runs parallel with Montaigne’s concept of vray honneur and even anticipates to some extent Kant’s Ehrliebe.
{"title":"Francesco Piccolomini on honor","authors":"Guy Guldentops","doi":"10.1075/bpjam.00044.gul","DOIUrl":"https://doi.org/10.1075/bpjam.00044.gul","url":null,"abstract":"Abstract ‘Honor’ is one of the key notions in Renaissance ethics. The present paper analyzes the honor code which Francesco Piccolomini (1520–1604) articulates in his Vniuersa Philosophia de Moribus. Drawing not only on Aristotle, Plato, and ancient Stoicism, but also on medieval and early-modern Christian authorities, he argues that ‘proper honor’ is situated in the inner of a virtuous person because “everybody is the artificer of their own merits of honor.” Despite the aristocratic and patriarchal aspects of his ethics, he propounds an interiorizing and non-militarist interpretation of honor, which runs parallel with Montaigne’s concept of vray honneur and even anticipates to some extent Kant’s Ehrliebe.","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126149308","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract It is a great loss to philosophy that Heraclitus’s writing was lost in antiquity, for the surviving fragments rarely contain more than one sentence. Often, they are succinct but concise statements that contain little text. So, when one succeeds in augmenting important fragments with a few words or illuminating their context, there is progress in Heraclitus research. Sometimes, however, this requires recourse to lineages outside the Greek-Latin tradition. An example of this is provided by fragment 123, which has played an important role since its discovery in the Orationes of Themistius: in the 20th century, Martin Heidegger used it several times for his idiosyncratic interpretation of Heraclitus and the philosophy of the Pre-Socratics. However, he did not consider that an Armenian variant of this fragment had become available at the beginning of the 19th century. This Armenian variant derives from a treatise of Philo of Alexandria which has only been transmitted in Armenian and offers more text than the Greek version. As Diels-Kranz did not include this Armenian source in their edition of The Fragments of the Pre-Socratics, this Armenian variant fell into oblivion and was not known to Heidegger either. Now this article, after introductory remarks on the transmission of Heraclitus’s sayings in Themistius and Philo’s Heraclitea, focuses on the history of the Armenian version of fragment 123 and its primary interpretations. It concludes with a reconstruction of the remarks which Ferdinand Lassalle dedicated to this fragment in both its Greek and Armenian versions in 1858.
{"title":"Heraclitus armeniacus","authors":"Udo Reinhold Jeck","doi":"10.1075/bpjam.00038.jec","DOIUrl":"https://doi.org/10.1075/bpjam.00038.jec","url":null,"abstract":"Abstract It is a great loss to philosophy that Heraclitus’s writing was lost in antiquity, for the surviving fragments rarely contain more than one sentence. Often, they are succinct but concise statements that contain little text. So, when one succeeds in augmenting important fragments with a few words or illuminating their context, there is progress in Heraclitus research. Sometimes, however, this requires recourse to lineages outside the Greek-Latin tradition. An example of this is provided by fragment 123, which has played an important role since its discovery in the Orationes of Themistius: in the 20th century, Martin Heidegger used it several times for his idiosyncratic interpretation of Heraclitus and the philosophy of the Pre-Socratics. However, he did not consider that an Armenian variant of this fragment had become available at the beginning of the 19th century. This Armenian variant derives from a treatise of Philo of Alexandria which has only been transmitted in Armenian and offers more text than the Greek version. As Diels-Kranz did not include this Armenian source in their edition of The Fragments of the Pre-Socratics, this Armenian variant fell into oblivion and was not known to Heidegger either. Now this article, after introductory remarks on the transmission of Heraclitus’s sayings in Themistius and Philo’s Heraclitea, focuses on the history of the Armenian version of fragment 123 and its primary interpretations. It concludes with a reconstruction of the remarks which Ferdinand Lassalle dedicated to this fragment in both its Greek and Armenian versions in 1858.","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122564784","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Jens Halfwassen, Tobias Dangel und Carl O’brien (Hrsg.), Seele und Materie im Neuplatonismus / Soul and Matter in Neoplatonism","authors":"Jana Schultz","doi":"10.1075/bpjam.00049.sch","DOIUrl":"https://doi.org/10.1075/bpjam.00049.sch","url":null,"abstract":"","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115631581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Cinzia Arruzza. A Wolf in the city. Tyranny and the Tyrant in Plato’s Republic","authors":"Vanessa Jansche","doi":"10.1075/bpjam.00047.jan","DOIUrl":"https://doi.org/10.1075/bpjam.00047.jan","url":null,"abstract":"This article reviews A Wolf in the city. Tyranny and the Tyrant in Plato’s Republic £ 47,99978-0-190-67885-2","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123726836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"parmenides, Sein und Welt. Die Fragmente neu übersetztund kommentiert von Helmuth Vetter","authors":"T. Zimmer","doi":"10.1075/bpjam.00009.zim","DOIUrl":"https://doi.org/10.1075/bpjam.00009.zim","url":null,"abstract":"","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"249 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124749599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the prologue to his Commentary on Proclus’ Elements of theology Ioane Petritsi, Georgian Neoplatonist of the twelfth century, argues that the main subject of Proclus’ Elements is the theory of the supreme One. In Petritsi’s opinion, Proclus’ merit was to elaborate the philosophy of the ‘pure’, absolutely transcendent One which is unperceivable even for the Intellect. On the other hand, the supreme One is, in Petritsi’s interpretation, the cause of everything, including matter, and It has some positive (‘kataphatic’) characteristics which cannot be separated from Its hyper-essence. These are, mainly, Its causality and productivity, Its will and providential activity. The aim of this article is to analyse, what the supreme One is in Petritsi’s Commentary and to answer the following question: Do the absolute transcendence of the supreme One and Its positive characteristics contradict each other or are they in a certain way compatible with each other? I argue that for making the transition from the first aspect of the supreme One (Its transcendence) to another one (Its productivity) more coherent, Petritsi made an attempt to introduce in the ontological hierarchy one more one after the supreme One and before the Henads. In my opinion, this ‘second one’, which is almost inseparable from the supreme transcendent One, is Its another aspect, representing Its productive activity. For the same purpose, as I think, Petritsi identified the creative aspect of the One with the Logos/the Son of God and, in certain cases, also with Plato’s Demiurge.
{"title":"The Supreme One: Its Transcendence and its ‘Kataphatic’ Characteristics in Ioane Petritsi’s Philosophy","authors":"L. Alexidze","doi":"10.1075/bpjam.00004.ale","DOIUrl":"https://doi.org/10.1075/bpjam.00004.ale","url":null,"abstract":"In the prologue to his Commentary on Proclus’ Elements of theology Ioane Petritsi, Georgian Neoplatonist of the twelfth century, argues that the main subject of Proclus’ Elements is the theory of the supreme One. In Petritsi’s opinion, Proclus’ merit was to elaborate the philosophy of the ‘pure’, absolutely transcendent One which is unperceivable even for the Intellect. On the other hand, the supreme One is, in Petritsi’s interpretation, the cause of everything, including matter, and It has some positive (‘kataphatic’) characteristics which cannot be separated from Its hyper-essence. These are, mainly, Its causality and productivity, Its will and providential activity. The aim of this article is to analyse, what the supreme One is in Petritsi’s Commentary and to answer the following question: Do the absolute transcendence of the supreme One and Its positive characteristics contradict each other or are they in a certain way compatible with each other? I argue that for making the transition from the first aspect of the supreme One (Its transcendence) to another one (Its productivity) more coherent, Petritsi made an attempt to introduce in the ontological hierarchy one more one after the supreme One and before the Henads. In my opinion, this ‘second one’, which is almost inseparable from the supreme transcendent One, is Its another aspect, representing Its productive activity. For the same purpose, as I think, Petritsi identified the creative aspect of the One with the Logos/the Son of God and, in certain cases, also with Plato’s Demiurge.","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"911 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116408772","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Georgios pachymeres, Philosophia. Book 3. InAristotelis De Caelo Commentary. Editioprinceps.","authors":"U. Jeck","doi":"10.1075/bpjam.00017.jec","DOIUrl":"https://doi.org/10.1075/bpjam.00017.jec","url":null,"abstract":"","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115696646","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Review of Bruno, Giordano & Giovanni Aquilecchia (2007–2017) Werke italienisch-deutsch","authors":"R. Ahlers","doi":"10.1075/bpjam.00019.ahl","DOIUrl":"https://doi.org/10.1075/bpjam.00019.ahl","url":null,"abstract":"","PeriodicalId":148050,"journal":{"name":"Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter","volume":"722 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121999480","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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