Resumo em Italiano:

Resumo: Diagora e Teodoro sono due degli atei ricordati in vari cataloghi sugli atei dell’antichità, il primo dei quali risalente al II sec. a.C., e da allora in poi ricordati, dagli antichi fino ai giorni nostri, immancabilmente con la qualifica di atei. In effetti l’ateismo condannato ad Atene affondava le sue radici nella cultura filosofica e scientifica presocratica, la cui impronta fondamentalmente “materialistica” è autorevolmente testimoniata da Aristotele (Metafisica I 983b5-10). Le filosofie di Anassimandro, Anassimene, Senofane, Eraclito, Anassagora, Diogene di Apollonia, e naturalmente degli atomisti e dei sofisti offrirono, sia pure in maniere diverse, non solo un supporto importante alla critica delle divinità tradizionali, ma anche le fondamenta filosofiche dell’ateismo. Con questa tradizione Diagora non ha nulla a che vedere; anche alcune vicende della sua vita possono al massimo meritargli l’accusa di empio, ma non di ateo. Di altra tempra culturale appare Teodoro, vicino non solo alla cultura della scuola cirenaica, ma anche dei cinici e dei sofisti. Di lui abbiamo non solo dei riferimenti a dottrine filosofiche, ma anche chiare testimonianze del suo ateismo, essendosi dedicato a «eliminare radicalmente le comuni credenze negli dèi». In conclusione, mentre il nome di Diagora può tranquillamente cancellarsi dai cataloghi degli atei, quello di Teodoro a buon diritto vi fa parte.

Resumo em Inglês:

Abstract: Diagoras and Theodorus are two of the atheists remembered in several catalogues of atheists in Antiquity, the first of which dates back to the 2nd century BC, and from then on invariably referred to by the ancients and to the present day as atheists. In fact, the atheism condemned in Athens had its roots in the pre-Socratic philosophical and scientific culture, whose fundamentally "materialistic" imprint is authoritatively testified to by Aristotle (Metaphysics I 983b5-10). The philosophies of Anaximander, Anaximenes, Xenophanes, Heraclitus, Anaxagoras, Diogenes of Apollonia, and of course the Atomists and Sophists offered, albeit in different ways, not only some important support for the critique of traditional divinities, but also for the philosophical foundations of atheism. Diagoras has nothing to do with this tradition; even some events in his life may at most merit the accusation of being impious, but not of being an atheist. Theodore appears to be of a different cultural temperament, close not only to the culture of the Cyrenaic school, but also to that of the Cynics and the Sophists. We have not only references to his philosophical doctrines, but also clear evidence of his atheism, having dedicated himself to "radically eliminating common beliefs in the gods". In conclusion, while Diagora's name can safely be removed from the catalogues of atheists, Theodore's is rightly included.

Resumo em Inglês:

Abstract: In Plato’s Republic V, 449a-457b, Socrates argues that the guardian class of Kallipolis will comprise both men and women and that women with the appropriate nature ought to receive the same education and fulfill the same tasks as their male counterparts. In this article I argue, against competing interpretations of this claim as dependent either on the necessity of abolishing the oikos or on eugenic principles, that Socrates’ argument ought to be understood as a genuine argument about women’s natural capabilities and ought to be interpreted in light of the Socratic debate about women’s virtues. Moreover, I show that the legal language mobilized, combined with polemical references to Aristophanes, serves the purpose of evoking Socrates’ trial, thus alerting the reader to the seriousness of the proposal in question.

Resumo em Espanhol:

Resumo: El decir que todos y todas hemos nacido de mujer parece una perogrullada. Esta es, como lo expresa Rich, la única experiencia unificadora, innegable, compartida por mujeres y hombres: aquellos meses que pasamos dentro del cuerpo de una mujer, desarrollándonos. Sin embargo, es usual encontrar en el discurso cívico de las ciudades griegas, la idea de que la mujer no tiene relación alguna con el origen de la especie. Las mujeres son con frecuencia representadas como un grupo separado y cerrado sobre sí mismo, el genos gynaikon, que viene a agregarse al anthropos genos una vez que este ya existe. La hipótesis del presente escrito sostiene que hay dos aspectos conceptuales que acompañan la narrativa del genos gynaikon: (i) la ambigüedad en la clasificación del grupo de las mujeres y (ii) el lugar secundario que se les asigna respecto del origen de la humanidad. Como objetivo general propongo mostrar que el tópico del genos gynaikon está presente, a través de estos aspectos conceptuales, en la concepción platónica y aristotélica de la reproducción y la diferencia sexual.

Resumo em Inglês:

Abstract: To say that we are all of woman born seems a truism. This is, as Rich puts it, the one unifying, undeniable experience shared by women and men: those months we spend inside a woman's body, developing. However, it is common to find in the civic discourse of Greek cities the idea that women have no relation to the origin of the species. Women are often represented as a separate and self-contained group, the genos gynaikon, which is added to the preexisting anthropos genos. The hypothesis of the present paper argues that there are two conceptual aspects to the genos gynaikon narrative: (i) the ambiguity in the classification of women and (ii) the secondary place assigned to them with respect to the origin of humanity. My main goal is to show that the topic of the genos gynaikon is present, through these conceptual aspects, in the Platonic and Aristotelian conception of reproduction and sexual difference.

Resumo em Português:

Resumo: No terceiro episódio da Electra de Sófocles, a heroína, acreditando que seu irmão Orestes está morto, tenta convencer sua irmã Crisótemis a participar de um plano de matar Egisto, em um discurso que retoma as honras públicas instituídas na Atenas do século V a.C. em homenagem ao casal tiranicida, Harmódio e Aristogíton, e, portanto, aproxima as duas irmãs da imagem de campeãs da democracia (v. 947-989). Este artigo compara o tratamento dado por Comentários contemporâneos à Electra de Sófocles a este discurso com estudos recentes da cidadania ateniense que fazem uso do gênero como ferramenta metodológica, no intuito de argumentar que a ideia da polis como um “clube de homens” depende muito mais de um estereótipo moderno sobre a política ateniense do que das evidências antigas disponíveis - um estereótipo que projeta concepções europeias do século XIX acerca do político sobre o contexto antigo e perpetua, no passado, uma dominação masculina supostamente universal. Nessa perspectiva, a atitude de Electra, certamente excepcional pela situação igualmente excepcional em que a heroína se encontra, longe de transgredir de um modo impressionante os papéis de gênero antigos, aponta para a importância da cidadania feminina na democracia ateniense.

Resumo em Inglês:

Abstract: At the third episode of Sophocles’ Electra, the heroine, believing that her brother Orestes is dead, invites her sister Chrisothemis to a plan to kill Aegisthus, in a speech that recalls fifth century Athenian’s public honors to the tyrannicide couple, Harmodius and Aristogiton, and thus presents the two sisters as a kind of democratic champions (v. 947-989). This paper compares the treatment given by contemporary Commentaries to Sophocles’ Electra to this speech with recent gender-oriented studies of Athenian citizenship, in order to argue that the idea of the ancient polis as a “man’s club” depends much more on a modern stereotype about Athenian politics than on the ancient evidence available to us - a stereotype that projects XIX century European conceptions of politics on the ancient context, and perpetuates backwards a supposedly universal masculine domination. In this light, Electra’s attitude, surely exceptional because of her equally exceptional situation, far from strikingly transgressing ancient gender-roles, points to the importance of female citizenship in democratic Athens.

Resumo em Português:

Resumo: Os modos como cada sociedade ou grupo pondera sobre o consumo do álcool e seus efeitos nos múltiplos contextos culturais é bastante distinto, em especial quando os discursos se referem a este consumo com as atenções voltadas aos gêneros. Assim, as associações entre o consumo de bebidas alcoólicas e as alterações dos comportamentos sexuais de cada gênero, embora estejam presentes desde a antiguidade, devem ser entendidas nos contextos culturais em que foram produzidas, de modo a compreender como cada grupo social lida com determinados aspectos fisiológicos e a partir disso constrói seus discursos e interdições. Desta forma, torna-se fundamental, um retorno cuidadoso às fontes antigas, evitando interpretações baseadas no senso comum ou na tradição, considerando as possíveis diferenças entre o discurso normativo e a prática cotidiana.

Resumo em Inglês:

Abstract: The ways in which each society or group considers alcohol consumption and its effects in multiple cultural contexts is quite different, especially when the discourses refer to this consumption with attention focused on gender. Thus, the associations between the consumption of alcoholic beverages and changes in the sexual behavior of each gender, although present since antiquity, must be understood within the cultural contexts in which they were produced, to understand how each social group deals with certain situations. physiological aspects and from this builds its discourses and interdictions. In this way, a careful return to ancient sources becomes essential, avoiding interpretations based on common sense or tradition, considering the possible differences between normative discourse and everyday practice.

Resumo em Português:

Resumo: A imagem da mulher romana que chegou até nós e que se impôs quase como a única possibilidade de analisá-la no mundo antigo é a da domiseda: a dona de casa (boa esposa, mãe e fiandeira). Além do estudo dessa forma tradicional, que marcou as pesquisas em História Econômica sobre a mulher romana, as questões da atualidade e o avanço das pesquisas científicas nos trazem constantemente a renovação das perspectivas, abordagens e dos problemas em torno desse objeto de estudo. Isso nos leva, inevitavelmente, a questionar sobre o papel da mulher no mundo dos negócios e finanças na Roma Antiga. É possível escrever uma História econômica e financeira das mulheres romanas? Quais são os limites dessa empreitada? Partindo dessa preocupação, o objetivo desse artigo é o de apresentar a inserção da mulher no mundo dos negócios e das finanças e apresentar, também, algumas das múltiplas possibilidades de se escrever a história das mulheres a partir do ponto de vista da História Econômica e Social. O recorte temporal se restringe ao final da República e à época imperial. Este artigo se divide, portanto, em três partes: uma introdução sobre a discussão do discurso da elite que inseria a mulher no quadro da domus; alguns pressupostos metodológicos iniciais para estudar inserção das mulheres na vida econômica e financeira; e, por último os estudos de caso, tomando como exemplo três grupos sociais diferentes de mulheres, que aparecem na documentação implicadas em relações creditícias.

Resumo em Inglês:

Abstract: The image of the Roman woman, which has survived to this day and imposed itself almost as the only possibility for the ancient scholarship, is the domiseda: the housewife, mother, and spinner. In addition to the investigations of this traditional depiction, which steered the research on Roman women, the issues of our time and the advances in scientific research constantly bring us new perspectives, approaches, and problems around this object of study. This inevitably motivates us to question the role of women in the business and finance world in Ancient Rome. Is it possible to write an economic and financial history of Roman women? What are the limits of this endeavor? This article addresses the insertion of women in the business and finance world, as well as some of the multiple possibilities of writing the History of Women from the Economic and Social History viewpoint. The time frame is restricted to the end of the Republic and the imperial period. This article is therefore divided into three parts: first, an introduction to the discussion of the situation of women in the domus; secondly, methodological assumptions to the study of women and their placement in economic and financial life; and, finally, some examples of women from three different social groups who appear involved in credit relations in the documentation.

Resumo em Italiano:

Resumo: Di recente alcuni studiosi hanno autorevolmente sostenuto l'idea che Men. 97e2-98b5 sia una forte critica a qualsiasi prospettiva epistemologica basata su un modello additivo della conoscenza, ossia su un modello in cui la conoscenza è concepita come una forma di opinione con l'aggiunta di qualcos'altro. In questo articolo provo a dimostrare che lo scopo di Platone non sta nel criticare questo modello di conoscenza ma di porre, sotto forma di ipotesi da verificare in altri testi, la questione principale della sua epistemologia: il logos, o meglio l'aitias logismos, è in grado di legare insieme le opinioni così saldamente da trasformarle in quel tipo di conoscenza infallibile che è l'episteme? Per giustificare questa interpretazione di Men. 97e2-98b5, intendo fornire una nuova lettura del rapporto che intercorre tra questo brano del dialogo e alcuni temi esposti nelle sezioni precedenti del testo quali l'esperimento maieutico a cui Socrate sottopone lo schiavo di Menone, la dottrina della reminiscenza e il metodo per ipotesi.

Resumo em Inglês:

Abstract: Recently, some scholars have authoritatively stated the idea of Men.97e2-98b5 being a strong criticism of any epistemological perspective based on an additive model of knowledge, in which knowledge is conceived as a form of opinion with the addition of something else. In this article I’ll try to show that Plato's aim is not to criticize such model of knowledge but to pose, in the form of a hypothesis which has to be verified in other texts, the main problem of his epistemology: is the logos, or rather the aitias logismos, able to bind opinions so firmly together that they are transformed into that kind of infallible knowledge that is the episteme? In order to justify this interpretation of Men. 97e2-98b5, I’ll try to provide a new reading of the relationship between this passage of the dialogue and other themes exposed in the previous sections of the text (such as the maieutic experiment to which Socrates subjects Meno's slave, the Recollection doctrine and the method by hypothesis).

Resumo em Italiano:

Riassunto: Questo saggio si occupa della tesi contemporanea della sopravvenienza psicofisica e della sua applicazione nell’interpretazione dell’ilomorfismo psicologico di Aristotele. Si dimostrerà che la tesi della sopravvenienza, nelle sue diverse versioni, non è in grado di rendere conto dell’unità essenziale dell’anima e del sinolo psicofisico. Verranno forniti argomenti sulla base della discussione di Aristotele della dottrina dell’anima come harmonia del corpo (de An. I 4) e più in generale sulle sue affermazioni metodologiche in merito alla definizione dell’anima e delle sue affezioni (de An. I 1).

Resumo em Inglês:

Abstract: This paper addresses the contemporary thesis of psychophysical supervenience and its application to the interpretation of Aristotle’s psychological hylomorphism. It will be shown that the supervenience thesis, in its different versions, fails to explain the essential unity of the soul and of the psychophysical compound. Arguments will be provided on the basis of Aristotle’s discussion of the harmony theory of the soul (de An. I 4) and more generally on his methodological claims on the definition of the soul and of its affections (de An. I 1).

Resumo em Português:

Resumo: Mostraremos, a partir da cena das cigarras cantoras do Fedro, as afinidades entre a menção ao perigoso sono ao meio-dia (Phdr. 258e6-259d8) e um episódio mítico da vida de Epimênides. Em seguida, veremos as possíveis afinidades entre a descrição da loucura dionisíaca (Phdr. 244d5-245a1) e o tipo de adivinhação praticada por Epimênides de Creta (DK 3 B 1-25). A partir dessas aproximações, pretendemos descrever e elucidar o imaginário comum com o qual Platão elabora sua recepção e assimilação da tradição poética arcaica em sua filosofia.

Resumo em Inglês:

Abstract: From the scene of the singing cicadas in the Phaedrus, we will show the affinities between the mention of the dangerous sleep at noon (Phdr. 258e6-259d8) and a mythical episode in the life of Epimenides. Next, we will look at the possible affinities between the description of Dionysian madness (Phdr. 244d5-245a1) and the type of divination practiced by Epimenides of Crete (DK 3 B 1-25). From these approaches, we intend to describe and elucidate the common imaginary with which Plato elaborates his reception and assimilation of the archaic poetic tradition in his philosophy.

Resumo em Francês:

Résumé: La définition du sophiste comme "faiseur d'images" permet à Platon d'ajouter aux nouveautés qu'il présente dans le Sophiste deux sujets qu'ils n'avait pas approfondi dans ses dialogues précédents: (a) une "définition" du fait d'être (247e) et (b) l'influence que cette position aura en ce qui concerne les rapports entre l'image et la vérité. À partir d'une première définitions de l'image proposé par Théétète en 240a on déduit qu'elle, même si elle n'est pas vraie, est "réellement" (ὄντως) une image, ce qui ne coïncide avec la réalité dévalué ou secondaire que Platon avait toujours attribué à cette notion, de laquelle al vérité était absente. Cette conclusion, en effet, étonne Théétète, attaché à l"orthodoxie" platonicienne. Cet étonnement n'est pas présent dans la version orthodoxe du texte du passage 240a-c du Sophiste, qui hérite d'une modification du texte répandu à partir de 1851. Une fois rétablie la version originaire, la définition du fait d'être proposé en 247e justifie le caractère "réellement réel" de l'image, qui respecte la condition exigée à tout ce qui "possède" de l'être: la possibilité d'agir ou d'être affecté. En effet, l'image est "affectée" par le modèle, qu'elle essaie d'imiter, car le modèle " sur" elle. L'image, même si elle n'est pas vraie, est réelle.

Resumo em Inglês:

Abstract: The definition of the sophist as "image-maker" allows Plato to add to the novelties he presents in the Sophist two topics he hadn't deepened in his previous dialogues: (a) a "definition" of being (247e) and (b) the influence this position will have on the relationship between image and truth. From a first definition of the image proposed by Theaetetus in 240a we deduce that, even if it is not true, it is "really" (ὄντως) an image, which does not coincide with the devalued or secondary reality that Plato had always attributed to this notion, from which all truth was absent. This conclusion, indeed, astonishes Theaetetus, attached to the Platonic "orthodoxy". This astonishment is not present in the orthodox version of the text of the passage 240a-c of the Sophist, which inherits from a modification of the widespread text from 1851. Once the original version is restored, the definition of the fact of being proposed in 247e justifies the "really real" character of the image, which respects the condition required to everything that "possesses" being: the possibility of acting or being affected. Indeed, the image is "affected" by the model, that it tries to imitate, because the model "affects" it. The image, even if it is not true, is real.

Resumo em Português:

Resumo: Esse artigo visa repensar o significado da natureza e do humano em Platão, mais especificamente através de alguns exemplos contidos no diálogo Fedro, raro diálogo mais afastado da cidade. Fedro e Sócrates saem de Atenas numa trilha para fora dos muros, passando pelo córrego Ilisso e pela brisa dos bosques, e acabam sentados nas sombras das árvores cheias de cigarras cantantes. Qual o sentido desse cenário na construção do texto? É possível aprender com carvalhos ou insetos? O filosofar desse diálogo passa pelo aconchego das sombras das árvores no quente meio-dia de verão. Essa topografia sensual através do texto revela o escritor Platão cuidadoso com o significado envolvente do drama vivo entre Fedro e Sócrates. A participação e audiência dos elementos naturais, das árvores e cigarras no diálogo revela um envolvimento do discurso com a atmosfera circundante, preocupação especial de Sócrates em sua palinódia e em sua oração final à Pan. Nesse diálogo, mais do que distintos e afastados da natureza, pensamos o ser humano (e a razão) mergulhados nela - numa tentativa de integração e busca mitológica e dialógica entre rio, rocha, plantas, animais, humanos, deuses e semi-deuses. A imagem de um Platão demasiado racionalista e humanista encontra nesse texto uma outra perspectiva: a de um escritor inspirado, híbrido poeta e filósofo na missão de restaurar a linguagem e a cidade à vida animal e cósmica.

Resumo em Inglês:

Abstract: This article aims to rethink the meaning of “nature” and the human in Plato, more specifically through some examples contained in the Phaedrus, a rare dialogue further away from the city. Phaedrus and Socrates leave Athens on a path outside the walls, past the Ilisus stream and the breeze of the woods, and end up sitting in the shadows of trees full of singing cicadas. What is the meaning of this scenario in the construction o the text? Is it possible to learn from oak trees or insects? The philosophizing of this dialogue passes through the coolness of the shadows of the trees in the hot summer noon. This sensuous topography through the text reveals the writer Plato wary of the enveloping meaning of the living drama between Phaedrus and Socrates. The audience and participation of natural elements, trees and cicadas in the dialogue reveals an involvement of the discourse with the surrounding atmosphere, a special concern of Socrates in his palinode and in his final prayer to Pan. In this dialogue, more than distinct and removed from nature, we think the human being (and reason) immersed in it - in an attempt to integrate a mythological and dialogical search between river, rock, plants, animals, humans, gods and demigods. The image of an overly rationalist and humanist Plato finds in this text a perspective of an inspired writer, a hybrid poet and philosopher, with a mission to restore language and the city to animal and cosmic life.

Resumo em Espanhol:

Resumen: Aunque hay quien entiende que los debates en torno a la moralidad de la interrupción del embarazo son actuales, al analizar algunos pasajes de las fuentes clásicas, se pone de manifiesto la antigüedad de tales discusiones. Asimismo, como las conclusiones jurídicas, políticas y morales en tales respectos muchas veces viene fundamentada por una posición metafísica, antropológica, teológica o biológica, es menester entrar en esos campos para poder explorar cabalmente las distintas aristas del tan complicado tema. De este modo, este trabajo pretende mostrar los escollos terminológicos que los vocablos embryon y kyema generan a la comprensión de la embriología aristotélica, que es base para entender su posición sobre el aborto, así como los debates escolásticos que utilizan esto como fuente. Aspiramos a analizar las diversas apariciones de ambos términos en variadas obras de Aristóteles - fundamentalmente De generatione animalium y De partibus animalium - y mostrar como no hay criterio para distinguirlos en la mayoría de los contextos.

Resumo em Inglês:

Abstract: Although there are those who understand that the debates about the morality of the interruption of pregnancy are newly born, when analyzing some passages of the classical sources, the antiquity of such discussions is revealed. Likewise, as the legal, political and moral conclusions in such respects are often based on a metaphysical, anthropological, theological or biological position, it is necessary to enter these fields in order to fully explore the different edges of such a complicated object. In this way, this work aims to show the terminological pitfalls that the words embryon and kyema generate for the understanding of Aristotelian embryology, which is the basis for understanding his position on abortion, as well as the scholastic debates that use this as a source. We aspire to analyze the various appearances of both terms in various works of Aristotle - fundamentally De generatione animalium and De partibus animalium - and show how there is no criterion to distinguish them in most contexts.

Resumo em Inglês:

Abstract: I argue that the opening line of the Phaedrus proleptically encapsulates the major themes of the dialogue and that paying attention to the opening line enables us to strengthen the identification of psychagogy as the key unifying thread of the whole dialogue. In particular, I argue that the opening line foreshadows the quarrel between Lysias and Socrates over the practical guidance of Phaedrus’ soul; the prominence of friendship in the philosophical form of life; the pertinence of Socrates’ one-on-one, custom-built speeches, vis-à-vis the later conceptualization of rhetoric; the definition of the soul as a source of never-ending movement; as well as the origin (ἀρχή) and destiny (τέλος) of human souls, following the lines of the Palinode.

Resumo em Inglês:

Abstract: I discuss a short string of five sentences in Metaphysics V.5, 1015b6-9 relating demonstration to necessity. My proposal is that Aristotle focuses his attention on the demonstration as a demonstration. Other interpretations reduce the necessity in question to the modality of the component sentences of the demonstrations (the conclusion and the premises). My view does not deny that modality of the component sentences is important, but takes seriously the idea that a demonstration itself should be understood as necessary-as not capable of being otherwise. A demonstration cannot be different from what it is in the sense that [i] its components cannot be different from what they are, [ii] its components must be related to each other exactly in the way they are related. Demonstrations aim at the fully appropriate explanation of a given explanandum-and each demonstration is individuated by the explanandum it takes. Thus, the basic idea is that, for the target explanandum that individuates a given demonstration, the premises delivering the fully appropriate explanation cannot be replaces with different ones. I show how this proposal, which explains Aristotle’s language in 1015b6-9 accurately, does not make demonstrations ‘melt down into conditional necessity’, first, because the modality of the component sentences is still importantly involved, second, because the explanatory relation expressed in a demonstration is a necessary fact in the real world, so that the demonstration itself is also necessary (in the way I have explained) inasmuch as it captures that fact.

Resumo em Português:

Resumo: Partindo do tratado de caça Cinegético, de autoria atribuída a Xenofonte, este artigo busca refletir sobre a maneira como se dá a construção do caçador ideal da pólis descrito pelo autor ático. Este objetivo se dará tanto em termos práticos - equipamentos, presas, métodos de condução da cinegética etc - quanto em termos morais, em vista dos inúmeros ataques desferidos contra os sofistas ao longo do opúsculo. Para cumpri-lo, o presente texto comporta uma breve recapitulação da vida de Xenofonte, as interpretações historiográficas mais importantes relativas ao Cinegético e à sua datação, e, por fim, a forma como o autor ático descreve seu caçador grego ideal.

Resumo em Inglês:

Abstract: Starting from the hunting treatise Cynegeticus, assigned to Xenophon, this article seeks to reflect on the way in which the construction of the ideal hunter of the polis described by the Attic author. This aim will aboard both practical terms - equipment, prey, methods of hunting conducting etc - and moral terms, taking in account the numerous attacks made against the sophists throughout the booklet. To accomplish this aim, the present text includes a brief recapitulation of Xenophon's life, the most important historiographical interpretations on the Cynegeticus and its dating, and, finally, the way in which the Attic author describes his ideal Greek hunter.

Resumo em Espanhol:

Resumo: En el presente trabajo repasaré el modo en que Aristóteles entendió el vínculo entre razón y emoción -particularmente las acciones coléricas- a fin de mostrar que es debido a la presencia de factores intelectuales que las emociones resultan éticamente relevantes y no una mera reacción incontrolada. Luego reseñaré las repetidas analogías de las que se sirve Aristóteles entre la razón como amo y la cólera como esclavo para explicar el vínculo entre ambas. Mi aporte específico al tema consistirá en invertir dicha analogía y, en lugar de utilizarla como ejemplo del vínculo λόγος-θυμός, hacer de este último un ejemplo del vínculo δεσπότης-δοῦλος tal como se lo describe en Política I. Si mi hipótesis es verosímil, establecer las acciones y la virtud propias del esclavo nos ayudará a echar luz sobre el tipo de moralidad propio de las acciones coléricas.

Resumo em Inglês:

Abstract: In the present work, I will review how Aristotle understood the connection between reason and emotion - particularly, angry actions - in order to demonstrate that it is due to the presence of intellectual factors that emotions become ethically relevant and not merely an uncontrolled reaction. Then, I will summarize Aristotle's repeated analogies between reason as the master and anger as the slave to explain their connection. My specific contribution to the topic will be to reverse this analogy and, instead of using it as an example of the λόγος-θυμός connection, make the latter an example of the δεσπότης-δοῦλος connection as described in Politics I. If my hypothesis is plausible, establishing the actions and virtues of a slave will help shed light on the type of morality inherent in angry actions.

Resumo em Inglês:

Abstract: Thinking as described in Plato’s Sophist undergoes two basic changes: it progresses by shifting from one to many and it regresses by shifting from many to one. The change from one to many is generative; the change from many to one is reductive. These opposing changes provide a tension for thinking, and like Heraclitus’ bow string, this tension gives thinking its efficacy. Thinking would wander and accumulate endlessly unless it regresses from many to one. Yet, thinking would stagnate if it could not progress from one to many. Both changes are essential characteristics of thinking, and both rest on memory. Memory constitutes the foundation of thought.

Resumo em Português:

Resumo: Pretendo neste artigo examinar a noção de intermediário (to metaxy) nos Diálogos de Platão, especialmente em Teeteto e O Banquete. Na primeira seção, examino previamente no Teeteto a noção de to metaxy como o resultado da mistura entre o percipiente e o percebido, de modo que o reino fenomênico pode ser explicado por um terceiro gênero, identificado como to metaxy, originado de certa espécie de dynamis. Na segunda seção, investigo a referida noção no Banquete, proferida por Diotima de Mantineia em seu encômio a Eros como nume. Meu propósito nessa última seção é demonstrar que a apreensão da Forma do Belo em si demanda uma nova abordagem hermenêutica, que denomino hermenêutica cultual, pela qual Platão concebe um liame inextricável entre as concepções mítica e racional das Ideias.

Resumo em Inglês:

Abstract: In this paper I intend to examine the notion of intermediate in Plato´s dialogues, especially Theaetetus and Symposium. In the first section, I investigate previously in Theaetetus the notion of to metaxy as the result of mixture between percipient and perceived, by which the realm of phenomenon can be explained by the third genre, identified as to metaxy, born from a certain kind of dynamis. In the second section, I examine the mentioned notion s Symposium, expressed by Diotima of Mantineia on her encomium of Eros as daimon. My purpose in this last section is to demonstrate that the apprehension of Form of Beauty itself requires a new hermeneutic approach, which I call cultual hermeneutic, by which Plato conceives an inherent link between mythical and rational conceptions of Ideas.

Resumo em Inglês:

Abstract: In some of the Aristotelian accounts, Parmenides’ thesis is construed in opposition to the philosophy of nature; on the other hand, he is also depicted, in a different context, as a cosmologist, to whom the Stagirite (and a long tradition afterwards, ending with Simplicius) ascribes a theory of becoming and its principles. In this paper, I exhibit and analyse the relevant passages from Physics I 1-3, Metaphysics I 3 and 5 and On generation and corruption I 3, providing an interpretation that aims to solve the apparent paradox, making sense of the information we can gather from Aristotle’s and Simplicius’ testimonies. Eventually, I propose a construal of the Two Ways of fr. 2 with an emphasis on the predicative reading of einai, which could hint at the Parmenidean approach to cosmology that runs in parallel with the argument on Being.

Resumo em Português:

Resumo: Este trabalho discute a origem do arquiteto e da Arquitetura apresentadas no tratado De Architectura de Vitrúvio e a sua associação com a imitação. Problematiza-se a noção vitruviana de progressão da humanidade e a sua vinculação com o arquiteto e o estabelecimento da Arquitetura como a ciência do arquiteto. Analisa-se a proposição de formação para os profissionais a partir de várias áreas, as quais garantiriam, segundo Vitrúvio, uma formação generalista e ao mesmo tempo especializada no seu campo. Discute-se, ainda, os atributos necessários, segundo o autor, para o bom profissional, que lhe permitiriam alcançar o reconhecimento pela sua autoridade.

Resumo em Inglês:

Abstract: This work discusses the origin of the architect and the architecture presented in the treatise De Architectura by Vitruvius and its association with imitation. It is discussed the Vitruvian notion of the progression of humanity and its connections with the architect and the establishment of Architecture as the science of the architect. The proposal of training for professionals from various areas is analyzed, which would guarantee, according to Vitruvius, a generalist training and at the same time specialized in their field. It also discusses the attributes necessary, according to the author, for a good professional, which would allow him to achieve recognition for his authority.

Resumo em Francês:

Résume: Héliodore est connu pour sa technique narrative élaborée. Cet effet est dû à l’ekphrasis, une ressource largement employée par les sophistes et recommandée dans les manuels de rhétorique (Progymnasmata). Dans le premier bloc de l’œuvre, Héliodore utilise cette ressource, mais pas au hasard. Il y a une image, littéral ou métaphoriquement se répète : le labyrinthe. Notre intention est de démontrer que les répétitions ont un point commun, en plus d’un fort attrait herméneutique. De plus, les labyrinthes sont introduits dans la partie où le récit est habilement écrit in medias res. C’ést précisément dans ce passage que le lecteur, comme dans un labyrinthe, est sinueusement conduit par plusieurs chemins, jusqu’à ce qu’il atteigne la compréhension de la scène d’ouverture, à l’embouchure du Nil. L’analyse des procédures utilisées par Héliodore permet de conclure que la succession de labyrinthes textuels ou imagethiques place le lecteur dans un jeu, dont il ne pourra sortir qu’à la fin du cinquième livre.

Resumo em Inglês:

Abstract: Heliodorus is known for his elaborate narrative technique. This effect is due to ekphrasis, a resource widely used by sophists and recommended in textbooks of rhetoric (Progymnasmata). In the first block of the work, Heliodorus uses this resource, but not randomly. There is an image, literally or metaphorically repeating itself: the labyrinth. Our intention is to demonstrate that the repetitions have a commonality, in addition to a strong hermeneutical appeal. Moreover, the labyrinths are introduced in the part where the narrative is skillfully written in medias res. It is precisely in this passage that the reader, as in a labyrinth, is meanderingly led by several paths, until he reaches the understanding of the opening scene, at the mouth of the Nile. The analysis of the procedures used by Heliodorus leads to the conclusion that the succession of textual or imagethic labyrinths places the reader in a game, from which he can only emerge at the end of the fifth book.

Resumo em Português:

Resumo: Há na bibliografia de Schopenhauer uma parte importante dedicada às discussões de boa vida. Entre os anos de 1826 e 1829 o filósofo alemão se pôs a pensar em uma eudemonologia, um projeto inacabado, que contava com o resgate do pensamento de filósofos antigos. Nas discussões há grande apreço pelo pensamento estoico a fim de produzir uma vida menos infeliz possível. Por isso parece relevante revisitar as ideias de Schopenhauer e compará-las com Sêneca, que se debruçou sobre os mesmos tópicos: as apropriações dos conceitos de praecepta e decreta e sua relação com a felicidade.

Resumo em Inglês:

Abstract: There is an important part in Schopenhauer's bibliography dedicated to reflections on a good life. Between 1826 and 1829, the German philosopher started to think about a eudemonology, an unfinished project, which relied on the rescue of the thought of ancient philosophers. In his discussions there is a great appreciation for Stoic thinking in order to produce a life as little unhappy as possible. Therefore, it seems relevant to revisit Schopenhauer's ideas and compare them with Seneca, who focused on the same topics: the appropriation of the concepts of praecepta and decreta and their connection with happiness.

Resumo em Espanhol:

Resumen: Este artículo se ocupa de responder cuál sería la distinción que los estoicos establecerían entre la filosofía y el kata philosophian logos, acorde al reporte de D.L., VII, 39-41. En este lugar me aparto de los estudiosos que consideran que la distinción es ontológica, es decir, quienes proponen que el kata philosophian logos haría referencia a la presentación discursiva de los dogmas estoicos, cuya naturaleza es incorpórea, en tanto que la filosofía haría referencia a una disposición del alma, cuya naturaleza sería corpórea. Propondré, más bien, que los dos son disposiciones o estados de la parte racional del alma, y que la diferencia entre ellos está en el grado de perfección que han alcanzado.

Resumo em Inglês:

Abstract: This article answer what could be the distinction that the Stoics established between philosophy and the kata philosophian logos, according to the report by D.L., VII, 39-41. In this place I distance from the scholars who consider that the distinction is ontological, this is, that the kata philosophian logos refers to the discursive presentation of Stoic dogmas, whose nature is incorporeal, while the philosophy refers to a disposition of the soul, whose nature is corporeal. I rather propose that both are dispositiones or states of the rational part of the soul and that the difference is in the degree of perfection that they have accomplished.

Resumo em Inglês:

Abstract: The purpose of this paper is an attempt to delimitate what the dialectical syllogism looks like in Aristotle’s Topics. Aristotle never gave an example of a dialectical syllogism, but we have some clues spread over books I and VIII of the Topics which make it possible to understand at least what within a dialectical debate is a dialectical syllogism. The interpretation advanced here distinguishes the logical order of the dialectical argumentation from the order of the debate. This distinction enables us to have a better understand of what is and how the dialectical syllogism is identified in the debate. In addition, we can solve some interpretative difficulties other interpretations could not solve, and have a more solid grasp of how endoxa are used in a dialectical debate.

Resumo em Português:

Resumo: Tradução para o português dos capítulos iniciais dos Primeiros Analíticos de Aristóteles, precedida de apresentação em que se discutem divergências interpretativas e escolhas de tradução.

Resumo em Inglês:

Abstract: Translation of the initial chapters of Aristotle’s Prior Analytics into Portuguese and introduction, which addresses interpretative disagreements and translation choices.