These fragments are certainly among the most celebrated and lucky fragments of the philosopher of Ephesus, which can be explained by the fact that they have been used since Plato and Aristotle, to represent in an exemplary way the philosophical (.
The purpose of this paper is to examine heraclitean fragments evoking the metaphor of rivers and waters flowing, usually associated by tradition to the image of reality in becoming and the conception of nature as a more or less disordered streaming. O paradoxo ético que disso deriva é examinado através de uma análise dos argumentos desenvolvidos no diálogo. Parece então que a quem sabe muitas coisas pertence a capacidade de enganar, precisamente utilizando os muitos conhecimentos que possui, enquanto a sinceridade constituiria um traço específico de quem, não possuindo conhecimentos, não pode senão revelar-se pelo que é. ) a multiplicidade, polú-tropos) de Ulisses indicaria um caráter ambíguo e enganador. A simplicidade de Aquiles deveria revelar a sinceridade, enquanto a duplicidade (ou melhor (. Sócrates deseja interrogar o sofista sobre um aspecto particular de sua exegese homérica, aquele da descrição dos personagens de Aquiles e de Ulisses: o primeiro, o mais simples e sincero (ou verdadeiro, haploústatos kaì alethéstatos), seria melhor que o segundo, que é dúplice (polútropos). Hípias Menor apresenta a conversação que tem lugar na conclusão da conferência dada por Hípias sobre os poemas homéricos diante de um público numeroso.
I shall try to show how this see-sawing depends on the different point of view that Plato takes when he deals with the nature and the function of the soul, respectively in the “genetic” contexts, where his examination touches directly on the question of the soul’s ontological status, and the “operative” contexts, when what is being analysed are the functions, scope and motivations of the soul that intervene in its action of controlling the body. Socrates seems to retract this view when in Book X he introduces the theory that the soul is actually dual, and then later in the same Book demonstrates its immortality, presenting it in this case as something simple, single and unitary. | : There is a seeming contradiction in the Republic in Plato’s psychology of the tripartite soul, which is dealt with in Book IV and which recurs in Books VIII and IX. J’essaierai de montrer que ces changements de perspective dépendent du point de vue assumé par Platon dans son traitement de la nature et de la fonction de l’âme, dans les contextes que j’appellerai « génétiques », c’est-à-dire là où l’analyse touche à la question du statut ontologique de l’âme, et dans les contextes que j’appellerai « opérationnels », c’est-à-dire lorsque ce sont les fonctions, les compétences et les motivations de l’âme dans sa direction du corps qui font l’objet de l’analyse. ) comme une réalité simple, unique et unitaire. Celle-ci est esquissée dans le livre IV et est toujours présente dans les livres VIII et IX Socrate semble pourtant l’abandonner lorsque, dans le livre X, il introduit la thèse selon laquelle l’âme est une réalité double, et peu après parvient, dans la suite du livre X, à démontrer son immortalité, en la décrivant (. ( shrink)įrancesco Fronterotta | : La psychologie platonicienne de la République semble être affectée par une contradiction en relation avec la thèse de la tripartition de l’âme. Just this brief indication of the mass of philological, historical, and philosophical studies suggests the constant-and constantly renewed-appeal of a dialogue that is rightly considered as one of the most influential and representative of Plato's thought. 3 An equally significant quantity of works of commentary, individual or miscellaneous, of extremely varied origin and composition has appeared, from the monumental work coordinated by M. 2 Numerous translations in the main modern languages have also been published with a more or less detailed apparatus of notes. ) this new edition has been accompanied by a volume of philological commentary edited by the same author. Considering just a few examples from recent years, we might recall that a new critical edition of the dialogue has been published 1 that contains significant innovations both in the text and in the attribution of lines to speakers. Plato's Republic continues to arouse intense controversy among commentators, both for its ethical and political project and for its psychological, epistemological, and ontological implications for the knowledge of philosophers, who, says Plato, should be set as guides for such a project.
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