Peitho. Examina Antiqua
https://pressto.amu.edu.pl/index.php/peitho
<p class="oczasopismie">Peitho / Examina Antiqua is an international, peer-reviewed journal devoted to investigation of ancient Greek, Roman and Byzantine thought. The journal publishes original research articles, discussions and reviews in the fields of ancient philosophy, science, literature, history and language. The languages of publication are English, French, German, Italian and Polish. Established in 2010, the journal is published by the Institute of Philosophy at Adam Mickiewcz University in Poland.</p> <p class="oczasopismie"> </p> <ul class="oczasopismie"> <li class="show"><a href="https://pressto.amu.edu.pl/index.php/peitho/about">ABOUT THE JOURNAL</a></li> <li class="show"><a href="https://pressto.amu.edu.pl/index.php/peitho/issue/current">CURRENT ISSUE</a></li> <li class="show"><a href="https://pressto.amu.edu.pl/index.php/peitho/issue/archive">ARCHIVES</a></li> </ul> <!--<div class="oczasopismie"><strong>INDEXED IN:</strong><p>INDEX COPERNICUS INTERNATIONAL - IC JOURNALS MASTER LIST; EBSCO PUBLISHING; SCOPUS; ERIH - (2007-2014); ERIH PLUS 2015; CSA LINGUISTICS AND LANGUAGE BEHAVIOR ABSTRACTS; CEJSH; PKP Index, Primo, WorldCat, Cabell's, Google Scholar; DOAJ</p></div><div class="oczasopismie"><strong>JOURNAL METRICS: </strong><p><img src="/public/piotr/ikonki/gs_2.png" alt="" /><br /><br /><img src="/public/piotr/ikonki/mnisw_14.png" alt="" /><br /><br /> <img src="/public/piotr/ikonki/ic_120_51.png" alt="" /><br /><br /> <img src="/public/piotr/ikonki/gs_1.png" alt="" /></p></div>--> <div class="oczasopismie"><strong>INDEXED IN:</strong></div> <div class="oczasopismie"><a title="Peitho. 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Examina Antiqua2082-7539<p>Peitho provides immediate open access to its content on the principle that making research freely available to the public supports a greater global exchange of knowledge.</p>Marina Marren’s Plato and Aristophanes
https://pressto.amu.edu.pl/index.php/peitho/article/view/40839
Deborah Achtenberg
Copyright (c) 2023 Deborah `Achtenberg
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2023-12-222023-12-22141141–144141–14410.14746/PEA.2023.1.8Another Handbook on Plato’s philosophy
https://pressto.amu.edu.pl/index.php/peitho/article/view/40840
Artur Pacewicz
Copyright (c) 2023 Artur Pacewicz
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2023-12-222023-12-22141145–152145–15210.14746/PEA.2023.1.9Parmenides’ Structure of the Earth
https://pressto.amu.edu.pl/index.php/peitho/article/view/40830
<p>It is generally accepted that the enigmatic fragment 12 of Parmenides, supplemented by the first part of A.tius II 7.1, represents an unlikely cosmos which comprises alternating spherical crowns of fire and night, surrounding the earth. A comparison of the fragment and A.tius’ text shows that the latter adds nothing substantial to the fragment. Thus, fragment 12 can actually represent the structure of the earth, which consists of a core of fire, is surrounded by the layers of the earth’s crust, into which heat is transmitted from within, and on which the goddess of life dwells.</p>Guido Calenda
Copyright (c) 2023 Guido Calenda
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2023-12-222023-12-2214113–2813–2810.14746/PEA.2023.1.1The Study of Being in Plato and Aristotle
https://pressto.amu.edu.pl/index.php/peitho/article/view/40831
<p style="font-weight: 400;">Usage of the Greek verb ‘to be’ is generally divided into three broad categories — the predicative use, the existential and the veridical—and these usages often inform the way we understand Being in ancient philosophy. This article challenges this approach by arguing that Being is not the product of linguistic reflection in Parmenides, Plato and Aristotle; rather, these thinkers treat Being as the ontological and epistemological primary. Though this may overlap with the linguistic senses, it is not the same thing. The article is divided into three sections: the first one raises several basic issues with the predicative interpretation of Being, the second argues that Being is unified and singular in a significant sense and the third brings out the special pre-immanence of Being.</p>Aidan R. Nathan
Copyright (c) 2023 Aidan R. Nathan
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2023-12-222023-12-2214129–4429–4410.14746/PEA.2023.1.2Exposition of the mimesis of Tragedy in Aristotle’s Poetics (6-19)
https://pressto.amu.edu.pl/index.php/peitho/article/view/40833
<p>The aim of this article is to present a new Polish translation of Aristotle’s Poetics, namely, those of its central chapters (6–19) that deal with the Stagirite’s explication of the mimesis of tragedy. When interpreting the first five chapters of the treatise, it is important to recognize the mimetic distinctions and forms according to means and objects as well as the question of how poetic creativity takes shape (generally from improvisation through epic to comedy and tragedy). On the basis of these preliminary assumptions, Aristotle proceeds to define tragedy and analyze its components, forms and functions in more detail. Unlike the previous Polish translations of the Poetics, we have attempted here to render Aristotle’s essential technical expressions as faithfully as possible, without distorting them in accord with various concepts of modern aesthetics or literary criticism. We have also sought to preserve the Stagirite’s typical composition and his complex argument. Only in this way can the sense of Aristotle’s leading assumptions and distinctions be properly discerned. For the ease of reading, we also introduce more paragraphs and relevant subject headings into the text.</p>Marian Andrzej Wesoły
Copyright (c) 2023 Marian Andrzej Wesoły
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2023-12-222023-12-2214145–6845–6810.14746/PEA.2023.1.3The paschein and pathê of the Earth and Living Beings in Aristotle and Alexander of Aphrodisias (Meteorologica 1.14)
https://pressto.amu.edu.pl/index.php/peitho/article/view/40834
<p><em>In his 2013 monograph on Structure and Method in Aristotle’s Meteorologica, </em><em>Malcolm Wilson has shown both that Aristotle conceived of </em><em>meteorological phenomena as analogous to the bodily processes of </em><em>animals, and that for the Stagirite the sublunar world should not be seen </em><em>as a single body, but rather as composed of many different individuals. </em><em>However, Wilson did not articulate the relationship between these two </em><em>theories—that is, he did not answer the following question: how is it </em><em>possible for the Earth to behave like an animal if it is not a single body? </em><em>This paper argues that the answer to this question lies in the Aristotelian </em><em>statement about the different paschein of the Earth and animals. In </em><em>fact, in the chapter of Meteorology dedicated to climatic changes (1.14), </em><em>Aristotle, after comparing such changes to the maturing and ageing of </em><em>living organisms, states that ‘only, in the case of the bodies of plants </em><em>and animals being affected does not occur in each part separately, but </em><em>it is necessary for the being to mature and decay all at once, whereas in </em><em>the case of the Earth this occurs in each part separately, due to cooling </em><em>and warming’ (351a.28-31). In his commentary, Alexander of Aphrodisias </em><em>reiterates that the difference between the changes of the Earth </em><em>and those of living organisms concern the way in which these different </em><em>subjects undergo affections (pathê). The concept of paschein/pathos is </em><em>thus fundamental to understanding how Aristotle conceives of biological </em><em>analogies, which play a key role in his meteorology: as the affections </em><em>of maturing and corruption show, parallels with organic processes can </em><em>be found in meteorological phenomena, but always at the level of the </em><em>individual parts of the Earth. Although the sublunary world can be </em><em>understood in organic terms, this world is not a ‘cosmic animal’, but </em><em>rather a multiplicity of ‘regional animals’. To corroborate this thesis, this </em><em>paper addresses several related questions, including: the mechanics of</em><em>environmental changes according to Aristotle; the differences between </em><em>the regions of the Earth; the lexicon used in Meteorology to refer to the </em><em>transformations of the Earth; the personal notes that Alexander adds to </em><em>Aristotle’s discussion. Finally, the first modern translation of the relevant </em><em>section of Alexander’s commentary is also provided here.</em></p>Chiara Militello
Copyright (c) 2023 Chiara Militello
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2023-12-222023-12-2214169–8469–8410.14746/PEA.2023.1.4Causality at Lower Levels: The Demiurgical Unity of the Second and Third God according to Numenius of Apamea
https://pressto.amu.edu.pl/index.php/peitho/article/view/40835
<p>Numenius is an author who straddles the line between Middle Platonism and Neoplatonism. In this contribution, I focus on the differences between the second and the third God, which emerge from analyses of the relevant fragments. Numenius emphasizes, on several occasions, how the second God (i.e., the demiurge) has a dual nature. In this paper, I investigate the role of the demiurge in Numenius and examine in what sense the second and third God are “one.” On the one hand, Numenius seems to be stressing the unity of the second and third levels of reality, but on the other hand, he also appears to be differentiating them. The present analyses concentrate on fragments 19F, 24F, 29T and 30T (respectively 11, 16, 21, and 22 in des Places’ edition). My purpose is to demonstrate that, according to Numenius, the second and the third God are one because they both can be regarded as demiurgic. Thus, Numenius conceives a kind of “double demiurgy,” which preserves the distinction between the second and the third God, who are distinguished from an ontological point of view, but who, at the same time, share a demiurgic function. The second God is then the paradigm, whereas the third God is immanent in matter as a ruling principle of the cosmos, which is similar to the World Soul, as he operates on matter in order to make it rationally ordered.</p>Enrico Volpe
Copyright (c) 2023 Enrico Volpe
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2023-12-222023-12-2214185–9885–9810.14746/PEA.2023.1.5Parmenide e l’Uovo argenteo degli Orfici in Simplicio, Damascio e Proclo
https://pressto.amu.edu.pl/index.php/peitho/article/view/40837
<p>When commenting on Aristotle Ph. 1.3, 187a1, Simplicius in Ph. 1.3, 146, 29–147,2 establishes an equivalence between the shining «silver egg» (ὤεον ἀργύφεον) of Orpheus (fr. 70 Kern) and the Parmenidean being or, rather, one of the determinations with which Parmenides, in the section of his Poem devoted to the so-called Way of Truth, indicates the ἐόν, i.e., «resembling the mass of a well-rounded sphere» (εὐκύκλου σφαίρης ἐναλίγκιον ὄγκωι – DK 28 B 8.43). The equivalence established here is found in the great digression about Parmenides (in Ph. 142, 28–148, 24), where Simplicius puts forward an interpretation of Parmenides that identifies the Parmenidean being-one (τὸ ἓν ὄν) with the intelligible (τὸ νοητόν), which, in another passages of the same commentary, is also qualified with the metaphysical concept of “unified” (τὸ ἡνωμένον) that is taken from Damascius. The aim of the present paper is to trace back the Neo-Platonic assumptions of this identification. In particular, we will focus on Damascius Pr. 2.55.40, 14–19 and 3.123.160, 1–3 Westerink, since these passages contain insights into the Orphic theology that is referred to as “usual”, “common” or “rhapsodic”, as well as a contextual “translation” of various Orphic concepts (e.g. ὤεον ἀργύφεον) in terms of Neo-Platonic metaphysics. The metaphysical transposition of the mythical image of the silver egg goes back, however, to Proclus (in Ti. 1.428, 8–9), who assumes the identity between Plato’s being (“being in the primary sense”, τὸ πρώτως [...] ὄν) and the Orphic egg (ταὐτὸν τό τε Πλάτωνος ὂν καὶ τὸ Ὀρφικὸν ὠόν). One cannot, at the same time, exclude a priori the possibility that the Orphic motif of the silver egg circulated in the Magna Graecia of Parmenides already from at least the 6th century BC. It is possible, as Colli hypothesised, that already Ibycus (who certainly knew Orpheus, fr. 25 Page) betrays a certain knowledge of it in fr. 4.4–5 Page, where we find the expression ἐν ὠέωι ἀργυρέωι. This article demonstrates that Proclus and Damascius embedded the Orphic concept of ὤεον ἀργύφεον into their Neo-Platonic metaphysics by showing its potential for speculative order.</p>Ivan Adriano Licciardi
Copyright (c) 2023 Ivan Adriano Licciardi
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2023-12-222023-12-2214199–12499–12410.14746/PEA.2023.1.6How to Be an Unsuccessful Ancient Philosophy Scholar in Uneasy Times: The Case of S. Lisiecki (1872-1960)
https://pressto.amu.edu.pl/index.php/peitho/article/view/40838
<p>The paper provides a brief outline of the biography and works of Stanisław Lisiecki (1872–1960), a little-known Polish classics scholar, who is remembered only, if at all, as a translator of Plato’s Republic. In his early fifties, having given up his career as a Catholic priest, he started working in the field of classics and managed to publish several minor works on Plato in Polish and Latin. His decision to abandon the clergy was not welcomed by many members of the Polish academia and most of his translations of Plato and Aristotle remained unpublished. His renderings of Plato could not compete with the highly accessible translations made by W. Witwicki, which were becoming increasingly popular at that time. Furthermore, Lisiecki’s translations of Aristotle, despite the pioneering nature of his undertaking, met with strong criticism at various university seminars.</p>Tomasz Mróz
Copyright (c) 2023 Tomasz Mróz
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2023-12-222023-12-22141125–138125–13810.14746/PEA.2023.1.7