Articoli di riviste: "Alcibiades I (Proclus)"

1

Tarrant, Harold. "Proclus: Commentary on the First Alcibiades". International Journal of the Platonic Tradition 5, n. 2 (2011): 315–16. http://dx.doi.org/10.1163/187254711x589778.

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Terezis, Christos, e Marilena Tsakoymaki. "Divine Eros and Divine Providence in Proclus’ Educational System". Peitho. Examina Antiqua, n. 1(5) (24 gennaio 2015): 163–76. http://dx.doi.org/10.14746/pea.2014.1.7.

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This study examines the way in which the Neoplatonic philosopher Proclus treats an episode of the dialectic communication between Socrates and Alcibiades in the Platonic dialogue Alcibiades I. More specifically, it refers to how the characteristics and the choices of two different types of lovers – the divinely inspired one and the vulgar one – are displayed in the aforementioned text. The characterization ‘divinely inspired lover’ befits a person who communicates in a pure way with his beloved one and attempts to teach the latter the objective values of the intellect. By contrast, the characterization of the ‘vulgar lover’ befits that individual that approaches another individual exclusively on the basis of his external beauty. The first type of lover is presented within the realms of the permanently qualitative, while the second as someone who satisfies solemnly his subjectivity and his instincts. Furthermore, it is interesting to note that Proclus argues that Socrates, whom he considers to represent the very definition of a divinely inspired lover, is inspired by divine powers and attempts to act towards to his fellows – in this instance to Alcibiades – in the way through which the divine providence is revealed.

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Vasilakis, Dimitrios A. "Love as Descent: Comparing the Models of Proclus and Dionysius through Eriugena". Religions 12, n. 9 (5 settembre 2021): 726. http://dx.doi.org/10.3390/rel12090726.

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This paper explores the models of the providential-erotic descent in Neoplatonism and Christianity and the ethical consequences that these two models entail. Neoplatonic representative is an excerpt from Proclus’ Commentary on the First Alcibiades, where a parallel with ancient Greek mythology is drawn: Socrates’ providential love for Alcibiades is compared to Hercules’ descent to Hades in order to save Theseus. This image recalls not only the return of the illumined philosopher back to the Cave (from Plato’s Republic) but also the Byzantine hagiographical depiction of Jesus Christ’s Resurrection qua Descent to Hades. The end of Dionysius’ 8th Epistle (the Christian counterpart to Proclus) recalls this Byzantine icon and forms a narration framed as a vision that a pious man had. There are crucial features differentiating Proclus from Dionysius, and Eriugena’s poetry (paschal in tone) helps in order to understand their ontological background and the eschatology they imply, as well as explain why Christ’s “philanthropy” (love for mankind) is more radical than that of Proclus’ Socrates.

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Vasilakis, D. A. "Neoplatonic Providence and Descent: a Test-Case from Proclus’ Alcibiades Commentary". International Journal of the Platonic Tradition 13, n. 2 (14 novembre 2019): 153–71. http://dx.doi.org/10.1163/18725473-12341438.

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Abstract This article deals with the complex relation between providence and descent in Neoplatonism, with particular reference to Proclus and especially his Commentary on the First Alcibiades. At least according to this work, descent is only a species of providence, because there can be providence without any descent. Whereas the gods (for instance the Henads) provide for our cosmos without descending to it, a large group of souls provide for our cosmos by descending to it. The former kind of providence is better than the latter, even if it is necessary that souls descend in order to give existence to the beautiful cosmos. The following study deals with providence as descent, looking at it from two angles. In the first section I show that Proclus designates this form of providence in two rather surprising ways. One term he uses for it, which will be well known to readers of Plotinus, is τόλµα (audacity)—this despite the word’s negative connotations due to its Neopythagorean and Gnostic origin. A second name for descended providence is ἐπιστροφή (‘reversion’ or better ‘turning one’s attention’). Again, this may be surprising, since we usually expect this term to express the ‘turning back’ of a lower effect to its cause. In Proclus, the word ἐπιστροφή too can have negative connotations, but he also uses it in a positive way when applying it to providence. In the second part of the paper, I explain how Socrates’ providence for Alcibiades (as seen in the Alcibiades I) can be undefiled (i.e. unmixed), even if Socrates necessarily descends as he offers providential guidance. Proclus’ comparison of Socrates with Hercules, who went to the Underworld in order to save Theseus, serves as a positive illustration of Socrates’ divinelike providence, and marks the deficiency of Socrates (or Hercules as a ‘semi-god’) compared to the transcendent and undefiled providence of Neoplatonic divinities.

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Tarrant, Harold. "Olympiodorus and Proclus on the Climax of the Alcibiades". International Journal of the Platonic Tradition 1, n. 1 (2007): 3–29. http://dx.doi.org/10.1163/187254707x194636.

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AbstractThis paper examines the late Neoplatonic evidence for the text at the crucial point of the Alcibiades I, 133c, finding that Olympiodorus' important evidence is not in the lexis, which strangely has nothing to say. Perhaps it was dangerous in Christian Alexandria to record one's views here too precisely. Rather, they are found primarily in the prologue and secondarily in the relevant theoria. Olympiodorus believes that he is quoting from the work or paraphrasing closely, but offers nothing that can be paralleled in either the manuscripts or the Eusebian (or Stobaean) versions. Since both the manuscript text and the Eusebian text fail to satisfy, the evidence deserves consideration. Even if he were not in possession of a text that was wholly correct, Olympiodorus does at least offer an overall interpretation of the passage which neatly unites the daemonic and erotic aspects of Socrates' activities, and offers a real reason for Alcibiades to return Socrates' love. He is encouraged to reflect upon the nature of the divine being (not just a daemo but a theos in this work) controlling Socrates, so that he may behold the likeness of his own, woefully obscured, inner self, and so acquire the self-knowledge necessary for true political success.The anonymous Prolegomena (unsurprisingly) are compatible with Olympiodorus, while Proclus' prologue again largely agrees with Olympiodorus' interpretation. For Proclus, Alcibiades must become an observer of Socrates knowledge and indeed of Socrates' whole life. 'For to desire to know the reason for Socrates' actions is to become the lover of the knowledge which is pre-established within him.' So the path towards a total understanding of his own inner intellective self lies via the contemplation of that being that is rooted within Socrates.I also examine earlier Platonist evidence for the text and find little that is not in harmony with late Neoplatonism.

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Woo, Kyeongyoon. "The Adaptation and Development of the Proclean Notion of Κατάβασις: From Proclus to Maximus the Confessor". Religions 12, n. 11 (28 ottobre 2021): 936. http://dx.doi.org/10.3390/rel12110936.

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This paper examines the impact of Proclus’ notion of divine descent, i.e., κατάβασις, on the formation of core theological doctrines in Pseudo-Dionysius and Maximus the Confessor. The notion of κατάβασις was originally employed by pagan Proclus to explain the downward providence of gods toward humans, emphasizing the dominant role of gods for human perfection. In his exegesis on Alcibiades I, Proclus identified Socrates as the incarnation of divine providence, a divinely inspired lover in charge of Alcibiades’ conversion to philosophical life. Pseudo-Dionysius adapted the Proclean notion of κατάβασις by supplementing it with the Christian notion of God’s ecstatic love, understood as God’s providential act toward His creation. In the Celestial Hierarchy and Ecclesiastical Hierarchy, Dionysius endeavored to reveal the reciprocal-ecstatic union between God and humans made possible by His ecstatic κατάβασις during the liturgy. Maximus adapted and further developed the Dionysian notion of κατάβασις. While stressing the crucial role of the κατάβασις for human salvation, he gave it a new meaning by synthesizing it in the context of his anthropology, which stressed the holistic transformation of the human body and soul as a result of the divine descent.

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Terezis, Christos Ath. "Proclus the Neoplatonist’s proposals on education: epistemological prolegomena". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, n. 2 (2019): 486–502. http://dx.doi.org/10.25205/1995-4328-2019-13-2-486-502.

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This historical and systematic study discusses in the form of a reconstructive proposal the system of the general epistemological principles followed by the eclecticist Proclus, who attempts to organize and present questions on Education directly associated with Practical Reason. From the methodological point of view, the example emerged from his commentary on the Platonic dialogues Alcibiades I and Respublica for providing instruction is multidimensional and holistic and aims at a complete transformation of human personality. The foundation for any philosophical and political approach, as constantly stressed, is that human is a special and unique being that can be able to influence decisively the social status. Considering the content of the study, we are discussing, mainly from a historical point of view, the position and the purpose of Education in Late Hellenistic Period, as well as Proclus’ contribution to the disciplines of Anthropology and Ethics, which are closely related to the objectives of Education. We complete the study with some further remarks with regard to the deepest meaning of Proclus’ proposal and the possibility to implement it in these days. The above-mentioned are not presented as final conclusions, but as questions-inquiries, in order to propose an internally developing methodology for investigating.

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Zacharia, P. "Parallels between Proclean Philosophy and Vladimir Soloviev’s La Sophia and Smysl Lyubvi". Solov’evskie issledovaniya, n. 2 (2022): 6–25. http://dx.doi.org/10.17588/2076-9210.2022.2.006-025.

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In the work of Vladimir Soloviev (1853–1900), especially during his first philosophical period, the parallels with the tradition of Neoplatonism have been examined by several researchers. However, the role that specific neoplatonic concepts of Proclean philosophy played for Soloviev’s philosophical development, should be examined in more details. The method I follow here is a comparative analysis between three works of Proclus (The of Elements of Theology [Στοιχείωσις θεολογική], Commentary on Alcibiades I [Σχόλια εἰς τον Ἀλκιβιάδην], Commentary on Timaeus [Σχόλια εἰς Τίμαιον]) and La Sophia and Smysl Lyubvi written by Vladimir Soloviev. Moreover, I focus on the only source that we have where Soloviev mentions explicitly to the main concepts of Proclean philosophy. The above methods are proposed in order to analyse crucial concepts in Soloviev’s philosophy: love, cosmic unity, and World Soul.

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Mualem, Shlomy. "The Dual Function of Socratic Irony in Philosophical Interactions: Kierkegaard’s Concept of Irony versus Alcibiades’ Speech". Tópicos, Revista de Filosofía, n. 67 (1 agosto 2023): 155–82. http://dx.doi.org/10.21555/top.v670.2404.

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This paper explores Socratic irony as reflected in the famous passages of Alcibiades’ speech in Plato’s Symposium, focusing on the relationship between ironic utterance and the philosophic guidance process. Reviewing the diverse meanings of the term eirôneia in Greek comedy and philosophy, it examines the way in which Plato employs irony in fashioning Socrates’ figure and depicting the ideal of philosophic guidance as the “art of midwifery.” It then analyzes Kierkegaard’s most positive perception of Socratic irony as a necessary methodical element in the Socratic maieutic process of “deceiving into the truth.” Contrasting Kierkegaard with Alcibiades’ scathing critique, it reads the latter in a combined dramatic-philosophical perspective, as presenting irony as an anti-philosophic phenomenon, leading to cognitive puzzlement and Dionysian irrationality. Alcibiades’ negative stance will be manifested via analyzing his use of four literary rhetorical devices: comparing Socrates with the Silenoi, drawing an analogy between ironic speech and Marysas’ satyric flute playing, symbolizing philosophy as snake venom, and presenting the scene of Socrates’ seduction as dramatic irony. The discussion shows, then, that there are two distinct manifestations of Socratic irony drawn from Plato’s writings, destructive and constructive, derived from the character of his philosophical pupils.

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Mantzouranis, Kleanthis. "Thucydides’ Assessments of Pericles and Alcibiades as a Lesson in Leadership Ethics". Polis: The Journal for Ancient Greek Political Thought 35, n. 2 (17 settembre 2018): 523–47. http://dx.doi.org/10.1163/20512996-12340178.

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Abstract The present study examines Thucydides’ assessments of Pericles (2.65) and Alcibiades (6.15) drawing on advances from Leadership Studies. Moving away from conceptions of leadership as a quality of individuals, modern leadership theory views leadership as a relational process between leaders and followers. Thucydides’ assessments of Pericles and Alcibiades examine not only their effectiveness (i.e., their success or failure in conducting the war), but more importantly, the impact of their personal ethics on their relationship with followers. For Thucydides, both leaders displayed administrative competence, but their diverse adherence to ethical principles had a grave impact on their interaction with followers and consequently on their position as leaders. The comparative study of the two passages highlights how Thucydides’ understanding of leadership as a relational process anticipates an important strand of modern leadership theory according to which both effectiveness and ethics are inextricably intertwined in the concept of good leadership.

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Murphy, Patricia Anne. "Some Lessons from Alcibiades 1 and Plato’s Seventh Letter for Philosophical Practitioners". Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 3, n. 9 (20 dicembre 2023): 32–39. http://dx.doi.org/10.59209/ircep.v3i9.65.

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In this paper I illuminate several themes that I find of great import in understanding the practice of Philosophical Practice as a process. I do this through a careful consideration of two often disputed texts by Plato: Alcibiades 1 and Plato’s Seventh Letter. I do not wish to defend the authenticity of the authorship of the texts, but simply extol the usefulness and appropriateness of these two lesser considered texts as displaying a number of important teachings that I often use in Philosophical Practice. I take these teachings to be central to Plato’s meta-philosophy and the notion of self-concept.

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Moutsopoulos, Evanghélos. "La notion d' aré té dans le Commentaire de Proclus sur le Premier Alcibiade de Platon". Areté 11, n. 1-2 (1 dicembre 1999): 271–80. http://dx.doi.org/10.18800/arete.199901-02.012.

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En el presente artículo el autor discute las precisiones efectuadas por Proclo a la concepción platónica de la areté, ocupándose sucesivamente de la naturaleza de la virtud, su enseñanza y su axiología. Tanto para Platón como para Proclo, la "virtud"es una cualidad innata que ha de ser puesta de relieve a través de nuestros actos, en vista de lo cual su enseñanza constituiría un proceso de autorrevelación asistida. Ahora bien, en función de la tesis del paralelismo lógico-práctico (afín al paralelismo lógico-gramatical aristotélico), Proclo concluye que existe una armonía interna del alma determinada por la armonía interna de cada una de sus tres partes. De este modo la justicia pasa a ser vista como la virtud del alma total, y la virtud se alza entonces como el criterio del bien, de la belleza y de cualquier valor en general.

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Tresnie, Corentin. "Nicolas D’Andrès, Socrate néoplatonicien. Une science de l’amour dans le Commentaire de Proclus sur le Premier Alcibiade". Philosophie antique, n. 21 (15 dicembre 2021): 295–97. http://dx.doi.org/10.4000/philosant.4203.

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Baratta, Luca. "‘A Scorneful Image of this Present World’". Critical Survey 34, n. 3 (1 settembre 2022): 100–122. http://dx.doi.org/10.3167/cs.2022.340307.

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Many of Erasmus of Rotterdam’s works were translated into English during the reign of Henry VIII. In the process of translation, the original intention of these texts was often subverted, as Erasmus’s reputation was appropriated by his translators and their patrons to serve a variety of political and religious agendas. The present article is devoted to the translating history of one of Erasmus’s works, Sileni Alcibiadis, a proverb that was detached from the huge paremiographic repository known as Adagia and published as an autonomous work in London in the early 1540s. By highlighting corrections, retouchings and omissions, the article aims at pointing out the ways in which the anonymous translator adapted Erasmus’s text to a different cultural and pedagogic context. The final purpose of this work is to show the way in which Erasmus’s political thought ‘migrates’, with partial manipulations, into the turbulent context of mid-sixteenth-century England.

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Sheppard, Anne. "A. Ph. Segonds: Proclus. Sur le premier Alcibiade de Platon, Tome II. (Collection des Universitiés de France (Budé).) Pp. 260 (text double). Paris: Les Belles Lettres, 1986." Classical Review 38, n. 1 (aprile 1988): 150. http://dx.doi.org/10.1017/s0009840x00113927.

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Terezis, Christos. "Rhétorique et justice dans l’œuvre du philosophe néoplatonicien Proclus". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, n. 1 (2023). http://dx.doi.org/10.25205/1995-4328-2023-17-1-63-69.

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In this article, I investigate the relationship between rhetoric and justice as it is presented in Proclus’ commentary of Plato’s dialogue Alcibiades I. The study is divided into three parts. In the first one, which is entitled “The political counsellor”, I elaborate how this institutional person, utilizing the possibilities of rhetoric, aims to exercise prudence to all those who intent to complete personally and politically themselves in the context of justice. In the second part, which is entitled “The refutation of the superficial syllogisms”, I focus on what rhetoric can provide to man so as to be able to think in a rational way when it comes to the precise content of justice as a moral and political virtue. In the third part, which is entitled “The justice and injustice and their relationship with benefit”, I discuss how rhetoric needs to be utilized in order to have new modes of connection of justice with benefit, excluding any beneficial criterion. The main conclusion that I draw is that according to Proclus rhetoric is for a political counsellor a tool of justice, which has to be the final purpose of his mission.

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Lautner, Peter. "Socrate néoplatonicien. Une science de l’amour dans le commentaire de Proclus sur le Premier Alcibiade, written by Nicolas D’Andrès". International Journal of the Platonic Tradition, 8 settembre 2022, 1–3. http://dx.doi.org/10.1163/18725473-12341525.

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Articoli di riviste sul tema "Alcibiades I (Proclus)"

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