Gabriele Cornelli

No Banquetede Platão, Fedro é considerado o “pai do discurso” e ocupa na sala o primeiro assento à esquerda. Ele introduz o tema do amor e inicia seu discurso com uma série de referências à tradição, incluindo figuras como Hesíodo, Acusilau e Parmênides, para elogiar Eros. Fedro enfatiza o papel do amor na guerra, na política e nas relações amorosas, ressaltando como o amor motiva os humanos a agirem de maneira excepcional. Seu argumento culmina na ideia de que o ápice do amor é a disposição de morrer por aqueles a quem amamos. Ilustra essa perspectiva com exemplos de casais: Alceste e Admeto, Orfeu e Eurídice e Aquiles e Pátroclo, demonstrando como o amor está intrinsecamente ligado à morte e como este sacrifício é recompensado pelos deuses. Esta tradução destaca termos específicos usados em contextos pederásticos como erastes e eromenos, através da transliteração, diferenciando-os de termos mais genéricos para amantes e amados. A introdução aborda brevemente como a compreensão das relações pederásticas e questões relacionadas ao gênero das personagens podem influenciar a interpretação do discurso. Esta tradução convida os leitores a uma análise minuciosa do discurso de Fedro, explorando as complexidades discutidas e suas implicações para o entendimento do amor na obra de Platão.

O problema deste paper constitui-se a partir da seguinte pergunta: seria Platão um plagiador dos pitagóricos? A suspeita nasce de uma tradição já antiga pela qual Platão é acusado de ter plagiado uma suposta obra atualmente perdida de Filolau de Crotona. Tomou-se, então, como objeto de análise, a obra Timeu, a fim de verificar a existência de trechos que poderiam sugerir um plágio por parte de Platão. Para tanto, realizou-se um levantamento das principais teorias “pitagóricas” identificáveis no Timeu, a partir de uma revisão da história da crítica. Concluiu-se que, inegavelmente, há referência implícita ao pitagorismo na obra, a qual, entretanto, não configura propriamente um plágio, mas, sim, pode ser melhor considerada como uma influência pitagórica. Efetivamente, Platão acaba por transpor diversas teorias “pitagóricas” – bem como de outros filósofos pré-socráticos – para seus próprios interesses filosóficos.

The doctrine of unity of opposites lays in the centre of the debate on Heraclitus’ philosophy. The present article proposes a critical analysis of the mainstream interpretation of geometrical oppositions (fragments DK 22 B 59, B 60 and B 103) as mere examples of different points of view. Instead, we suggest that these fragments are fundamental pieces in Heraclitus cosmology and that they are traces of a circular and archaic paradigm. Indeed, cyclical formulations are spread throughout the fragments and, read in connection with geometrical oppositions, perform a useful model to describe how permanence and change can be complementary events. In this context, circularity can be a key to the comprehension of unity of opposites as a result of interchangeable processes – as day and night, life and death, beginning and end – so that opposites are part of a concrete and vital unity.

According to Glaucus of Rhegium Democritus was “a disciple of a Pythagorean” (dk 68 A1, 38). The tetralogical catalog of his works prepared by Thrasylus begins its section on ethics with the three following works: Pythagoras; On the Disposition of the Wise Man; On the Things in Hades (dk 68 B0a–c). The very order of the first three ethical works of Democritus could point to some sort of dependence on Pythagoreanism. This was suggested earlier by Frank (1923: 67), who believes that this is due to the fact that Democritus saw Pythagoras as basically the founder of an ethic-religious sect. Without being forced to agree with Frank, it is undeniable that there are many similarities between Pythagorean and Democritean ethics. The Democritean sentences that speak about the sense of shame before oneself as a way of preventing evil deeds (dk 68 B84, 244, and 264) recalls the practice of anamnesis, the examination of conscience in the Pythagorean tradition. Even more important are the parallel uses of measure as a basis for ethical reasoning. This paper aims to review this connection between Pythagorean traditions and Democritus, examining what emerges as the most probable core issue to determine how close this relation between atomists and Pythagoreans could have been: the Aristotelian testimony (de An. 1.2 404a16-20 [dk 58 B40]) on the material conception of the Pythagorean soul. In fact, a corpuscular conception of the soul (“dust in the air”), foreshadowing the psychology of Democritus, is attributed to the Pythagoreans. Is the argument of de An. 1.2 404a16-20 a misunderstanding by Aristotle? Or does this testimony represent an actual dialogue that Pythagoreans were having with atomists in the fifth century bce?

This paper aims to analyze the tradition of the theory of the immortality of the soul and its metempsychosis, with the intention, on the one hand, of determining whether it can be traced back to the practice and doctrine of proto-Pythagoreanism, and on the other hand, of understanding to what extent it has contributed to the definition of the category of Pythagoreanism throughout history. The oldest testimonies attributing that doctrine to Pythagoras suggest two different hermeneutic routes. First, although old, the theory of the immortality of the soul, apocalyptic by its very nature, does not imply the existence of a dogmatic system of beliefs. That is to say that throughout the various strata of the Pythagorean tradition, the concept of this immortality significantly differed. Second, as a result of the first route, it turned out to be necessary to verify how the reception of the theory by later sources contributed to the construction, through it, of the category of Pythagoreanism. The testimonies of Xenophanes, Heraclitus, Ion and Empedocles suggest that metempsychosis is quite an old theory, corresponding to the proto-Pythagorean stratum. One finds in Aristotle the most explicit testimony of the existence of a proto-Pythagorean theory of metempsychosis: the use of the term mýthoi to refer to the Pythagorean doctrines of the soul suggests that Aristotle considered them sufficiently old, and therefore in all probability proto-Pythagorean. The Aristotelian lexicon ultimately will reveal proto-Pythagoreanism as the source of the doctrines of the immortality of the soul and its transmigration.

The present essay will cross, inside the matter of the sources of the platonic thought, the suggestion of Damascius of Damascus, with the intention to draw clear understanding, unless in this particular point, of the relationship between the ancient pythagoreanism and the platonic philosophy. In this, the study of the matter of the dialectics of the limiters/unlimited one is central. The page 16c of the Philebus is the crucial point of this discussion: here Socrates introduces the theme of the unity/multiplicity as a very beautiful hodos, a run that comes from a very distant point of departure: it’s a “gift of the gods” and a discovery of the ancient ones. The comparative study of these footsteps of the Philebus and the fragments of Philolaus, especially В 2, 3, 6 and 7 bring us to conclude that the presence in the pages of the Philebus of the theory of the limiter/unlimited be taken as a pre-platonic “discovery” of the more ancient pythagorean philosophy.

Despite their tensions and contradictions, the various discourses about globalization reveal a desire to build the space and time of the encounter between worlds and cultures, through the persistence of a dialogue that approximates distances, but respects differences. A considerable part of the political, cultural, urban, linguistic formation of the Western world has given rise to motives and solutions of the institution of the poles and cosmopolis of the Ancient World. On the other hand, mobility can even be considered a characteristic trait of Luso-Brazilian culture, from the Portuguese discoveries and their cultural production, in the first steps of the Jesuit literature in Brazil, especially in José de Anchieta, passing by António Vieira, Machado de Assis, Guimarães Rosa, among others. For this reason, the presence and the different nuances of the theme of mobility and the cosmopolis of old in the reception of Classical Antiquity in the Portuguese language literature are also a central theme of the volume... https://books.google.be/books/about/Cosmópolis.html?id=4C3ODQAAQBAJ&redir_esc=y.

O presente artigo é fruto de trabalhos e pesquisas conduzidos pela equipe de coordenação do PNLD 2018 (Plano Nacional de Livros Didáticos), a qual se reuniu por duas ocasiões, juntamente com todos os pareceristas, em seminários exclusivamente dedicados ao projeto. O texto pode, pois, ser dividido em quatro seções, as quais (e cuja divisão) se revelarão suficientemente evidentes para o leitor. Em primeiro lugar, é apresentada uma revisão historiográfica (inédita, tanto quanto sabemos) do ensino de Filosofia no Ocidente, desde as primeiras instituições da Antiguidade até a atualidade, mas com especial enfoque no caso brasileiro. Em segundo lugar, apresentamos uma revisão crítica da legislação mais relevante, sobretudo a vigente, para o processo de seleção dos manuais didáticos a distribuir pelas escolas brasileiras durante o período de vigência do edital, referindo em particular os critérios que nortearam tal seleção. Em terceiro lugar, são referidos alguns dos aspectos mais importantes das obras aprovadas neste edital do PNLD. Finalmente, são abordados alguns aspectos relativos aos desafios que o PNLD terá necessariamente que enfrentar, tendo em conta a conjuntura brasileira atual, nomeadamente os pacotes legislativos mais recentes a propósito do PNLD enquanto tal, mas também do papel da própria Filosofia no ensino obrigatório no nível médio.

The aim of this article is to set forth conjectures that are likely to explain the inclusion of Plato and Hermes as heralds of Mani in the testimony of Ephrem of Syria. This incorporation should be set against the background of the Syrian religious milieu, which was influenced by both Hellenistic philosophy and Eastern religious traditions. Therefore, it would be better to seek a religious and philosophical environment wherein Plato and Hermes were associated. Keywords: Manichaeism, apocalypticism, theurgy, hermetism, Merkabah mysticism, late platonism.

Resumo: Propõe-se uma leitura de três episódios da Odisseia, nos quais há o uso de um phármakon. São Helena, Circe e Hermes as personagens que administram as phármaka. Trata-se de leitura: 1) vinculada a um projeto: o levantamento e a interpretação de discursos que se distanciem e/ou questionem a perspectiva da “guerra às drogas”, algo como um projeto de extração de elementos textuais que possam servir como ferramentas teóricas, na construção de uma perspectiva menos mortífera em relação às substâncias; 2) guiada por três princípios, os quais podem ser ditos anticoloniais e antirracistas. Leitura centrada no phármakon, mas que o articula à comida floral dos lotófagos e à relação de xenía; dela, apresenta-se a proposta segundo a qual, no texto homérico, há a valorização de algo que pode ser chamado de multivalência.: The aim of this paper is to analyze three episodes of the Odyssey in which a pharmakon is used. Helen, Circe and Hermes are the characters that administer the pharmaka. This analysis is linked to a project - the survey of discourses that distance themselves and/or question the perspective of the “war on drugs”, a project that aims to extract textual elements that can serve as tools of thought in the construction of a less deadly path in relation to substances - and guided by three principles - which can be called anti-colonial and anti-racist. From this focus, centered on the pharmakon, also articulating it to the floral food of the lotophagi and the relationship of xenia, a thesis is put forward according to which, in the Homeric texts, one can find something that can be called multivalence.

La Ley de la Mujer discutida en el libro V de la República, conocida como la primera ola, es un ejemplo notorio de la intención reformista de Sócrates de lograr justicia en la pólis. La legislación de la mujer, en general, históricamente ha sido relegada por los intérpretes de la República. El objeto del artículo es analizar este pasaje, del 449a al 457c, a través de los argumentos propuestos por Sócrates al considerarlos cruciales para concebir la igualdad entre los sexos y favorecer el cambio institucional según su naturaleza, katà phýsin, dejando espacio para que las mujeres gobiernen la pólis. Antes de partir hacia el enfrentamiento externo, Sócrates considera urgente que sus interlocutores, Adimanto, Glaucón y Polemarco, estén de acuerdo entre ellos. Así, los insta a iniciar la discusión cuestionando la naturaleza humana de la mujer y su capacidad para las mismas funciones que desempeñan los hombres en la ciudad. El examen de lo inteligible permitió que el lógos sobre la capacidad intelectual de las mujeres respaldara una legislación adecuada. Este nómos puesto en práctica demuestra ser lo mejor para la ciudad y sus guardianes. En esa medida, Sócrates puede concluir dicha investigación con un consenso sobre qué hacer y la voluntad de confrontar urgentemente las opiniones opuestas en la ciudad.

In Plato’s Symposium eros and paideia draw the fabric of dramatic and rhetorical speeches and, especially, the picture of the relation between Socrates and Alcibiades. This paper will focus, firstly, on two important facts, which are essential for the correct understanding of the dialogue, both of which appear at the beginning. First, it is said that Socrates, Alcibiades and the others were present at the famous banquet, and second, that the banquet and the erotic speeches of the participants were so celebrated as to attract the attention for several decades to come. So, the memory of that symposium is thus the memory, far beyond the other symposiasts, and through the erotic speeches, of something precise: that is, a particularly significant relationship, that between Socrates and Alcibiades. What matters most for the aim of this paper is the fact that Alcibiades is considered one of the major reasons for the defeat of Athens and the main cause of the crisis into which the city was plunged during the last years of 5th century BC. Due to the distrust of the city towards the groups of ‘philosophers’ that remitted to Alcibiades’ group, it is no surprise that the so-called Socratics committed themselves to refuting the accusation of Socrates having been Alcibiades’ mentor, to the point of reversing the charge. In the same way as the others Plato, also a Socratic, concerns himself with what might be called the ‘Alcibiades’ Connection’. Realizing there obviously was no way to deny the deep connection between Socrates and Alcibiades, he uses a clever dramatic construction with the intention of operating a political intervention upon the memory of this relationship, that is, of rewriting history, with the intent of relieving him of a more precise charge, which must have especially weighed upon Plato andupon Socrates’ memory: of him having been Alcibiades’ lover/mentor. This Platonic apology is based, ultimately, in a clever rhetorical strategy, which emphasizes the now traditional sexual paranomia of Alcibiades, in order tomake him guilty of an attempted excessive and outrageous seduction not only of Socrates, but of the polis itself. Reusing comic and oratorical/rhetorical motifs of his time, therefore, Plato deepens the J’accuse against Alcibiades, trying to withdraw him from the orbit of Socrates and the Socratics.

Este paper tem como objetivo analisar o problema dos graus de separação do corpo e da alma no Fédon de Pla-tão, em busca tanto de seus pressupostos ontológicos como de suas consequências epistemológicas. Apesar deste diálogo ser normalmente abordado como pedra miliar literária e filosófica para todos os dualismos psico -físicos da história de nosso pen-samento, entendo que é possível distinguir dois sentidos fun-damentais, duas maneiras diferentes de pensar esta separação. o primeiro sentido indicaria uma separação intencional, isto é, fundamentalmente dependente do que o filósofo pensa ou com aquilo do qual o filósofo se procurar curar: o filósofo, como tal, se curaria da alma, mas não se curaria do corpo. Uma segunda maneira de pensar esta separação entre corpo e alma é aquela que privilegia a ideia de uma separação ontológica segundo a qual a alma seria, a tal ponto independente do corpo, que po-deria sobreviver após a morte deste. Apesar do sucesso que am-bas as abordagens tiveram ao longo da história do platonismo até nossos dias, a duplicidade dos sentidos expressos contém contudo, em si, uma irrevogável ambiguidade e tensão. o ob-jetivo deste paper é o de propor uma solução diferente para a referida ambiguidade. A nossa proposta tem como ponto de partida, a consideração ontológica dos graus de plasticidade da alma, que Bostock (1986, p.119 @Phd. 79c), em seu comentário ao diálogo, chama ‘traços camaleônicos da alma’, isto é, como se a alma pudesse assumir feições corpóreas para conhecer a realidade sensível. A separação entre corpo e alma, antes do que pressuposto ontológico, parece precisar de um esforços perma-nente do indivíduo, tanto em sentido epistemológico como em sentido ético.

This article proposes to address the relationship between philosophy and politics through the 5th-4th Century's intellectual debate on ethics and politics in Athens. A debate which takes place in the wake of the rise of a new individuality, marked by the discovery of the tragicity of the soul. What stands out in this debate is the redefinition of a philopolitical stand in all its historical ambiguity and ethical idealism. Aristophanes, Thucydides, Euripides, Gorgias and, obviously, Plato himself are striving to define the possibility of the encounter between philosophy and the city, public and private, justice and interests, individual and community. The Platonic solution for the problem reveals complexity and articulation typical of his thought: the philosopher that shelters himself from the storm behind an academic wall is the same who "in order for himself not to seem nothing but words" sails towards the uncertain Syracusan project.