Zuzana Zelinova

The main aim of our paper is to identify the potential limits of Socratic dialogue in moral education. These limits will be identified using a) the original ancient writings preserving several versions of Socrates’ dialogue, and b) modern writing on the Socrates’ dialogue in moral education. We will determine whether these limits are to be found in the writing of Plato or Xenophon, or rather in the problems and paradoxes of this type of education. We assume that a historical exploration of the original Socratic philosophy will help us to more easily identify the limits and problems in moral education. However, our intention is not to reject the Socratic dialogue as such, but merely to point out some of the potentially controversial aspects of its use in moral education.

In our article, we will focus on an analysis of the relationship between man and the cosmos, set against the backdrop of ancient Greek ideas about the origin of the world. On the one hand, we will deal with the images of the creation of the world provided in Greek mythology and the religious tradition associated with it (in particular Hesiod); on the other hand, we will approach the anthropomorphic elements within the framework of philosophical cosmogonies (Plato’s dialogue, the Timaeus). Our aim is to show that Greek philosophical thought was never able to fully relinquish this anthropomorphism but nonetheless it did move away from a purely mythological tradition (as found in Hesiod and the pre-Socratics) and, in some measure towards a more scientific interpretation of the cosmos (as found in Plato).

This paper focuses on the three famous female characters in Socratic philosophy – namely on Aspasia of Miletus, Diotima of Mantineia and Theodota. The main aim of this paper is to argue for the hypothesis that the female characters in the Socratic literature and the ideas to which they refer are of much greater importance than the masculine characters and even represent some exemplary examples of philosophical wisdom. We will try to verify this hypothesis by analyzing important parts from Platoʼs dialogue Symposium, Xenophonʼs Memorabilia, and by examining some fragments that have been preserved from Aeschines of Sphettus.

The following review study contextualizes the content of the book Care of the Self: Ancient Problematizations of Life and Contemporary Thought from the perspective of contemporary scientific life and its pedagogical nature. The introduction briefly outlines the general state of higher education affairs, particularly in humanities, and points to their main problems and defects. The first part analyses the Suvakʼs ideas about ancient socratic philosophers and endeavours to match them with contemporary educational process. The second part deals with Flachbartovaʼs account of practical cynic life and on its foucaultean academic-political background tries to delineate possible consequences for the notion of modern public intellectuals as critics of the society. The following part examines the Sisakovaʼs analysis of Sloterdijkʼs notions of antropotechniques and homo artista. The conclusion revising each authorʼs contribution to the given problems of educational processes in the field of humanities and on the whole evaluates general contribution of the reviewed book.

The aim of this paper is to interpret the meaning of the following sentence Il n’y a pas de hors-texte and to rethink its possible interpretations. At the beginning I consider the interpretations claiming that by this sentence Derrida denied the possibility to refer to something outside of it. This interpretation is suggested by its English and Slovak translations. I propose here, as a result of my interpretation, a new translation of this sentence to Slovak. I consider some problems of Slovak translation in comparison to two English translations of this book by Gayatri Ch. Spivak and to the original text as well.

The contribution underlines the role of Mnēmosynē as a constitutive aspect of archaic poetry based on the etymological relationship between alētheia and lēthē, in which truth becomes – in a specific way – the negation of forgetting. The social role of the poet, who participates in perpetuation of truth, is closely related to the complementarity produced by Muse and Memory. The main purpose of this paper is to offer an answer to the question: „How can be this relationship transformed from the area of poiētikē technē to the area of philosophy and what is the place of Mnēmosynē in Plato´s anamnēsis?“