The Tritheism of the sixth century has not been widely studied. John Philoponus, the greatest exponent of the theory, developed the idea by applying Aristotelian realism to the doctrine of the Trinity and concluded that in the Trinity there are three hypostases and three natures, whence comes the name for those who hold this position: “Tri-theists,” since they divide the one nature and substance of God into three. This article sheds light on the earliest stage of the development of Tritheism (...) beginning in the year 557, when we can date the first appearance of John Askotzanges in the sources, and goes up until the first Syndocticon, the agreement reached between the Tritheists and the Theodosians at Constantinople in the beginning of the year 567. After the death of Theodosius in 566, Tritheism no longer remained merely a local reality in Constantinople but spilled over the confines of the Imperial capital and spread throughout the East, especially in Egypt. (shrink)

This article re-examines the attention scholars have given to the origins of monoergenism and monotheletism and proposes a rebuttal to the positions of J. Tannous who, in an article in Dumbarton Oaks Papers in 2014, holds that these doctrines represented in Syro/Palestine certain “regional doctrinal hegemonies, at least among Chalcedonian communities, and were not artificial concoctions”. For the author, on the other hand, the episcopal sees in these regions had to have been for the most part in the hands of (...) monophysites, without in any way excluding the possibility that there were also Chalcedonian bishops and communities as well, as in the case of Abraham of Rusafa. Thus, for the Author, monoenergism and monotheletism, from an epistemological and theological point of view, were the last glimmer of Apollinarism which was continually re-emerging from the ashes and given a new life by Severian monophysitism. (shrink)

This article discusses the concept of the theophóros ánthropos, which belongs to the Patristic tradition, especially to that of Antioch. This concept was widely used in Christology, while the adjective theophóros/deifer was also used for various purposes within the Patristic tradition, with reference to Christ, to the Virgin Mary, to the angels, to good Christians and to human beings inspired by God. The author presents the relevant Patristic texts, then suggests that this concept or model is used in two ways: (...) in an ‘interdisciplinary’ sense, in that it appears in various theological contexts and fields; and in a ‘dialogical’ sense, insofar as the concept provides a bridge to philosophical as well as theological anthropology. In short, theophóros ánthropos is not only an anthropological model for believers, but also a useful concept in dialogue between theology and other disciplines. (shrink)

The conviction that from the beginning believers in Christ possessed an awareness of their own faith and that they strove to avoid dissolving into different beliefs or doctrines, was the impulse for the author of this article to argue in a point by point manner in favor of the strong collective identity of the first believers in Christ. From the margins the author offers evidence of the liminality of the believers in Christ with respect to Jews and Pagans; from the (...) contents he offers some reflections on the canonical Gospels, the day of celebration, the organization of the community and communication between the communities. The unitive outlook with which the author approaches the first testimony of Christianity distances his point of view from the pluralistic visions which are more in fashion among historians, who prefer to speak ofChristianities and not of a Christianity. (shrink)

This article discusses the charity towards the poor that characterized the so-called cura animarum of Pope Gregory the Great. It draws its information first from the Registrum Epistularum and then from the Vita Gregorii Magni of John the Deacon. From the Registrum the author gathers information on the honesty and competence of the administrators of the ecclesiastical patrimony, and on the use of goodness and rigour in the exercise of power. From the Vita, the author highlights some hagiographic aspects related (...) to donations to the poor. This article presents the theme of Pope Gregory’s charity by drawing on both historical and hagiographic sources, highlighting how certain events and aspects of his life flourished in later hagiographical legend. (shrink)

El propósito de este artículo es esclarecer las múltiples funciones de la noción de koinōnía en los diálogos de Platón. Koinōnía y su ausencia caracterizan la realidad como un todo: tanto las entidades inteligibles como sensibles o se “comunican” o no se “comunican” ; por tanto, reconstruir la red de las relaciones de koinōnia equivale a poner en práctica la dialéctica. Hasta ahí todo está bien. Pero un análisis que apunte a esclarecer el papel de la koinōnía no puede dejar (...) de considerar la syngéneia. La razón de este hecho radica en la relación esencial que vincula a koinōnía y syngéneia, siendo esta última la condición de posibilidad de la primera. (shrink)

According to Plutarch, who is responsible for the ordering of the indeterminate precosmic matter? Is this activity imputable to the divine demiurgic intellect? Or are we to consider the Cosmic Soul as the force which firstly gave shape to the precosmic chora/hyle? By means of examining the iv Platonica Quaestio, I set out to maintain that, at a certain moment of his philosophical career, Plutarch thought it better to relieve the divine intellect from the task of firstly ordering the material (...) substratum; this duty had to fall upon the Cosmic Soul. Thus, he would keep the divine intellect from any engagement in activities concerning the hyle. (shrink)

Il contributo discute la lezione προμηθέως del v. 86 del Prometeo Incatenato. Se ne discute la genuinità in rapporto alla fortunata congettura προμηθίας proposta da Peter Elmsley.

Da Platone a J.-P. Sartre a Pierce e soprattutto a Wittgenstein, una ricognizione storica del tema dell'immagine mostra quanto inconsistente sia l'ipotesi di una sua origine psichica, e quanto fondata, al contrario, è quella che la considera un "segno" filosofico di cui ci serviamo per riconoscere e comprendere il mondo.

Ricordo di Carlo Ascheri, di F. Cerutti.--Note sulla vita di Giovanni Francesco Sannazari della Ripa (1480c.-1535) fino al lettorato avignonese, di M. Ascheri.--Noterelle machiavelliane, di N. Badaloni.--Un argumento consolatorio dell'Assioco nella tradizione platonica, di A. Cardini.--Zeller i Feuerbach, di C. Cesa.-- Ludwig Feuerbach in den Buberschen Sicht, di I. Dubský.--Lo Short tract on first principles di Hobbes e la metafisica della luce di Roberto Grossatesta, di A.G. Gargani.--Un letterato e una strega al principio dell'500: Panfilo Sasso e (...) Anastasia la Fraappona, di C. Ginzburg. (shrink)

Bernardi Perini, G. Aceto italico e poesia luciliana: Hor. Sat. I 7.--Bernardinello, S. Bessarione riassume la Fisica di Aristotele.--Bottecchia, M. E. I Mechanicha di Aristotele nel Parisinus graecus 2507.--Bottin, L. La tradizione araba della Retorica di Aristotele e il problema dell'exemplar decurtatum.--Chiereghin, F. Analogie di struttura tra la metodologia della storiografia filosofica di Platone e di Kant.--Ciani, M. G. Poesia come enigma.--Degani, E. Hippon. fr. 40 Med.--Donaldi, F. Note preparatorie all'edizione dell'Encomio di Elena gorgiano nella traduzione latina inedita (...) di Pietro Bembo.--Fumarola, V. Euripide e la tetralogia della femminilità.--Gentilini, A. Una consolatoria inedita del Bessarione.--Ghinatti, F. I culti greci di Paestum.--Longo, O. Note all'Elena e alle Nuvole.--Lunelli, A. Solis rota.--Meschini, A. Su alcuni luoghi del Reso.--Mignucci, M. In margine al concetto aristotelico di esistenza.--Mioni, E. L'Antologia greca da Massimo Planude a Marco Musuro.--Pianezzola, E. Haurio=ferio, perfodio. Un calco omerico mediato dagli scolii.--Pontani, F. M. La distruzione di Melos di Ghiannis Ritsos.--Rinaldi Mioni, G. Aspetto verbale nel greco classico e strutturalismo.--Riondato, E. Problematicità semantica ed etica nell'Etica a Nicomaco.--Serra, G. Alcune osservazioni sulle traduzioni dall'arabo in ebraico e in latino del De generatione et corruptione di Aristotele e dello pseudo-aristotelico Liber de causis.--Traina, A. Convexo nutantem pondere mundum (Verg. Ecl. 4,50).--Valentini, R. La reintroduzione dell'onciale e la datazione dei manoscritti greci in minuscola. (shrink)

La obra de Piana se caracteriza por el amplio interés en la música. La experiencia perceptiva del material sonoro representa para el filósofo italiano un misterio que debe indagarse en to-dos sus diferentes aspectos. Los sonidos, los materiales de la música, vehiculan expresividad gracias a su propia materialidad fenomenológica y difícilmente podríamos apenas abrir el tema de la expresividad musical, si la materia prima pudiera entenderse como algo expresivamente neutro. Esta declaración apunta a una serie de problemas que deben resolverse (...) en relación con las distinciones elementales que se aplican en este plano, y en el plano de la terminología que les corresponde. El objetivo de este artículo es introducir a los análisis de Piana sobre el soni-do y la experiencia de la escucha. (shrink)

The volume contains 11 contributions of the best experts on the topics of fate, fortune and free will, in reference to Ancient Philosophy: Plato, Aristotle, Stoicism, Epicureanism, Plotinus.

1. L'analogia della parola -- 2. Il mente e il corpo -- 3. L'origine del significato -- 4. La virtù politica -- 5. Raccontare il mondo.

Nel catalogo sopra esposto i giorni dell’Iliade risultano esser i seguenti (tra parentesi sono indicate le unità che per effetto del calcolo inclusivo non possono esser addizionate all’addendo o sottratte dal sottraendo). Canto Α: (1) + 9 + (1) + 12 = 21 (dal 1° al 21° giorno). Canti Β–Ψ: 1 + 1 + 1 + 1 + 1 (26° giorno) + 1 + 1 + 1 = 8 (dal 22° al 29° giorno). Canto Ω: (1) + 12 + (...) 9 + 1 + 1 = 23 (dal 30° al 52° giorno). Canti Α–Ω in totale: 21 + 8 + 23 = 52. I giorni dell’Iliade sono dunque 52, e non (come spesso si legge nei moderni studi) 50, 51, 54 o altre simili somme. (shrink)