Dans un travail anterieur j’ai essaye de montrer que Heidegger a finalement refuse de faire place, dans sa philosophie, a la notion platonicienne d’idee, bien qu’elle semblait, selon un certain point de vue, etre une figure capable de representer l’ouverture originelle de l’être qui était au coeur des recherches de Heidegger dans les annees qui entourent Etre et Temps. La raison de cela, a mon avis, est que l’approche aristotelicienne de la philosophie de Platon par Heidegger explicitement adoptee conduisait au (...) bout du compte a interpreter l’idee de Platon comme une substance. Mais qu’en est‑il de l’idee du bien, qui pour sa determination teleologique et pour sa collocation au‑dela de l’ousia d’un cote semblait repondre aux besoins propres a la pensee heideggerienne, et d’un autre cote etait plus refractaire a la substantialisation aristotelicienne? La these que je soutiens est que Heidegger, tout en ayant cultive pour longtemps le projet d’utiliser l’idee du bien comme un precedent important de son ontologie, a finalement decide que ce projet n’etait pas possible, parce que la connotation ethique de cette idee etait largement dominante sur l’aspect ontologique. (shrink)

Poiché nelle Leggi esistono dei passi un cui Platone mostra di apprezzare l'utilità della scrittura, alcuni studiosi hanno pensato che vi sia una certa contraddizione con i noti luoghi del Fedro e della VII Lettera dove Platone privilegia in modo assai netto il discorso orale. In realtà si tratta di una contraddizione solo apparente. Il contrasto oralità/scrittura rappresenta infatti in Platone il contrasto tra un discorso aperto, variabile - dunque funzionale allo scopo di persuadere - e un discorso fisso, rigido, (...) che ripete sempre le stesse cose senza preoccuparsi di convincere chi lo riceve. Ora, tale contrasto appare anche nelle Leggi, e precisamente nel rapporto che esiste tra il proemio alla legge e la legge vera e propria. Il proemio ha infatti lo scopo di promuovere la persuasione, e Platone fa ben capire che si tratta del momento decisivo, perché la legge scritta, se non è preceduta da convinzioni consolidate, ha ben poca utilità e valore. (shrink)

This work aims to querying what are the limits of philosophical argumentation established by Plato and the distance of those limits in relation to Aristotle’s and later thinkers’ thoughts. The supposition here defended concerns to the fact that, for Plato, what really changes in the argumentations is that the definition becomes delimitation, that the logic replaces rethoric, that the demonstration becomes persuasion, if assumed the hermeneutical links that the thought and the language are subjected to.

In the Protagoras, Plato presents us with a Puzzle regarding the value of interpretation. On the one hand, Socrates claims to find several familiar Socratic theses about morality and the human condition in his interpretation of a poem by Simonides (339e−347a). On the other hand, immediately after the interpretation, Socrates castigates the whole task of interpretation as “childish nonsense” appropriate for second-rate drinking parties (347d5−6).1 The core problem is this: taking Socrates’s interpretation of Simonides seriously requires undermining the significance of (...) the claims about interpretation, but taking the criticism of interpretation seriously requires undermining the significance of Socrates’s .. (shrink)

This Element defends an interpretation of Plato's Ion on which its primary concern is with audience reception of poetry. The dialogue countenances and rejects two models of poetic reception, the expertise model and the inspiration model, both of which make the audience entirely passive in relation to poetry; and it presents the character of Ion as a comedic figure, a self-ignorant fool whose foolishness is a function of his passive relation to Homer. In the end, this Element argues that, for (...) Plato, critical engagement is the proper way for audiences to treat poetry. This view holds open the possibility that poetry may express some truths without thereby endorsing the idea that poets are experts who have authoritative knowledge. (shrink)

Normal and pathological are conceptions that seem to have a well-defined status in common sense. However, it is remarkable how few reflections we can find about this topic. Health sciences often adopt a statistic conception that can be measure in laboratory. For that, it would be necessary to have clear what is pathological. However, medicine finds itself in situations in which an ideal of normality cannot serve as guide in determining pathology. Psychiatry faces this problem when create a diagnostic manual. (...) Primarily we will reflect on how Frances justifies his utilitarian use of the notion of normal to establish DSM in its fourth version. Nevertheless, in medicine’s history there is a conception of normal and pathological that has not been carried forward, but still has a potential. It is about a reflection of Goldstein on the organism. What if we thought the normal as an action of establishing norms? (shrink)

Con la obra de Poliziano se refuerza la idea de la existencia de un topos que, por su valencia de significado es adoptado por toda una serie de artistas que de alguna manera expresan en él su propia adhesión a la idea platónica de naturaleza, de lugar metafísico, ideal y abstracto. El "jardín", modelo instrumental y racionalizado, muestra el gusto de finales del siglo XV, que impregna todos los ámbitos de la creatividad, hasta el punto de que la Naturaleza termina (...) siendo una creación de la mente humana. El autor describe en este trabajo cómo el horizonte estético y filosófico trazado por Poliziano en sus Stanze, cuyos valores y gustos recrea, puede tomarse como clave para sondear la extrema complejidad del siglo XV. © Centro de Investigaciones sobre Vico. Cuadernos sobre Vico - Todos los derechos reservados. (shrink)

Resumo: Propomos neste artigo uma reflexão sobre a relação entre a educação e a sociedade partindo de Émile Durkheim. Analisamos as prescrições que o sociólogo francês nos fornece sobre a educação moral e sua importância no combate à anomia social. Da mesma forma, ressaltamos como sua reflexão sobre a educação nos permite pensar um circuito de afetos inerente aos processos de socialização. Todos esses elementos nos direcionam à questão central do artigo, qual seja, se teria sentido retomarmos a educação moral (...) tal como nos propõe Durkheim. A fim de respondermos essa questão, analisaremos a maneira como os processos de socialização se efetivam na contemporaneidade e como a educação se insere nesse processo. Essa reflexão nos leva a pensar se devemos ou não nos adequarmos aos valores sociais vigentes, ou se devemos pensar a escola como lugar de resistência. Essa seria a força do pensamento de Durkheim para a educação contemporânea: levar-nos a refletir a finalidade educativa. Palavras-chave: Socialização; Moralidade; Educação; Finalidade Educativa. Thoughts on school according to Durkheim's moral education Abstract: In this paper, we propose a discussion on the relationship between education and society based on Émile Durkheim. We consider the prescriptions that the French sociologist provides regarding moral education and its significance in addressing social anomie. Furthermore, we highlight how his thoughts on education allow us to contemplate a circuit of affections inherent to the socialization processes. All these elements lead us to the central question of the paper: whether it would make sense to revisit moral education as proposed by Durkheim. To answer this question, we will examine how socialization processes are achieved in contemporary society and how education is involved in this process. This reflection will prompt us to consider whether we should adapt to current social values or understand the school as a place of resistance. This underscores the importance of Durkheim's thinking for contemporary education: prompting us to reflect on its purpose. Keywords: Socialization; Morality; Education; Educational Purpose. Reflexiones sobre la escuela a partir de la educación moral de Durkheim Resumen: En este artículo proponemos una reflexión sobre la relación entre la educación y la sociedad a partir de Émile Durkheim. Analizamos las prescripciones que nos da el sociólogo francés sobre la educación moral y su importancia en la lucha contra la anomia social. Del mismo modo, destacamos cómo su reflexión sobre la educación nos permite pensar en un circuito de afectos inherentes a los procesos de socialización. Todos estos elementos nos dirigen a la pregunta central de este artículo, que es si tendría sentido volver a la educación moral tal como la presenta Durkheim. Para responder a esta pregunta, analizaremos la forma en que se dan los procesos de socialización en la época contemporánea y cómo la educación es parte de este proceso. Esta reflexión nos lleva a pensar la escuela como un lugar de resistencia. Ésta sería la fuerza del pensamiento de Durkheim para la educación contemporánea: llevarnos a reflexionar sobre la finalidad educativa. Palabras clave: Socialización; Moralidad; Educación; Finalidad Educativa. Data de registro: 02/01/2024 Data de aceite: 30/10/2024. (shrink)