Commentary and Tradition: Aristotelianism, Platonism, and by Pierluigi Donini, Mauro Bonazzi, Robert W. Sharples

By Pierluigi Donini, Mauro Bonazzi, Robert W. Sharples

The amount collects an important papers Pierluigi Donini wrote within the final 3 many years with the purpose of selling a greater overview of post-hellenistic philosophy. The philosophical relevance of post-hellenistic philosophy is now largely (though now not but universally) well-known. but a lot is still performed. the typical perform of focusing every one unmarried college in itself detracts from a balanced evaluate of the recommendations exploited through many philosophers of the interval. at the assumption that debates between faculties play an immense function within the philosophy of the commentators, Donini concentrates at the interplay among top Aristotelians and Platonists and demonstrates that the advancements of either structures of suggestion have been seriously stimulated through a continual disagreement among the 2 colleges. And while in instances resembling Alcinous and Aspasius this can be essentially uncontroversial, for different authors such us Alexander, Antiochus and Plutarch the pioneering paintings of Donini paves the way in which for a greater realizing in their doctrines and certainly confirms the highbrow significance of the 1st imperial age, while the principles have been laid of types of either Aristotelianism and Platonism which have been absolute to impact the full heritage of ecu idea, from overdue Antiquity onwards.

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And yet their importance may be recognized if we dwell upon a number of passages and especially on the historical and cultural context Aristotle worked in. Like his teacher Plato, Aristotle too would have to consider the study of poetry in the light of educational and moral purposes. But direct moral worthiness can hardly be the effect that Aristotle attached to epics and tragedy: too great is the emphasis on the cognitive, almost philosophical, bearing of poetry on its users in the Poetics. However, as Aristotle argues in the Ethics, moral virtue cannot exist without being attached to a rational cognitive ability, phronesis, wisdom, whose specific concern is the practical world and the mastering of passions – the very same objects that the Poetics regards as the purpose of tragedy, especially in an important passage in chapter 14.

Que la politique est l’art suprême auquel il appartient de diriger tous les autres arts en fixant les limites dans lesquelles ils doivent être appris et exercés: l’art poétique devra donc obéir à cet art politique, et par conséquent, la philosophie politique sera aussi le domaine dans lequel doit rentrer l’étude des œuvres poétiques (et c’est du reste à cet art politique que se réfère clairement la Rhétorique qui est l’autre technê qu’étudie Aristote et qui est par bien des aspects apparentée à l’art poétique).

11 C’est ce que plusieurs interprètes ont bien vu: par exemple, J. Lear, Katharsis, “Phronesis” 33 (1988), pp. 327-344, repris dans Oksenberg Rorty, Essays cit. 9 Mimesis tragique et apprentissage de la phronesis 43 Il ne faut pas chercher à obtenir de la tragédie n’importe quel plaisir, mais celui qui lui est propre. Et puisque le poète doit procurer le plaisir qui dérive, au moyen de l’imitation, de la pitié et de la terreur, il est manifeste que cet effet doit être suscité dans les actions elles-mêmes (1453b10-13).

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