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    Wyświetlanie 1-14 z 14
    Tytuł:
    Quid Isocrates de bene sua gerentis virtute exculta iudicaverit
    Isocrates on well cultivated mind
    Autorzy:
    Danek, Zbigniew
    Powiązania:
    https://bibliotekanauki.pl/articles/52401898.pdf
    Data publikacji:
    2013
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    Greek education
    phronesis
    Isocrates
    Plato
    Opis:
    In his Panathenaic speech, Isocrates contrasts his own teaching program with traditional models of Greek education, both the earlier one and the more scientific one that is favoured in his times: his aim is to form the minds of students in such a manner that they can seize any opportunity that comes along, that in the social intercourse they always remain indulgent and patient, and – what seems the most important here – that they become able to endure both luck and misfortune with courage and appreciate not the things obtained merely by chance, but the ones gained by their toil and effort (Panath. 30–32). And Isocrates’ respect to steadily working mind becomes even greater with time: the result of such a labour must be some prudence (“phronesis”) – the aim of every justly conceived education. Isocrates’ “phronesis” is not Platonic excellence of mind, permanent and always the same, it is the skill and talent of discovering how to adjust to changing public affairs, but at the same time it shall remain constant and unchangeable in its imperative good – the benefit of Athens and its citizens.
    Źródło:
    Collectanea Philologica; 2013, 16; 73-78
    1733-0319
    2353-0901
    Pojawia się w:
    Collectanea Philologica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Pytanie Eutyfrona. U źródeł teologii filozoficznej i religii naturalnej
    Eutyphro Dilemma. At the root of philosophical theology and natural religion
    Autorzy:
    Chlewicki, Maciej
    Powiązania:
    https://bibliotekanauki.pl/articles/546252.pdf
    Data publikacji:
    2019
    Wydawca:
    Polskie Towarzystwo Religioznawcze
    Tematy:
    philosophical theology
    natural religion
    Plato
    Socrates
    sophists
    greek enlightenment
    Opis:
    The question asked by Socrates in Plato’s Eutyphro: ’Is the pious dear to the gods because it is pious, or is it pious because it is dear to the gods?’ can be understood as symbol of a growing tension between religion and philosophy (faith and reason). Additionally, this question is linked to a crucial issue of morality’s foundations because a question ‘what is pious?’ can be interpretated as a question ‘what is morally right?’ in particular religion. Socrates’ question about the meaning of piety not only is important itself but also because of its reason and consequences. It represents the beginning of the process that lead to conclusion that only reason can decide what is pious. This conclusion is an essential feature of the Western thought because it was underlying philosophical theology evolving since Antiquity and natural religion born in Modern Age. The platonic paradigma that only the Good can be divine is applied to both of them. The question I raised in my article has ancient origin. Nevertheless, it is universal and transhistorical question, important for Modern World.
    Źródło:
    Przegląd Religioznawczy; 2019, 1/271
    1230-4379
    Pojawia się w:
    Przegląd Religioznawczy
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Historia badań etymologicznych w świetle koncepcji i metod współczesnej lingwistyki. Etymologizowanie Yāski i Platona
    History of Etymological Thought in Light of Contemporary Linguistic Method and Concepts. Yāska's and Plato's Etymologizing
    Autorzy:
    Sobotka, Piotr
    Powiązania:
    https://bibliotekanauki.pl/articles/567926.pdf
    Data publikacji:
    2011
    Wydawca:
    Uniwersytet Mikołaja Kopernika w Toruniu. Wydawnictwo UMK
    Tematy:
    etymology
    Yāska
    Plato
    Nirukta
    Kratilos
    Greek etymologies
    Sanskrit etymologies
    Opis:
    History of etymological thought shows two different concepts of etymology. The first one links one word with another, as well as a of group of sounds, with 'meanings' attributed to them in order to explain deep and covert sense of the word in question. This approach is typical of ancient philologists and philosophers such as Yāska and Plato. The second approach, so-called modern etymology, studies historical relation between language forms and senses, as well as historical derivational models in the wide sense of the term 'derivation'. Achronic etymologizing is to be strictly distinguished from diachronic etymology. This article addresses the questions of what modern linguistic method and conceptions in etymological researches could adopt from functional-explanatory etymologizing, and how modern scholarships should understand ancient 'etymologies'.
    Źródło:
    Linguistica Copernicana; 2011, 2(6); 247-294
    2080-1068
    2391-7768
    Pojawia się w:
    Linguistica Copernicana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    La moralité politique grecque antique et byzantine
    Ancient Greek and Byzantine Political Ethics
    Autorzy:
    Mantzanas, Michail
    Powiązania:
    https://bibliotekanauki.pl/articles/938509.pdf
    Data publikacji:
    2014
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    Greek politics
    morality
    democracy
    Plato
    Aristotle
    Byzantium
    Saint Basil
    Opis:
    The political morality that Plato and Aristotle supported was governed by various anthropological and social determinants, which means that they focused on man understood as a citizen and interpreted through the dialectic as well as through the prospects of the city’s happiness, since for both of them man was a social animal. The political ethics of Plato and Aristotle does not endanger the political community with political bankruptcy. This political morality does not start from intransigent principles to reach a compromise that has already been surpassed by the previous negative dynamics. The Byzantine political morality oscillates between the individual and the totality. It is not governed by individualism but rather by communitarianism, which entails that it confirms the dynamics of unity within the city. The Byzantine political morals is imbued with an anticipation of the political crisis, it seeks to identify any negative developments and strives to avoid the political marginalization of the citizens who are likely to rebel against any autocratic government. The Byzantine political morality is, thus, not an idle and selfish political introversion, concerned merely with political crises, conflict scenarios and conspiracy theories, as it strives to come up with various solutions that should guarantee political balance.
    Źródło:
    Peitho. Examina Antiqua; 2014, 5, 1; 249-258
    2082-7539
    Pojawia się w:
    Peitho. Examina Antiqua
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    The Influence of Aristotelianism, Epicureanism, Cynicism, and Stoicism on Human Life in the Early Church
    Autorzy:
    Baron, Arkadiusz
    Powiązania:
    https://bibliotekanauki.pl/articles/559996.pdf
    Data publikacji:
    2015
    Wydawca:
    Uniwersytet Papieski Jana Pawła II w Krakowie
    Tematy:
    Aristotle
    Stoics
    Epicurus
    Plato
    ancient Greek and Christian models of human life
    Opis:
    This article deals with the issue of ancient Greek models of life proposed by Aristotle, Epicurus and the Stoics. The author tries to describe how and which of these models were assimilated by Christian society during the first centuries and which were rejected. The purpose of this article is to show how important Aristotle’s, the Stoics and Epicurus’ philosophy was for Christians in the advancement of the Christian lifestyle among the Greek societies. Understanding the development of theology in the early Greek Church requires knowledge of the ideals and values that shaped the thinking and behavior of people before they heard about the Gospel of Jesus.
    Źródło:
    Theological Research. A Journal of Systematic Theology; 2015, 3; 25-42
    2300-3588
    Pojawia się w:
    Theological Research. A Journal of Systematic Theology
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Love, Friendship, and Disaffection in Plato and Aristotle: Toward a Pragmatist Analysis of Interpersonal Relationships
    Autorzy:
    Prus, Robert
    Camara, Fatima
    Powiązania:
    https://bibliotekanauki.pl/articles/2138658.pdf
    Data publikacji:
    2010-12-30
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    Love
    Friendship
    Affection
    Interpersonal Relations
    Plato
    Aristotle
    Classical Greek
    Pragmatism
    Symbolic Interaction
    Opis:
    Although much overlooked by social scientists, a considerable amount of the classical Greek literature (circa700-300BCE) revolves around human relationships and, in particular, the matters of friendship, love and disaffection. Providing some of the earliest sustained literature on people's relations with others, the poets Homer (circa 700BCE) and Hesiod (circa 700BCE) not only seem to have stimulated interest in these matters, but also have provided some more implicit, contextual reference points for people embarked on the comparative analysis of human relations. Still, some other Greek authors, most notably including Plato and Aristotle, addressed these topics in explicitly descriptive and pointedly analytical terms. Plato and Aristotle clearly were not of one mind in the ways they approached, or attempted to explain, human relations. Nevertheless, contemporary social scientists may benefit considerably from closer examinations of these sources. Thus, while acknowledging some structuralist theories of attraction (e.g., that similars or opposites attract), the material considered here focus more directly on the problematic, deliberative, enacted, and uneven features of human association. In these respects, Plato and Aristotle may be seen not only to lay the foundations for a pragmatist study of friendship, love, and disaffection, but also to provide some exceptionally valuable materials with which to examine affective relations in more generic, transhistorical terms.
    Źródło:
    Qualitative Sociology Review; 2010, 6, 3; 29-62
    1733-8077
    Pojawia się w:
    Qualitative Sociology Review
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Poetic Expression and Human Enacted Realities: Plato and Aristotle Engage Pragmatist Motifs in Greek Fictional Representations
    Autorzy:
    Prus, Robert
    Powiązania:
    https://bibliotekanauki.pl/articles/2138596.pdf
    Data publikacji:
    2009-04-30
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    Poetics
    Fiction
    Classical Greek
    Plato
    Aristotle
    Pragmatism
    Symbolic Interaction
    Representation
    Reality
    Literary Criticism
    Opis:
    Poetic expressions may seem somewhat removed from a pragmatist social science, but the history of the development of Western civilization is such that the (knowingly) fictionalized renderings of human life-worlds that were developed in the classical Greek era (c700-300BCE) appear to have contributed consequentially to a scholarly emphasis on the ways in which people engage the world. Clearly, poetic writings constitute but one aspect of early Greek thought and are best appreciated within the context of other developments in that era, most notably those taking shape in the realms of philosophy, religion, rhetoric, politics, history, and education. These poetic materials (a) attest to views of the human condition that are central to a pragmatist philosophy (and social science) and (b) represent the foundational basis for subsequent developments in literary criticism (including theory and methods pertaining to the representation of human enacted realities in dramaturgical presentations). Thus, while not reducing social theory to poetic representation, this statement considers the relevance of early Greek poetics for the development of social theory pertaining to humanly enacted realities.
    Źródło:
    Qualitative Sociology Review; 2009, 5, 1; 3-27
    1733-8077
    Pojawia się w:
    Qualitative Sociology Review
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Greek Models of Life up to Plato’s Philosophy and its Influence on the Christian Life in the Early Church
    Autorzy:
    Baron, Arkadiusz
    Powiązania:
    https://bibliotekanauki.pl/articles/560009.pdf
    Data publikacji:
    2015
    Wydawca:
    Uniwersytet Papieski Jana Pawła II w Krakowie
    Tematy:
    Homer
    Hesiod
    Pericles
    Plato
    the Spartans
    the Pythagoreans
    ancient Greek and Christian models of human life
    Opis:
    This article deals with the issue of ancient Greek models of life up to the time of Plato’s philosophy. The author presents in a brief way the ideals in the writing of Homer’s and Hesiod’s, in the Pericleus’ speech from the Peloponnesian war, the Spartans, Pythagoreans and Plato’s model of life and education. Next he tries to describe how and which of these models were assimilated by Christians in the first centuries and which were rejected. The purpose of this article is to show how important ancient Greek culture and philosophy was for Christians not to mention the Greek language in which the New Testament was written. Understanding the development of theology in the early Greek Church requires knowledge of ideals and values which were important for people before accepting the Jesus Gospel.
    Źródło:
    Theological Research. A Journal of Systematic Theology; 2015, 3; 5-24
    2300-3588
    Pojawia się w:
    Theological Research. A Journal of Systematic Theology
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Two Varieties of Akrasia
    Autorzy:
    Thero, Daniel P.
    Powiązania:
    https://bibliotekanauki.pl/articles/38706170.pdf
    Data publikacji:
    2024-06-30
    Wydawca:
    Wydawnictwo Diecezjalne Adalbertinum
    Tematy:
    Akrasia
    weakness of will
    moral weakness
    Greek akrasia
    Augustinian akrasia
    Plato
    Aristotle
    St. Augustine
    St. Thomas Aquinas
    Opis:
    Akrasia or “moral weakness” involves acting contrary to what one normally believes to be the best or right course of action. I begin by offering a general definition of akrasia to cover all instances of the phenomenon. I then argue that there are two varieties of akrasia that fall under this general definition. The first, which I call “Greek akrasia,” involves a failure of belief at the moment of action, whereas the second, which I call “Augustinian akrasia,” involves a failure of will. The crux of the matter is whether one maintains one’s ordinary belief about the right thing to do at the moment of action and yet wills to act contrary to that belief, or whether one’s beliefs shift around such that they are obscured or misconstrued at the moment of action.
    Źródło:
    Studia Ełckie; 2024, 26, 2; 143-152
    1896-6896
    2353-1274
    Pojawia się w:
    Studia Ełckie
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    The ‘Archeology’ of historiography as a rhetorical agon. On the juxtaposition of hellenic writers in the Epistula ad Pompeium by Dionysius of Halicarnassus
    „Archeologia” historiografii jako retoryczna gra. O porównaniu greckich autorów w „Liście do Pompeiusza” Dinizjosa z Halikarnasu
    Autorzy:
    Sinitsyn, Aleksandr
    Powiązania:
    https://bibliotekanauki.pl/articles/2033826.pdf
    Data publikacji:
    2021-12-28
    Wydawca:
    Łódzkie Towarzystwo Naukowe
    Tematy:
    Dionysius of Halicarnassus
    “A Letter to Pompeius”
    historiography
    rhetoric
    early Greek historians Hellanicus
    Charon
    Herodotus
    Thucydides
    Xenophon
    Philistus
    Theopompus
    style
    syngraphers
    Plato
    philosophy
    ancient Greek orators Lysias
    Demosthenes
    literary criticism
    polylogue
    agon
    influence
    Dionizjos z Halikarnasu
    „List do Pompeiusza”
    historiografia
    retoryka
    wcześni historycy greccy – Hellanikos
    Herodot
    Tukidydes
    Ksenofont
    Filistos
    Teopompos
    oratorzy
    Lysias
    Demostenes
    krytyka literacka
    Opis:
    Dionysius of Halicarnassus in his short theoretical treatise entitled “A Letter to Pompeius” (Epistula ad Pompeium) presents an exciting discussion on rhetoric mastership and scholarship written in an epistolary genre. The treatise begins with critical remarks Dionysius once addressed to Plato. The author admits to his addressee (Cn. Pompeius Geminus) that he is enchanted by Plato’s dialogues. From the trio of Greek speech-makers who are recognized as the most brilliant in this respect – Isocrates, Plato, and Demosthenes (such was Dionysius’s selection) – the Halicarnassean rhetorician deliberately dwells on Plato (Lysias, Isocrates, Demosthenes and other Greek orators are the subject of his other aesthetic works). Embarking on a wider discussion, Dionysius repeatedly points out that these studies are always aimed at establishing the truth. The longest chapter, 3 compares works of the first Greek historians and the mastery of their style. Dionysius points out the rivalry of the many masters of the genre, but the main characters of the chapter are Herodotus and Thucydides. The “father of history” (Dionysius’ contemporary and paragon) surpasses the Athenian historian on all counts examined by the author. This article examines συγγραφεύς / συγγραφεῖς or συγγραφή occurring in the Pomp. by Dionysius of Halicarnassus. The rhetorician, when referring to Herodotus, Thucydides (ch. 3), Theopompus (ch. 6), Hellanicus, Charon (3.7) and the Greek historians en masse (6.7), calls them “syngraphers”. Dionysius uses the word συγγραφή only as applied to historical works of Theopompus of Chios (6.2, 3, 6). The article also draws upon the Halicarnassian philologist’s other works in which he mentions syngraphers-historians, who are set off against poets and orators. Dionysius regards the words συγγραφεύς, ὁ ἱστορικός, ἱστοριογράφος as equivalent and interchangeable. In this work, Dionysius examines different styles of ancient writers. Here, by examining the works by the authors of the 5th and 4th centuries BC (written three to four centuries before his time) he seems to be performing a peculiar experiment of theoretical “archaeology”. But the rhetoric and philological “archaeological” study conducted by Dionysius of Halicarnassus reveals not only his scholarly interest in the analysis of works of the writers of the past, but also his focus on the present – both in literary and cultural aspects. Plato is under the influence of Thucydides, but Thucydides is inferior to Herodotus, Herodotus produces works that surpass those of Charon and Hellanicus, while Theopompus is superior in style to Demosthenes himself and surpasses Isocrates – the “most brilliant” rhetoricians of the past. By presenting this gallery of names, Dionysius shows comparison as agon – of styles, genres, authors, their subject matters, intensive narrative, and he himself contends with the writers of the past. Seeing mastery of rhetoric as a peculiar agon stretching over centuries and across the agon of rhetoricians, philosophers and historiographers, Dionysius identifies the circle of best writers, and himself joins it. He claims that in the scholarly rhetoric “the truth is dearer still” and establishes the criteria to judge the classic writers. And the critic realizes that he will be judged according to the same (his own) criteria
    Dionizjos z Halikarnasu w teoretycznym traktacie zatytułowanym „List do Pompejusza” zawarł dyskusję na temat retorycznego mistrzostwa i nauki. Traktat rozpoczynają krytyczne uwagi Dionizjosa, adresowane do Platona. Autor przyznaje jednak, iż jest zachwycony dziełami Platona. Pośród trzech greckich mówców, uznawanych za najwybitniejszych – Izokratesa, Platona, Demostenesa – Dionizjos z Halikarnasu celowo studiuje Platona. Prowadzi szeroką dyskusję. Dionizjos wielokrotnie podkreśla, że wskazani autorzy mają na celu ustalenie prawdy. Najdłuższy rozdział oznaczony jako 3, dotyczy historyków greckich i stylu ich prac. Dionizjos zauważa rywalizacje mistrzów, ale głównymi bohaterami rozdziału stali się Herodot i Tukidydes. Dinozjos zauważa, że „ojciec historii” przewyższa ateńskiego historyka. Prezentowany artykuł dotyczy użycia słowa συγγγραφεύς. Słowa tego retor użył w odniesieniu do Herodota, Tukidydesa, Hellanikosa i innych historyków. Dionizjos wskazuje na styl autorów, tematykę ich prac.
    Źródło:
    Acta Archaeologica Lodziensia; 2021, 67; 89-115
    0065-0986
    2451-0300
    Pojawia się w:
    Acta Archaeologica Lodziensia
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Idea pokornego uniżenia w antycznej myśli greckiej
    The idea of the humble lowliness in the ancient Greek thought
    Autorzy:
    Szram, Mariusz
    Powiązania:
    https://bibliotekanauki.pl/articles/613477.pdf
    Data publikacji:
    2013
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    cnota
    idea umiaru
    postawa słusznej dumy
    pokora
    pycha
    literatura starożytnej Grecji
    Solon
    Herodot
    Platon
    Arystoteles
    Teofrast
    Plutarch
    virtue
    idea of moderation
    attitude of just pride
    humility
    pride
    ancient Greek literature
    Plato
    Aristotle
    Theophrastus
    Opis:
    Even though the ancient Greeks did not recognize humility as a virtue, in the later Christian sense, their literature (Solon, Hesiod, Herodotus, Euripides) and philosophy (Plato, Aristotle, Theophrastus, stoics, Plutarch, Plotinus) contains some elements of the idea of the humble lowliness. Pride – considered as the greatest vice – was not contrasted with humility, but with the attitude of just pride arising from a based on the principle of moderation sense of finding oneself sufficient and confident in one’s own capabilities. This virtue – which can be defined as a sense of self-worth – was reserved for those capable of ethical courage, the morally strong. The attitude that Christianity considered as the virtue of humility was associated in antiquity with modesty, which was the equivalent of a just pride, referring to the weak people, unfit to accomplish great deeds, or with shyness, fear or cowardice.
    Źródło:
    Vox Patrum; 2013, 60; 405-415
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Stwarzanie wieczne i poza czasem. Filozoficzne źródła koncepcji "generatio aeterna" Orygenesa
    Eternal and Timeless Creation: The Philosophical Sources of Origens Concept of "Generatio Aeterna"
    Autorzy:
    Mrugalski, Damian
    Powiązania:
    https://bibliotekanauki.pl/articles/1044519.pdf
    Data publikacji:
    2019-06-30
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    czas
    wieczność
    odwieczne stwarzanie świata
    odwieczne rodzenie Logosu
    medioplatonizm
    filozofia patrystyczna
    Platon
    Timajos
    Filon z Aleksandrii
    Orygenes
    time
    eternity
    eternal creation of the world
    eternal generation of the Logos
    patristic philosphy
    Middle Platonism
    influence of Greek philosophy on Christianity
    Plato
    Timaeus
    Philo of Alexandria
    Origen
    Opis:
    Dialog Platona Timajos, uznawany przez uczonych za „Biblię Platoników”, był interpretowany alegorycznie już w Starej Akademii (IV w. przed Chr.). W epoce hellenistycznej (I–III w. po Chr.) natomiast, w kręgach filozofów zwanych medioplatonikami, toczyła się poważna dyskusja na temat tez, które w nim się pojawiają. Zasadnicza kwestia dotyczyła tego, czy świat powstał w czasie, czy też istnieje ab aeterno. Większość filozofów medioplatońskich uważała, że świat musi być odwieczny. W dyskusji tej, począwszy od I w. po Chr., uczestniczyli również platonicy żydowscy i chrześcijańscy, tacy jak Filon Aleksandryjski, Klemens Aleksandryjski i Orygenes. W ich opinii Bóg, ponieważ jest niezmienny a zarazem dobry, nie zaczął działać dopiero w momencie stworzenia świata. Pismo Święte stwierdza jednak, że świat zaczął istnieć w czasie. W związku z tym, postulowani oni odwieczne rodzenie świata idei (kosmos noetos), który jako świat myśli Boga, istnieje ab aeterno w Boskim Logosie. Koncepcja generatio aeterna (czyli odwiecznego rodzenia Syna przez Ojca), którą znajdujemy w dziełach Orygenesa, jest związana z prowadzoną w tym czasie dyskusją na temat wieczności świata. Niniejszy artykuł ma na celu przedstawienie tej dyskusji i uwypuklenie zależności, jakie zachodzą między argumentami stawianymi przez medioplatoników, a tymi, które znajdujemy w różnych hipotezach Orygenesa.
    Timaeus, a dialogue of Plato regarded by scholars as “the Platonists’ Bible”, was interpreted allegorically even in the time of the Old Academy (4th century BCE). In the Hellenistic period (1st-3rd centuries CE), especially among the philosophers known as Middle Platonists, there was great debate over the theses that appear in it. The main question was whether the world was created in time or ab aeterno, and most of the Middle Platonic philosophers believed that the world must be eternal. By the first century CE, this discussion had also been joined by Jewish and Christian Platonists such as Philo of Alexandria, Clement of Alexandria and Origen. In their opinion, God, because he is unchanging but at the same time good, must not have started to operate only at the moment of the creation of the world, but before. Yet the Scriptures state that the world began to exist at a particular point in time. Therefore, Christian Platonists postulated the eternal generation or production of the world of ideas (kosmos noetos), which, since it is the world of God’s thoughts, exists ab aeterno in the Divine Logos. The concept of generatio aeterna (that is, the eternal generation of the Son by the Father), which we find in Origen’s works, is related to this ongoing discussion about the eternal nature of the world. This article aims to present the facets of this ancient debate while emphasizing the links between the arguments advanced by the Middle Platonists and those found in the various hypotheses of Origen.  
    Źródło:
    Verbum Vitae; 2019, 35; 373-418
    1644-8561
    2451-280X
    Pojawia się w:
    Verbum Vitae
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Agnostos Theos: Relacja między nieskończonością a niepoznawalnością Boga w doktrynach medioplatoników
    The relationship between infinity and the unknowability of God in the doctrines of the middle Platonists
    Autorzy:
    Mrugalski, Damian
    Powiązania:
    https://bibliotekanauki.pl/articles/488607.pdf
    Data publikacji:
    2019
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    niepoznawalność Boga
    nieskończoność Boga
    transcendencja Boga
    Platon
    medioplatonizm
    filozofia patrystyczna
    wpływy filozoficzne na doktrynę chrześcijańską
    chrześcijańskie wpływy na grecką filozofię
    unknowability of God
    infinity of God
    transcendence of God
    Plato
    Middle Platonism
    patristic philosophy
    philosophical influences on Christian doctrine
    Christian influences on Greek philosophy
    Opis:
    W czasach poprzedzających powstanie neoplatonizmu (I-III wiek przed Chr.) filozofowie zwani dziś medioplatonikami snuli rozbudowaną refleksję na temat możliwości poznania Boga oraz dróg prowadzących do zdobycia wiedzy o tym, co transcendentne. Zgodnie ze słowami Platona: „Znaleźć Twórcę i Ojca tego wszechświata jest rzeczą trudną, lecz znalazłszy Go, jest niemożliwe opowiadać o Nim wszystkim” (PLATO, Timaeus 28c) medioplatonicy uważali, że Bóg, którego utożsamiali niekiedy z platońskim Jednem i Dobrem, jest poznawalny, lecz niewyrażalny. Choć poznaniu Boga towarzyszy trud związany z procesem intelektualnego i etycznego doskonalenia się, a to, co poznane w tym procesie, jest niemożliwe do wypowiedzenia w ludzkim języku, to jednak wiedza o Bogu i upodobnienie się do Niego jest celem wszelkiej filozofii platońskiej. Do podobnych wniosków dochodzili myśliciele żydowscy i chrześcijańscy tworzący w tym samym czasie, tacy jak Filon z Aleksandrii, Klemens z Aleksandrii czy Orygenes, zaliczani niekiedy również do grona filozofów medioplatońskich. W odróżnieniu od swych pogańskich kolegów, uważali oni jednak, że proces poznawania Boga przez człowieka będzie trwał w nieskończoność, a skończony ludzki umysł nigdy nie będzie w stanie objąć w zupełności tego, co nieskończone. Za nieskończoną bowiem uznawali istotę i moc Boga. Celem niniejszego artykułu jest ukazanie związku między nieskończonością a niepoznawalnością Boga, a zarazem wskazanie na różnice w tezach stawianych w tej kwestii przez medioplatoników pogańskich i tych, którzy przyjmowali Objawienie judeo-chrześcijańskie.
    In the times preceding the emergence of Neo-Platonism (1st–3rd century BC), the philosophers now known as Middle Platonists elaborated an extensive reflection on the possibility of knowing God, and the ways that could lead to acquiring knowledge about the transcendent. According to Plato, “To discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible” (PLATO, Timaeus 28c). The Middle Platonists believed that God, whom they sometimes identified with the Platonic One and Good, is possible to know but not possible to express. Even though the knowledge of God is accompanied by all the difficulties associated with the process of intellectual and ethical improvement, and although what one comes to know in this process is ultimately impossible to express in human language, gaining knowledge of God and becoming like Him is nevertheless the goal of all Platonic philosophy. Jewish and Christian thinkers working at this time came to similar conclusions. These include Philo of Alexandria, Clement of Alexandria, and Origen, who are themselves sometimes deemed Middle-Platonic philosophers. Unlike their pagan colleagues, they believed that man’s process of coming to know God would go on forever. They thought that the finite human mind would never be able to contain the infinite, and they held that the essence and power of God are indeed infinite. The goal of this article is to expose the relationship between the infinity and the unknowability of God, and at the same time to point out the differences in the theses put forward on this question by pagan Middle Platonists and those who accepted Judeo-Christian revelation.
    Źródło:
    Roczniki Filozoficzne; 2019, 67, 3; 25-51
    0035-7685
    Pojawia się w:
    Roczniki Filozoficzne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Nieskończoność Boga u Orygenesa: przyczyna wielkiego nieporozumienia
    The infiniteness of God in Origen: a great misunderstanding
    Autorzy:
    Mrugalski, Damian
    Powiązania:
    https://bibliotekanauki.pl/articles/612720.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    nieskończoność Boga
    moc Boga
    wiedza Boga
    filozofia patrystyczna
    Orygenes
    Filon z Aleksandrii
    Klemens z Aleksandrii
    wpływ greckiej filozofii na chrześcijaństwo
    Platon
    Arystoteles
    Plotyn
    the infiniteness of God
    the power of God
    the knowledge of God
    patristic philosophy
    Origen
    Philo of Alexandria
    Clement of Alexandria
    the influence of Greek philosophy on Christianity
    Plato
    Aristotle
    Plotinus
    Opis:
    Many historians of ideas – philosophers and theologians – believe that the first thinker to introduce the concept of a positive understanding of the infiniteness of God was Plotinus. In Greek philosophy, however, something infinite was understood as “unfinished” and therefore “imperfect”. All the same, according to many scholars, Christianity took the concept of the infiniteness of God precisely from the founder of neo-Platonism. One of the reasons for which researchers of the doctrines of the ancient world persist in this thesis even today is the fact that, in the writings of Origen – who lived at the time of Plotinus – we find the expressions which might give readers the impression that God’s power is finite, since God brought into existence a finite number of created beings. This article argues that this widely-held interpretation is wrong. Philo and Clement, a Jewish and a Christian thinker, both of Alexandria – from whose doctrines Origen borrowed abundantly – wrote of an infinite God before Origen did. In the surviving works of Origen, moreover, he nowhere states explicitly that God’s power is finite, although it is true that, according to him, God created a finite number of creatures. The controversial thesis of a finite God is found only in fragments written by ancient critics of Origen’s teaching. A detailed analysis of Origen’s own original pronouncements on the nature, power and knowledge of God leads one to the conclusion that the fragments that have led many historians of ideas into confusion, either do not represent the views of Origen himself or present Origen’s teachings inaccurately. Moreover, in Origen’s surviving Greek writings, we find the term ¥peiron used in reference to God. This is precisely the term used by Greek philosophers to designate infinity. We may posit, then, that the concept of the infiniteness of God, positively understood, was born of the encounter of Greek philosophy with the Bible – that is, with the Jewish and Christian doctrines of the first centuries of the common era. Origen, who came slightly later, continued the thought of his predecessors and does not contradict them anywhere in his surviving works. What remains to be examined is the question of whether Plotinus himself made use of the work of Jewish and Christian thinkers in forming his doctrine of an infinite God, rather than those thinkers leaning on Plotinus, as is usually assumed.
    Źródło:
    Vox Patrum; 2017, 67; 437-475
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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