- Allegory, Metaphors, Ancient Philosophy, Rhetoric, Hermeneutics, Interpretation, and 9 moreCognitive linguistics (especially metaphor and metonymy, conceptualization of emotions and relationship between language, mind, and culture), Conceptual Metaphor, Conceptual Metaphor Theory, Corpus Linguistics, Classical philology, Mythology, Ancient myth and religion, Greek Myth, and Symbols(Cognitive linguistics (especially metaphor and metonymy, conceptualization of emotions and relationship between language, mind, and culture), Conceptual Metaphor, Conceptual Metaphor Theory, Corpus Linguistics, Classical philology, Mythology, Ancient myth and religion, Greek Myth, and Symbols)edit
- My research is primarily concerned with ancient theories of interpretation (allegoresis) as well as ancient theories ... moreMy research is primarily concerned with ancient theories of interpretation (allegoresis) as well as ancient theories of figurative language (allegory, symbol, metaphor). Additionally, I publish papers in the field of contemporary linguistics on metaphors in the Arabic language.(My research is primarily concerned with ancient theories of interpretation (allegoresis) as well as ancient theories of figurative language (allegory, symbol, metaphor). Additionally, I publish papers in the field of contemporary linguistics on metaphors in the Arabic language.)edit
The present paper suggests that Lucretius’ Magna Mater interpretation (2.598-660) can fruitfully be approached through the lens of invective oratory. While this difficult passage of De rerum natura has long puzzled scholars, this article... more
The present paper suggests that Lucretius’ Magna Mater interpretation (2.598-660) can fruitfully be approached through the lens of invective oratory. While this difficult passage of De rerum natura has long puzzled scholars, this article argues that in his interpretation Lucretius masterfully transforms the encomiastic topos of allegoresis into a powerful means of blame: the poet allegorically interprets various aspects of the cult of Cybele with a view to showing how religious convictions and customs go awry. When thus exposing the cult as impious, Lucretius ingeniously exploits several topoi of rhetorical hymns (nurture, propitiation, etc.) for the purpose of making his vituperation all the more compelling. Hence, on the reading advocated here, the Magna Mater interpretation is a carefully constructed invective against those aspects of the cult (of Cybele) which an Epicurean is bound to frown upon (providential illusion, divine punishment, etc.).
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The present paper discusses one of the most interesting and beautiful – yet widely ignored – interpretations of the story of Tantalus. In his Commentary on the Cratylus, Proclus expounds the tale as a cautionary allegory of the soul’s... more
The present paper discusses one of the most interesting and beautiful – yet widely ignored – interpretations of the story of Tantalus. In his Commentary on the Cratylus, Proclus expounds the tale as a cautionary allegory of the soul’s heavenly origin, its fall from grace, its punishment of incarnation and its return to the noetic home. This article shows the novelty of Proclus’ account, and covers its historical and philosophical background.
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In the Commentary on the Cratylus, Proclus puts forward an original but largely ignored interpretation of Circe as weaving life in τῷ τετραστοίχῳ. This paper argues that τὸ τετράστοιχον refers not to the four genera but to the four... more
In the Commentary on the Cratylus, Proclus puts forward an original but largely ignored interpretation of Circe as weaving life in τῷ τετραστοίχῳ. This paper argues that τὸ τετράστοιχον refers not to the four genera but to the four elements. Thus what the enchantress weaves are the elemental garments that weigh the soul down to the earthly realm of mortals.
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Controversy has been rife over the extent to which Stoic hermeneutical efforts can be categorized as “allegorical.” This paper shows that much of the disagreement arises from incommensurate definitions of allegoresis and that modern... more
Controversy has been rife over the extent to which Stoic hermeneutical efforts can be categorized as “allegorical.” This paper shows that much of the disagreement arises from incommensurate definitions of allegoresis and that modern categories frequently fail to do justice to the idiosyncrasies of the Stoic perspective. Thus, this article demonstrates the usefulness of distinguishing between allegory, allegoresis, exegesis, and rationalization when classifying Stoic interpretations. Subsequently, it is argued that Stoic etymologies and exegetical comments should not be adduced as evidence against Stoic allegoresis, which further should not be anachronistically viewed in terms of the modern opposition between allegory and symbol.
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The present paper examines the two different accounts of the same Egyptian symbols that appear in Plutarch’s De Iside et Osiride (11.355B, 34.364C) and Iamblichus’s De mysteriis (7.2). While both these authors interpret the lotus flower... more
The present paper examines the two different accounts of the same Egyptian symbols that appear in Plutarch’s De Iside et Osiride (11.355B, 34.364C) and Iamblichus’s De mysteriis (7.2). While both these authors interpret the lotus flower and the sun boat allegorically, this article shows that their distinct interpretations reflect not only divergent perspectives on the role of (Greek) philosophy and (Egyptian) religious practice in one’s pursuit of the divine, but also contrasting conceptions of the symbol.
Research Interests: Symbolism, Theurgy, Proclus, Plutarch, Ancient Philosophy, and 15 moreAllegory, Symbolism (Religion), Plato and Platonism, Allegory (Literature), Symbolism (Art History), Iamblichus, Porphyry, Lotus, Egyptian Mythology, Hellenization, Priesthood, Plutarch, De Iside et Osiride, Cultural appropriation, Allegoresis, and De Mysteriis Aegyptorum
The purpose of the present paper is to examine two diametrically opposed interpretations of the Homeric Prayers that were put forward by Heraclitus the Allegorist and Clement of Alexandria. This article shows that these divergent... more
The purpose of the present paper is to examine two diametrically opposed interpretations of the Homeric Prayers that were put forward by Heraclitus the Allegorist and Clement of Alexandria. This article shows that these divergent (figurative vs. literal) interpretations reflect not only the conflicting interests of their authors (the glorification of Homer vs. the glorification of Christianity) but also a significant difference between a pagan (polytheistic) and a Christian (monotheistic) attitude to the literal-figurative dimension of personifications.
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Plutarch’s endorsement of allegorical interpretations of myth and ritual is only apparently Stoic, and reflects the pervasiveness of the interpretative strategies recommended by rhetorical theory.
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“Antisthenes and Allegoresis” examines the question of Antisthenes’ allegoresis. First, the chapter shows that persistent disagreement among scholars on this topic arises from divergent understandings of what qualifies as allegorical... more
“Antisthenes and Allegoresis” examines the question of Antisthenes’ allegoresis. First, the chapter shows that persistent disagreement among scholars on this topic arises from divergent understandings of what qualifies as allegorical interpretation. Subsequently, the chapter demonstrates that those Antisthenean interpretations that are most frequently categorized as allegorical illustrate broader controversies in research on allegoresis such as whether allegoresis should be defined in terms of its intentionality and whether allegoresis should be defined in terms of its obviousness. Finally, the chapter suggests that Antisthenes’ diversified approach to epic poetry and traditional mythology was conducive to the development of two distinct traditions: a rationalist one and an allegorist one.
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This study examines Aristotle’s idiosyncratic view of homonymy in the Rhetoric. First, this article investigates the usefulness of interpreting the Rhetoric’s homonymy through the lens of the famous definition of homonymy given in the... more
This study examines Aristotle’s idiosyncratic view of homonymy in the Rhetoric. First, this article investigates the usefulness of interpreting the Rhetoric’s homonymy through the lens of the famous definition of homonymy given in the Categories. Subsequently, this paper proceeds to establish what kind of homonymy the Stagirite discusses in the Rhetoric and – finally – how it is valued in the treatise.
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The present article examines the question of who was the first to have allegorically interpreted Homer. The fragmentary and indirect character of the extant testimonies on the beginnings of allegoresis makes it very difficult to... more
The present article examines the question of who was the first to have allegorically interpreted Homer. The fragmentary and indirect character of the extant testimonies on the beginnings of allegoresis makes it very difficult to adjudicate between the candidates Theagenes of Rhegium and Pherecydes of Syros. This paper argues that while the surviving testimonies suggest that Theagenes was the first allegorist of Homer, Pherecydes’ appropriation of mythology is likely to have created premises for allegorical interpretation of poetry. Thus, it is argued that both Theagenes and Pherecydes be considered as important figures in the emergence of allegoresis.
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The present article investigates whether the sophists practiced allegorical interpretation. More specifically, it argues that while the sophists’ approach to mythology cannot be straightforwardly labelled as allegoresis, it, nonetheless,... more
The present article investigates whether the sophists practiced allegorical interpretation. More specifically, it argues that while the sophists’ approach to mythology cannot be straightforwardly labelled as allegoresis, it, nonetheless, must have been quite conducive to the development of the practice of allegorical interpretation. The argument is illustrated with the ideas put forward by Protagoras and Prodicus.
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The present paper investigates the pivotal role that Theagenes of Rhegium came to play in the development of ancient allegoresis. The main thesis of the article has it that the thinker's resorting to allegorical interpretation was, at... more
The present paper investigates the pivotal role that Theagenes of Rhegium came to play in the development of ancient allegoresis. The main thesis of the article has it that the thinker's resorting to allegorical interpretation was, at least to some extent, prompted by the emergence and flourishing of the Ionian philosophy. Consequently, it is argued here that Theagenes' hermeneutical activity aimed not only to exonerate Homer from the charges of impiety but also to make use of his authority so as to promote the novel doctrines of the Milesian philosophers. While Theagenes himself did not present a rational account of the world that could be compared to the work of Thales and his successors, Theagenes' allegoresis seems to have been an important transitional stage in the complex process of the philosophical transformation of mythos into logos. Thus, although Theagenes' practice of reading scientific ideas into Homer may at times seem strained, arbitrary, far-fetched and even preposterous, the naïveté of the first exegetical efforts should not cloud their cultural import, for it is owing to such daring attempts as those of Theagenes that Hellenic thought eventually paved the way for modern hermeneutics.
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This article is a corpus-based study that examines selected economic metaphors in Arabic with a view to ascertaining whether their presence in a non-Indo-European language can be explained in terms of universal embodied cognition. When... more
This article is a corpus-based study that examines selected economic metaphors in Arabic with a view to ascertaining whether their presence in a non-Indo-European language can be explained in terms of universal embodied cognition. When exploring the relationship between certain bodily experiences and the corresponding metaphorical expressions in Arabic this paper addresses the following research questions: (1) What is the role of embodiment in Arab economic discourse? (2) Is Arab economic discourse in any way similar to its English counterpart? (3) If so, could any of these similarities be due to the influence of English? (4) If so, does that pose a challenge to the embodiment hypothesis?
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The present paper is a corpus-based inquiry into the importance of vivification for producing a systematic and persuasive Arab economic discourse. Thus, this article examines how and why the economy is metaphorically conceptualized in... more
The present paper is a corpus-based inquiry into the importance of vivification for producing a systematic and persuasive Arab economic discourse. Thus, this article examines how and why the economy is metaphorically conceptualized in modern Arabic as a Living Organism that can be said to ‘grow’, ‘revive’, etc. Having analyzed the frequency with which the various instantiations of this generic metaphor appear in Arab economic discourse, the paper goes on to discuss the value judgments that they convey. The analogy between a living organism and an economy is shown to induce very specific evaluations of such conditions as ‘growing’ or ‘being revived’. Hence, vivification is demonstrated to play a vital role in providing Arab economic discourse with textual cohesion. Although this article argues for the universal bodily grounding of the Economy Is A Living Organism metaphor, it also shows this experiential basis to be subject to cultural interpretation. The analyses carried out here suggest that projecting such physical concepts as those of ‘growth’ or ‘revival’ onto the social domain of economics entails that they are interpreted in accordance with the particular social interests of a given community.
The purpose of the present paper is to discuss the metaphor system for conceptualizing the Self in Arabic. A comparison of structural means for conceptualizing inner life in Arabic and English leads to the conclusion that although on the... more
The purpose of the present paper is to discuss the metaphor system for conceptualizing the Self in Arabic. A comparison of structural means for conceptualizing inner life in Arabic and English leads to the conclusion that although on the structural ('grammatical') level the differences between the two languages are indeed considerable, they become far less radical on the conceptual ('semantic') level. More specifically, it is argued here that in Arabic, as in English, inner experiences are for the most part conceptualized metaphorically and that Arabs seem to conceptualize their inner lives in a way similar, or at least comparable, to the speakers of English. While the article shows that on the conceptual level there are several important correspondences between Arabic and English, it hypothesizes that they reflect some fundamental and presumably universal human experiences and cognitive abilities. Finally, the linguistic material analyzed here provides a point of departure for touching upon the relativism-universalism debate. The paper argues that the controversy depends, at least to some extent, on whether one chooses to focus on potentially universal conceptualizations (and their underlying cognitive mechanisms) or more culture-specific structural relations (the contingent and historical conventions). Thus, while it seems to be a matter of one's personal decision whether to place the potentially universal in the foreground and the more idiosyncratic in the background, or the other way round, the article emphasizes the usefulness of explaining certain striking conceptual similarities in terms of their bodily basis.
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The present article is a corpus-based study that aims to shed some light on the use of conflict metaphors in Arab economic news reporting. When examining the conventionality and functions of various metaphors for conflict, the paper... more
The present article is a corpus-based study that aims to shed some light on the use of conflict metaphors in Arab economic news reporting. When examining the conventionality and functions of various metaphors for conflict, the paper offers the following empirical findings. First, conflict metaphors are highly entrenched in Arab economic journalism. Second and relatedly, the different linguistic conceptualizations of these metaphors can be used interchangeably. Finally, the analyses described herein show that Arabic and English have a great deal in common as far as the cognitive and pragmatic aspects of conflict metaphors are concerned. Thus, these metaphors (1) provide the users of both languages with a very useful frame for understanding and evaluating various social phenomena, (2) are frequently used for highly comparable reasons of persuasion, and — finally — (3) create very similar networks of entailments which, in both languages, structure the readers’ interpretation accordingly. Having discussed the commonalities between Arabic and English, the paper goes on to hypothesize that they might reflect certain fundamental and presumably universal human experiences.
The present article aims to show that etymologizing was an integral part of Stoic theology. The Stoics’ pantheistic and hylozoistic view of the cosmos made it natural for these thinkers to use etymology for the purpose of discovering the... more
The present article aims to show that etymologizing was an integral part of Stoic theology. The Stoics’ pantheistic and hylozoistic view of the cosmos made it natural for these thinkers to use etymology for the purpose of discovering the diverse manifestations of God in the universe. Accordingly, the main thesis of the paper posits that, within Stoicism, etymology was not so much the study of the history of words, but rather that of how God develops and reveals Himself in the various phenomena of our world. Inasmuch as studying the names of the gods was for the Stoics tantamount to seeking God, etymology played a threefold function in Stoicism: firstly, it was a means to honor God; secondly, it was a way of interpreting poetry; and finally, it was also a tool for transforming one’s own existence. Consequently, the present article investigates the theological, the allegorical and, lastly, the existential dimension of Stoic etymologizing.
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The purpose of this article is to briefly discuss the philosophical premises of Chrysippus’ allegorical interpretation of the hierogamy of Zeus and Hera. The present paper suggests that this infamous piece of allegoresis draws on certain... more
The purpose of this article is to briefly discuss the philosophical premises of Chrysippus’ allegorical interpretation of the hierogamy of Zeus and Hera. The present paper suggests that this infamous piece of allegoresis draws on certain basic ideas of Stoic cosmogony and embryogony. Thus, Chrysippus’ allegorical interpretation of the sexual union of Zeus and Hera is shown to have a macrocosmic dimension and a microcosmic one: at the macrocosmic level the cooling down of fire by air symbolizes the generation of the whole universe, whereas at the microcosmic level the cooling down of fire by air symbolizes the generation of an individual soul. While in both cases the hot Zeus is cooled down by the cold Hera, Chrysippus’ allegoresis is, thereby, suggested to bring out the latent sense of the Samos (or Argos) mural with a view to illustrating certain well-known ideas of Stoic physics.
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The present article is concerned with Proclus’ highly original and profoundly influential account of the symbolic function of poetry, the pedagogic as well as the hieratic value of myths and the soteriological power of allegorical... more
The present article is concerned with Proclus’ highly original and profoundly influential account of the symbolic function of poetry, the pedagogic as well as the hieratic value of myths and the soteriological power of allegorical interpretation. Thus, the paper begins with a brief discussion of Plato’s dismissal of poetry as μέγιστον ψεῦδος. Subsequently, Proclus’ theory of three kinds of poetry is examined, upon which attention is paid to his revolutionary idea that σύμβολα rather than μιμήματα are the tools of the highest kind of poetry. Then, Proclus’ views on the difference between Plato’s and Homer’s μυθοποιΐα are considered. While the article concludes with an analysis of Proclus’ conviction about the functional similarity of symbols in myths and those in magic rites, allegoresis is shown to have the same salvational role that Proclus ascribes to theurgy.
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The present paper argues that the early Pythagoreans contributed significantly to the development of ancient hermeneutics. The article builds on the assumption that even if the thinkers did not deal with allegoresis directly, the very... more
The present paper argues that the early Pythagoreans contributed significantly to the development of ancient hermeneutics. The article builds on the assumption that even if the thinkers did not deal with allegoresis directly, the very manner of articulating their thought was, nevertheless, quite conducive to the growth of allegorical interpretation. Thus, at least indirectly, Pythagoreanism must have played an important role in the development of allegoresis. The paper identifies two crucial aspects of Pythagorean influence on the allegorical tradition. Firstly, the Pythagoreans made a very specific use of the poetry of Homer and Hesiod as well as of the traditional mythology in general. Secondly, the teachings of Pythagoras were expressed in terms of various ambiguous symbols that required special exegesis. Both these factors must have contributed considerably to the development of allegoresis: the idiosyncratic use of conventional mythology, on the one hand, and the enigmatic nature of the Pythagorean symbols, on the other, must have provoked extensive search for the latent (i.e., “allegorical”) meaning of the “messages” in question.
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The purpose of the present article is to show that there is a clear line of continuity between the early Stoics' and Cornutus' works, as all of them assumed that the ancient mythmakers had transformed their original cosmological... more
The purpose of the present article is to show that there is a clear line of continuity between the early Stoics' and Cornutus' works, as all of them assumed that the ancient mythmakers had transformed their original cosmological conceptions into anthropomor-phic deities. Hence, the Stoics from Zeno to Cornutus believed that the names of the gods reflected the mode of perceiving the world that was characteristic of the people who named the gods in this way. Accordingly, the major thesis advanced in the paper proposes that the Stoics conducted their etymological analyses so as to gather ethnographical information about the origin and development of the existing religion. When doing so, they treated the conventional mythological narratives as sources of information about the early conceptions of the cosmos. Thus, the Stoics from Zeno to Cornutus employed etymology as a certain research strategy: they analyzed the names of traditional deities so as to extract the physical and moral beliefs that constituted the ancients' world picture. Treated as ethnologists, the Stoics seem to equate piety with retrieving philosophical truths obscured under the guise of primitive mythical formulations. Furthermore, when unravelling the original worldview inadvertently transmitted by the poets in their poems, the Stoics reconstruct the history of religion and contribute to the development of ancient anthropology.
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The purpose of the present article is to show that the hermeneutical activity of Lucius Annaeus Cornutus is best characterized as " ethnographic " rather than merely " allegorical " or " etymological ". Without denying the presence of... more
The purpose of the present article is to show that the hermeneutical activity of Lucius Annaeus Cornutus is best characterized as " ethnographic " rather than merely " allegorical " or " etymological ". Without denying the presence of both these dimensions in the philosopher's exegeses, the paper suggests that Cornutus' analyses aimed first and foremost to excavate the ancient world picture that the philosopher believed to underlie the theology transmitted by Homer and Hesiod. Thus, the philosopher regarded conventional mythology and traditional religion as sources of information about the primeval accounts of the cosmos: his analyses of various etymologies discovered not merely the origin of the word in question but also the origin of the ancient cosmological conceptions. Consequently, interpreting myths was for Cornutus tantamount to gaining profound insights into the pristine theology that was skillfully developed by the wise men of antiquity and poorly transmitted by the poets. Cornutus' hermeneutics built on the assumption that interpreting mythology provided the interpreter with a better understanding of not only the ancient world but also the present one. Etymological analyses of the gods' names and epithets belong undoubtedly to one of the most interesting and, at the same time, controversial developments within Stoic philosophy. While the purpose of these investigations was to extract the ancient world view that according to the Stoics underlay the theology transmitted by the poets, such analyses formed an integral part of the Stoic physics. By viewing traditional mythology as a prefiguration of their own cosmological doctrines , the Stoics came to treat conventional myths as important sources of information on the primordial beliefs about the gods and the cosmos. Thus, examining a given etymology would provide the philosophers not only with information about the origin of the word in question.
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The article deals with the development of allegoresis in the fifth century BC. While the exegetical works of Metrodorus of Lampsacus and Diogenes of Apollonia are its main focus, the paper argues that the aim of these allegorists was not... more
The article deals with the development of allegoresis in the fifth century BC. While the exegetical works of Metrodorus of Lampsacus and Diogenes of Apollonia are its main focus, the paper argues that the aim of these allegorists was not to exonerate Homer from the charges of immorality but rather to propagate the philosophical explanation of the world laid down by Anaxagoras. Thus, the parallel development of philosophy and allegory in the fifth century is taken to suggest that it was the flowering of the former that actuated the latter.
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The main thesis of the present paper is that Plato's attitude towards rhetoric appears to have been complex to the point of ambivalent, for as one reads the Gorgias, one cannot avoid getting the impression that in spite of his overt... more
The main thesis of the present paper is that Plato's attitude towards rhetoric appears to have been complex to the point of ambivalent, for as one reads the Gorgias, one cannot avoid getting the impression that in spite of his overt castigation of rhetoric, the philosopher did covertly resort to it in the very dialogue. Thus, the article will seek to demonstrate that even though Platonic Socrates repudiated rhetoric understood as political demagoguery and cynical adulation, he did employ some sort of art of persuasion designed to inveigle his interlocutors into accepting a worldview that must have appeared extremely paradoxical for the then mentality.
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While the relation between the individual and the state belongs clearly to one of the most complex issues in Western political philosophy, the relation between the Socrates of the Apology and that of the Crito ranks, accordingly, as one... more
While the relation between the individual and the state belongs clearly to one of the most complex issues in Western political philosophy, the relation between the Socrates of the Apology and that of the Crito ranks, accordingly, as one of the most contentious problems in the entire Socratic scholarship. This is due to the fact that in the Apology (29 c–d) one is confronted with a defiant rebel who daringly challenges the established political order, whereas in the Crito (51 b–c) one encounters a law-abiding citizen who meekly submits himself to the harsh judgment of the Athenian Laws. Thus, the two dialogues present the reader with the difficulty of somehow reconciling Socrates' belligerent repudiation of the state during the trial with his humble acceptance of the resulting death sentence. If the Apology and Crito revolve around the perennial conflict between the private (τὸ ἴδιον) and the public (τὸ κοινόν), then their dilemma is whether, and if so, in what circumstances, the citizen is entitled to flout the laws of their state. Carried to its extreme, the doctrine of civil disobedience leads to the problem of " a city without laws (πόλις […] ἄνευ νόμων) " 1. Clearly, if everybody could reject the state and its laws whenever they felt disappointed with these institutions, then the only possible result would be social disintegration and total anarchy, which, as Plato argues in the Republic (562 b – 564 a), would ultimately lead to tyranny. Hence, if we agree that civil disobedience should always be 1 Cri. 53 a.
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The purpose of this paper is to analyze Chrysippus’ claim about natural ambiguity of words. The present account assumes that the concept formation mechanisms that were outlined by the Stoics throw some light on the notorious contradiction... more
The purpose of this paper is to analyze Chrysippus’ claim about natural ambiguity of words. The present account assumes that the concept formation mechanisms that were outlined by the Stoics throw some light on the notorious contradiction between the claim about natural relationship between words and things, on the one hand, and the claim about natural ambiguity of words, on the other. We know neither the context of Chrysippus’ postulate nor the examples with which he illustrated it. Thus the following analyses are obviously speculative. However, the interpretations of myths and poetry that were put forward by Chrysippus sit very well with his conviction that ambiguity and figurativeness are common and natural in language.
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Celem artykułu jest rekonstrukcja Arystotelesowskiego rozróżnienia między substancjami pierwszymi i ich homonimami. W proponowanym tu ujęciu Stagiryta uznaje zarówno wytwory natury, jak i wytwory człowieka za homonimy substancji... more
Celem artykułu jest rekonstrukcja Arystotelesowskiego rozróżnienia między substancjami pierwszymi i ich homonimami. W proponowanym tu ujęciu Stagiryta uznaje zarówno wytwory natury, jak i wytwory człowieka za homonimy substancji pierwszych, gdy te okazują się niezdolne do wykonywania swej funkcji (ergon) i urzeczywistniania swego celu (telos). W toku rozważań podejście Arystotelesa skonfrontowane zostanie z jego słynną nauką o czterech przyczynach, a analiza konkretnych przykładów podawanych przez filozofa umożliwi określenie statusu ontycznego homonimów. Następnie przedstawiona zostanie argumentacja na rzecz tezy, iż Arystotelesowski hylemorfizm nie tylko podważa funkcjonalistyczne założenie o dowolności materii, ale także wyklucza możliwość postawienia znaku równości między artefaktami i istotami żywymi. Zwieńczeniem przedstawionych tu rozważań będzie konkluzja, że substancje pierwsze będące naprawdę (alēthōs) i rzeczy będące jedynie homonimicznie (plēnhomōnymōs) wymagają odmiennych definicji.
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The present paper shows that Pherecydes’ theology is an important transitional stage in the complex process of gradual transformation of various mythological images into more sophisticated philosophical concepts. Three of Pherecydes’... more
The present paper shows that Pherecydes’ theology is an important transitional stage in the complex process of gradual transformation of various mythological images into more sophisticated philosophical concepts. Three of Pherecydes’ highly enigmatic images are given special focus here: (1) the marriage of Zas with Chthonie and the embroidering of the robe, (2) the winged tree with the embroidered robe upon it and – nally – (3) the battle between Kronos and Ophioneus. This article argues that Pherecydes’ theology makes use of such common images as wedding, weaving, having wings and ghting to allegorically express more philosophical notions: the creation and arrangement of the world, the ability to self-support in space and the divinity of the rst principles. The allegorical nature of Pherecydes’ theology arises from the fact that his images retain their literal and concrete meanings while at the same time evoking more metaphorical and abstract senses. Thus, Pherecydes’ mythological images precede and pre gure philosophical concepts, although their gurativeness cannot be equated with our contemporary understanding of the term.
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The purpose of the paper is to discuss Aristotle’s account of homonymy. The major thesis advocated here is that Aristotle considers both entities and words to be homonymous, depending on the object of his criticism. Thus, when he takes... more
The purpose of the paper is to discuss Aristotle’s account of homonymy. The major thesis advocated here is that Aristotle considers both entities and words to be homonymous, depending on the object of his criticism. Thus, when he takes issue with Plato, he tends to view homonymy more ontologically, upon which it is entities that become homonymous. When, on the other hand, he gainsays the exegetes or the sophists, he is inclined to perceive homonymy more semantically, upon which it is words that become homonymous. Subsequently, this article shows that Aristotle values homonymy negatively in dialectical discussions, but positively in rhetorical and poetic arts. Finally, the present paper demonstrates that Aristotle regards systematic homonymy as a very useful theoretical tool that makes it possible to critically examine the basic terminological assumptions of any philosophical inquiry.
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This paper discusses Aristotle’s account of multivocity (πο αχῶς/ πλεοναχῶς λέγεται) as expounded in Topics 1.15. is article argues that an inquiry into how many ways (ποσαχῶς) something is said becomes for Aristotle a tool of... more
This paper discusses Aristotle’s account of multivocity (πο αχῶς/ πλεοναχῶς λέγεται) as expounded in Topics 1.15. is article argues that an inquiry into how many ways (ποσαχῶς) something is said becomes for Aristotle a tool of dialectical examination that he employs throughout his entire philosophical career: investigating the many/multiple ways (πο αχῶς/πλεοναχῶς) something is said allows one to recognize the ambiguity of the term in question and, consequently, to construct an adequate de nition of its referent. e present study reconstructs the various strategies for detecting ambiguity and discusses its diferent types. Subsequently, the paper accounts for why Aristotle moves so easily from words and their meanings to things and their essences. Finally, the article presents an analysis of the connection between the many ways something is said and the various categories it is predicated in. e considerations are supported by a new translation of Topics 1.15.
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Celem niniejszego artykułu będzie wykorzystanie pewnych fundamentalnych ustaleń językoznawstwa kognitywnego do przedstawienia filozoficznych refleksji nad zjawiskiem komunikacji. Na wstępie naszych rozważań warto jednocześnie podkreślić,... more
Celem niniejszego artykułu będzie wykorzystanie pewnych fundamentalnych ustaleń językoznawstwa kognitywnego do przedstawienia filozoficznych refleksji nad zjawiskiem komunikacji. Na wstępie naszych rozważań warto jednocześnie podkreślić, iż obok kwestii filozoficznych przedstawione tutaj uwagi będą również dotyczyć niebagatelnych problemów związanych z naucza-niem i przyswajaniem języka obcego (zwłaszcza tzw. " języka radykalnie odmiennego "). Perspektywa językoznawstwa kognitywnego wskazuje wszak na potencjalną uniwersalność poszczególnych konceptualizacji metaforycznych, zaś ta stanowić może niezwykle użyteczne narzędzie heurystyczno-dydaktyczne: wskazywanie płaszczyzny wspólnej językom genetycznie niespokrewnionym umożliwia nie tylko wyjaśnienie łatwości, z jaką pewne elementy struktury języka docelowego przekładane są na język wyjściowy, ale także zapewnia (istotny z perspektywy dydaktyki języka obcego) wgląd w mechanizmy odpo-wiedzialne za rozumienie i przyswajanie (radykalnie) odmiennego języka docelowego. W tym aspekcie badania nad zjawiskiem metafory umożliwiają stawianie nie tylko bardziej ogólnych hipotez dotyczących funkcjonowania ludzkiego umysłu w ogóle, ale także hipotez bardziej szczegółowych, związa-nych z przebiegiem procesów zaangażowanych w proces akwizycji języka. Jak wypowiedź nasza będzie miała (w pewnym przynajmmniej stopniu) charakter interdyscyplinarny, tak cel jej będzie zasadniczo dwojaki. Po pierwsze przywołane tutaj zostanie (powszechnie na gruncie współczesnych teorii językoznawczych przyjmowane) twierdzenie o zasadniczo metaforycznym charakterze naszego konceptualizowania fenomenu komunikacji. Rzeczone twierdzenie wzbogacimy przy tym własną argumentacją, wspartą naturalnie odpowiednim materiałem empirycznym. Spróbujemy mianowicie dostarczyć dalszych dowodów na poparcie tezy o faktycznej niemożliwości literalnego mówienia o takich czynnościach jak przekazywanie własnych myśli, rozumienie abstrakcyjnych pojęć, przyswajanie nowych idei, itd. Po drugie tezę o zasadni-czo metaforycznym rozumieniu zjawiska komunikacji spróbujemy wykorzystać [171]
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Stoicyzm stwarza doskonałą okazję ku temu, aby omówić problemy związane z ujmowaniem greckiej alegorezy w kategoriach opozycji między symbolem (sensem symbolicznym) i alegorią (sensem alegorycznym), ponieważ w swojej egzegezie fi... more
Stoicyzm stwarza doskonałą okazję ku temu, aby omówić problemy związane z ujmowaniem greckiej alegorezy w kategoriach opozycji między symbolem (sensem symbolicznym) i alegorią (sensem alegorycznym), ponieważ w swojej egzegezie fi lozofowie stoiccy jako piervwsi posługiwali się tymi pojęciami w od-niesieniu do szeroko rozumianej czynności przypisywania sensu mitom. Celem proponowanych rozważań będzie zatem udzielenie odpowiedzi na pytanie, w jakim stosunku pozostają do siebie operująca pojęciami symbolu i alegorii starożytna egzegeza stoików oraz nowożytne rozróżnienie między sensem symbolicznym a sensem alegorycznym. Na wstępie konieczne okazuje się jednak podkreślenie pewnej niezwykle istotnej kwestii. Otóż pamiętać musimy, iż przystępując do badania koncepcji tak czasowo odległej, narażamy się na niebezpieczeństwo transponowania nowożyt-nych kategorii na starożytny obiekt badań: miast poznawać odnośną koncepcję poprzez rekonstruowanie sposobu myślenia podmiotów ją artykułujących, kon-struujemy wówczas arbitralny twór, zapoznając kontekst kulturowy, z którego koncepcja owa wyrosła. Jakkolwiek trywialnie nie brzmiałby ten postulat, jest on notorycznie ignorowany przez całe rzesze badaczy, którzy rekonstrukcję sposobu myślenia podmiotów uczestniczących w badanej kulturze zdają się pojmować wyłącznie w terminach przełożenia go na język współczesny. Nie negując oczy-wistej wartości heurystycznej wszelkiej interpretacji o nastawieniu adaptacyjnym, chcemy tutaj przestrzec przed niefrasobliwym przypisywaniem nowożytnych pojęć kulturze starożytnej. Jednocześnie argumentować będziemy na rzecz tezy, iż chociaż stosowanie nowożytnego rozróżnienia między alegorią i symbolem do egzegezy stoików wydaje nam się mocno problematyczne, to jednak nie ulega wątpliwości, iż wysiłki interpretacyjne podejmowane przez stoików w sposób niewątpliwy przyczyniły się do nowożytnej artykulacji owych pojęć.
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Niniejszy artykuł poświęcony jest kwestii złożonej relacji między oryginalną teo rią interpretacji Orygenesa a podstawowymi założeniami filozofii Platona. Na wstępie trzeba koniecznie zaznaczyć, iż nasz skromny tekst nie rości sobie pre... more
Niniejszy artykuł poświęcony jest kwestii złożonej relacji między oryginalną teo rią interpretacji Orygenesa a podstawowymi założeniami filozofii Platona. Na wstępie trzeba koniecznie zaznaczyć, iż nasz skromny tekst nie rości sobie pre tensji do wyczerpania tematu, lecz koncentruje się jedynie na tych wybranych intuicjach, które pozostają w związku z główną tezą naszych rozważań. Tę zaś wyartykułować można w sposób następujący: jak główną przesłanką teologicznej hermeneutyki Orygenesa jest odrzucenie literalnej i antropomorficznej wykład ni Pisma, tak zarzuty nieracjonalności i niemoralności wystosowywane przezeń pod adresem fundamentalnie ortodoksyjnej interpretacji świętych ksiąg zdają się wskazywać na inspiracje filozofią Platona1. W proponowanym tutaj ujęciu kwestia Platońskich inspiracji teologicznej hermeneutyki Orygenesa rozpada się zasadniczo na dwa aspekty: z jednej bowiem strony Platońska epistemologia i ontologia oraz odnośny aparat pojęciowy stanowią niezaprzeczalny fundament zarówno całej Orygenesowskiej teologii, jak i propagowanej przezeń interpre tacji chrześcijaństwa, z drugiej zaś Platońska krytyka antropomorfizmu i orto doksji jako zjawisk społecznie szkodliwych stanowi prawdopodobne źródło zarzu tów irracjonalności i amoralności, jakie Orygenes wystosowuje pod adresem antropomorfizmu i literalizmu. Stosownie do tego artykuł został podzielony na dwie części: w pierwszej omówiony zostanie bezsporny wpływ platonizmu-w dru giej wpływ, który chcielibyśmy przedłożyć pod rozwagę. Kierujemy się przy tym 1 Argumentację na rzecz analogicznych źródeł alegorycznej egzegezy Filona Aleksandryjskie go przedstawione zostały w: M. Domaradzki, Platońskie inspiracje Filońskiej alegorezy, " Przegląd Filozoficzny-Nowa Seria " 1 (61), 2007, s. 83-93.
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Tematem niniejszego artykułu jest oryginalna adaptacja platonizmu, jakiej podjął się Filon Aleksandryjski dla potrzeb swej nieantropomorficznej wykładni Tory. Celem naszym jest przy tym nie tylko naszkicowanie powinowactwa filozofii... more
Tematem niniejszego artykułu jest oryginalna adaptacja platonizmu, jakiej podjął się Filon Aleksandryjski dla potrzeb swej nieantropomorficznej wykładni Tory. Celem naszym jest przy tym nie tylko naszkicowanie powinowactwa filozofii Platońskiej z Filona alegoryczną wykładnią Pięcioksięgu, ale także wykazanie, iż o ile alegoryczna metoda Filona zwiastuje stopniowe odejście od fundamentalnie ortodoksyjnej interpretacji świętych ksiąg, o tyle inspiracji dla takiego podejścia mogła dostarczyć właśnie filozofia Platońska1. Spróbujemy ponadto wykazać, iż ważnym motywem wspólnym filozofii Platona i alegorezy Filona jest racjonalna krytyka antropomorfizmu jako doktryny niemoralnej i społecznie szkodliwej. Jak żadnego wydarzenia kulturowego niepodobna zrozumieć w oderwaniu od jego kontekstu historycznego, tak dla zrozumienia alegorezy Filońskiej wydarze niem o trudnej do przecenienia doniosłości historycznej było spotkanie kultury żydowskiej z hellenistyczną. Spotkanie to zaowocowało bowiem koniecznością 1 Z uwagi na konieczne ograniczenia naszego artykułu nie możemy tutaj omawiać alegorezy stoickiej tudzież refleksji innych Greków inspirujących myśl Filońską. Pełne omówienie kontekstu historycznego odnajdzie czytelnik w następujących pracach: É. Bréhier, Les idées philosophiques et religieuses de Philon d ' Alexandrie, Paris, 1925, s. 37 i n.; H.A. Wolfson, Philo. Foundations o f Religious Philosophy in Judaism, Christianity, and Islam, Cambridge Massachusetts, 1948,1 .1, s. 55 i n. oraz N. Walter, Der Thoraausleger Aristobulos. Untersuchungen zu seinen Fragmenten und zu pseudepigraphischen Resten der jiidisch-hellenistischen Literatur, Berlin, 1964, s. 124 i n. Ponadto cennym źródłem informacji jest J. Brunschwig i G. Lloyd (red.), Greek Thought. A Guide to Classi cal Knowledge, London, 2000, gdzie w kontekście naszych rozważań na wyszczególnienie zasługują następujące prace A. Le Boulluec, Hellenism and Christianity s. 858 i n., oraz S. Bardet, Hellenism and Judaism s. 870 i n. Jakkolwiek wszystkim wymienionym pracom zawdzięcza nasze ujęcie bardzo wiele, trzeba tu na wstępie od razu podkreślić, iz przedmiotem naszych zainteresowań jest jedynie odejście od dosłownego wykładania ksiąg uchodzących za święte, zatem alegoryczna interpretacja poematów Hom era czy Hezjoda, jakkolwiek historycznie ważna, nie jest bezpośrednio związana z przewodnią myślą niniejszego artykułu.
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The purpose of the paper is to discuss Aristotle’s account of homonymy. The major thesis advocated here is that Aristotle considers both entities and words to be homonymous, depending on the object of his criticism. Thus, when he takes... more
The purpose of the paper is to discuss Aristotle’s account of homonymy. The major thesis advocated here is that Aristotle considers both entities and words to be homonymous, depending on the object of his criticism. Thus, when he takes issue with Plato, he tends to view homonymy more ontologically, upon which it is entities that become homonymous. When, on the other hand, he gainsays the exegetes or the sophists, he is inclined to perceive homonymy more semantically, upon which it is words that become homonymous. Subsequently, this article shows that Aristotle values homonymy negatively in dialectical discussions, but positively in rhetorical and poetic arts. Finally, the present paper demonstrates that Aristotle regards systematic homonymy as a very useful theoretical tool that makes it possible to critically examine the basic terminological assumptions of any philosophical inquiry.
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The article aims to analyze Giannantoni’s teaching activity and his high involvement in the reformation of secondary school, both conceived as his own moral duty and as key tools for every country democratic life.