"Therapeia. Askesis. Meditatio. Praktyczny wymiar filozofii w starożytności i średniowieczu", K. Łapiński, R. Pawlik, R. Tichy, Warszawa, 2017
The present paper attempts to explain Socrates’ remark in "Symposium" 212b, where the expression ... more The present paper attempts to explain Socrates’ remark in "Symposium" 212b, where the expression "diapherontos askein" is used to describe Socrates’ attitude towards the erotic matters ("ta erotika"). The analysis of the dialogue shows that a human being with a strong power of Eros and knowledge about the proper way of life should strengthen their character virtues through self-restraint and justice. The power is the natural component of a person and the knowledge can be obtained from the "Symposium" itself and from the speech of Diotima. Furthermore, in the apology delivered by Alcibiades (as well as in the "Apology" and the "Phaedo") Socrates is presented to the reader as the perfect moral ideal that serves as a criterion for leading the proper life. Yet, while the two aforementioned elements provide a sufficient condition for being a philosopher, they do not guarantee gaining any access to the transcendent reality. If this access is to be attained at all, it is only through hard work on the morał and intellectual aspect of being a human.
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Papers by Artur Pacewicz
212b, where the expression “diapherontos askein” is used to describe Socrates’ attitude towards erotic matters [ta erotika]. The analysis of the dialogue shows that a human being with a reliable power of Eros and knowledge about the proper way of life should strengthen their character virtues through self-restraint and justice. This power is a natural component of every person, and the knowledge about life can be obtained both from the Symposium itself and from the speech of Diotima. Furthermore, in the apology delivered by Alcibiades (as well as in the "Apology" and "Phaedo"), Socrates is presented to the reader as the perfect moral ideal that serves as a criterion for leading a proper life. While the two aforementioned elements provide a sufficient condition for being a philosopher, they do not guarantee access to transcendent reality. If this access is to be attained at all, it is only through hard work on the moral and intellectual aspect of being human.
The goal of the article is a reconstruction of the proto-henological way of thinking, which can be found in the fragments of the pre-socratic philosophers. The henology is defined not only as a learning about the One, but also as the learning about the Oneness and Otherness (Einheit und Anderheit). In the secondary literature it is also said about the henological paradigm, in which the most important role play the concepts of the One and the Many, and which is contrasted with the so-called ontological paradigm together with the concepts ‘being’, ‘not-being’ and ‘coming to be and perishing’.
Xenophanes, Eleatics, Empedocles, Anaxagoras and Leucippus. In the case of the first philosophical systems of the pre-Platonic philosophy one notices a connection between the good and the One. It can also be found that understanding of the ‘the
Best’ is depended on, and results from, ‘the good’. This is true also in Heraclitus, though, at the same time, he introduces an significant reversal in this respect, for he abolishes the absolute difference between the good and evil, and turns it to a
subjective relation. The good has no ontological basis in the Democritus’ system as well, though the good’s connection with truth, accessible for every human being, allows to interpret him as arguing for an objectivistic conception of the good. The
objectivity of good has subsequently been denied by the Sophists.
212b, where the expression “diapherontos askein” is used to describe Socrates’ attitude towards erotic matters [ta erotika]. The analysis of the dialogue shows that a human being with a reliable power of Eros and knowledge about the proper way of life should strengthen their character virtues through self-restraint and justice. This power is a natural component of every person, and the knowledge about life can be obtained both from the Symposium itself and from the speech of Diotima. Furthermore, in the apology delivered by Alcibiades (as well as in the "Apology" and "Phaedo"), Socrates is presented to the reader as the perfect moral ideal that serves as a criterion for leading a proper life. While the two aforementioned elements provide a sufficient condition for being a philosopher, they do not guarantee access to transcendent reality. If this access is to be attained at all, it is only through hard work on the moral and intellectual aspect of being human.
The goal of the article is a reconstruction of the proto-henological way of thinking, which can be found in the fragments of the pre-socratic philosophers. The henology is defined not only as a learning about the One, but also as the learning about the Oneness and Otherness (Einheit und Anderheit). In the secondary literature it is also said about the henological paradigm, in which the most important role play the concepts of the One and the Many, and which is contrasted with the so-called ontological paradigm together with the concepts ‘being’, ‘not-being’ and ‘coming to be and perishing’.
Xenophanes, Eleatics, Empedocles, Anaxagoras and Leucippus. In the case of the first philosophical systems of the pre-Platonic philosophy one notices a connection between the good and the One. It can also be found that understanding of the ‘the
Best’ is depended on, and results from, ‘the good’. This is true also in Heraclitus, though, at the same time, he introduces an significant reversal in this respect, for he abolishes the absolute difference between the good and evil, and turns it to a
subjective relation. The good has no ontological basis in the Democritus’ system as well, though the good’s connection with truth, accessible for every human being, allows to interpret him as arguing for an objectivistic conception of the good. The
objectivity of good has subsequently been denied by the Sophists.
In honorem Profestricis Aliciae Szastyńska-Siemion
octogenariae carmen epinicium 6
Małgorzata Wróbel
Biogram Alicji Szastyńskiej-Siemion 9
Karol Zieliński, Kamil Pawlak
Bibliografia prac prof. dr hab. Alicji Szastyńskiej-Siemion 17
PARS GRAECA 25
Sylwester Dworacki
Herakles i jego czyny według Diodora Sycylijskiego 27
Kazimierz Korus
Hymn do Hermesa. Elementy komiczne czy mim? 39
Agnieszka Kotlińska-Toma
„Bo on me czyny uznał za zuchwałe” – kilka słów o winie Antygony 45
Gościwit Malinowski
Safona i Scytowie (frg. 210 Lobel-Page) 63
Maja Miziur-Moździoch
Lew, który nie ryczy? Obraz lwa u Homera 69
Kamil Pawlak
Zwierząt obraz Pindarowy 85
Jarosław Rominkiewicz
Córki Lykambesa w epigramacie greckim 105
Joanna Rostropowicz
„The Evil Herb” or the scissors of Queen Berenice. Remarks on The Lock
of Berenice (Call. 126 Asper, 110.43–78 Pf.) 117
Nicolaus Szymański
Aristot. Poet. 1455 a 7–8: num Orestes ratiocinetur 121
Krzysztof Tomasz Witczak
Straton z Sardes i Rufinos w świetle loci similes 123
Małgorzata Zadka
Użycie narracji wizualnej w micie o Filomeli i Prokne 147
Karol Zieliński
Podwójne znaczenie scen homeryckich 157
Emilia Żybert
Liryka Mesomedesa z Krety 169
PARS LATINA 189
Adam Łukaszewicz
Fata mihi, Caesar... Kilka uwag o Korneliuszu Gallusie 191
Krzysztof Morta
Cirogrillus w Liber de rerum natura Tomasza z Cantimpré 197
Katarzyna Ochman
Aulus Gelliusz, Noce attyckie XVII 10 – w kierunku interpretacji
i przekładu 215
Artur Pacewicz
O przyjemności (voluptas) w twórczości Kwintusa Horacjusza Flakkusa 219
Joanna Pieczonka
Lwowskie przekłady komedii Plauta, czyli „Junak” i „Bliźniacy”
w rękopisie Zygmunta Węclewskiego 233
Ewa Skwara
Czas na komediowej scenie (Ter. An., Ht., Ph.) 249
Elżbieta Wesołowska
Dydona pisze do Eneasza 261
Mateusz Żmudziński
Dekoracje dysków rzymskich glinianych lamp oliwnych jako źródła
ikonograficzne do poznania świata antycznego 273
PARS NEOL ATINA 279
Zofia Głombiowska
O kilku fraszkach Jana Kochanowskiego 281
Maria Łukaszewicz-Chantry
Filipa Buonaccorsiego wariacje na temat „patografii miłości” 303
Teresa Szostek
Atalanta i Hippomenes, czy Rozamunda i Abibas? 309
PARS ORIENT ALIS 315
Aleksander Paroń
Auri cupidine immensa flagrantes, czyli o koczowniczej żądzy dóbr 317
Joanna Sachse
Widzenie Ardżuny (Bhag. XI, przekład) 331
Hanna Urbańska
Kosmogonia w pigułce, czyli próba analizy 95 strofy Atmopadeśa Śataki
Narajany Guru 341