Philia

A espinha dorsal deste livro constituiu-se por uma escrita performatica subterrânea. Neste caso, a autora procurou mulheres chamadas Helena residentes em Troia, cidade localizada em Albany, Estado de Nova Iorque. Apos encontrar cada uma dessas mulheres, Bernadette Mayer as fotografou e as inseriu no livro. Em seguida, a artista gravou entrevistas sobre a vida delas em Troia. Por fim, o procedimento poetico da autora foi transformar as entrevistas dessas Helenas nos poemas que lemos. Neste livro, temos diante de nos entrevistas convertidas em poesia lirica. A leitura desses poemas, a principio, permite refletir o porque de as historias contadas por cada Helena estarem imbuidas de tantas esteticas diferentes. Esta reflexao advem da performance com a qual Mayer nos faz mergulhar na experiencia de escrita desses poemas e dessas mulheres como se estivessemos diante delas e necessitassemos e/ou pudessemos conhece-las.

What is the relationship between friendship and human flourishing? This is a central topic in Aristotle’s Nicomachean Ethics and one to which Maimonides also returned throughout his career. Despite the relative neglect of this topic in recent scholarship, I argue that friendship (philia) was an important link between moral and intellectual perfection for Maimonides. He identified Aristotle’s virtue friendship with the love between students and teachers and also interpreted many of the divine commandments as efforts to promote both family and virtue friendship among the Jewish people. Friendship was aligned thematically in Maimonides’ writings with topics like kinship and sexuality, circumcision, and the ethics of speech, all of which point in different ways to the unresolved tension between rational and sensual aspects of our human condition. This article therefore contributes to the investigation of the relationship between Maimonides’ legal and philosophical writing on social themes. While Aristotle clearly influenced his reading of biblical and rabbinic texts for example, I will also argue that Maimonides’ religious and communal commitments helped to push his reading of Aristotle in a broadly inclusive direction— both with respect to the range of different goods that are appropriate to an ideal human life as well as the potential accessibility of those goods to different classes of persons. I offer this article as a corrective to the exaggerated focus on seclusion and solitary contemplation that has characterized academic scholarship on Maimonides.

It proved the position according to which, in the study of a particular "words of love" in Ancient
Greek or Latin Dictionaries, it must indicate in what period, what form of cultural heritage (literature,
geography, history, philosophy, etc.) his used. This approach, in opinion of author, be able to give a more
objective and complete picture of a particular understanding of the diversity of one or the other "word of
love". It was revealed that in the study of the philosophical understanding of love, amorousness,
friendship is must not limited to the classical works of Plato («Symposium», «Phaedrus», «Lysis») and
Aristotle (ethical works of Stagirite) in the context of these phenomenons. This methodological position
will allow to understand the evolution of the views of both the Titans of Greek philosophy, as well as
avoiding any "prejudices" that the matter can be found in the pages of some of the scientific research. It is
noted that among the philosophical heritage of ancient civilization on the phenomenon of love is not
enough studied of fragments of the early Greek philosophers (notably anthropological aspect of love), the
Sophists and the Socratic schools, as well as treatises of representatives schools of the Hellenistic period.

Este artigo propõe uma análise da estrutura discursiva do diálogo Lísis de Platão a fim de evidenciar o seu caráter psicagógico. Nesse diálogo, Sócrates discute com dois garotos, Lísis e Menêxeno, sobre a natureza da amizade e procura mostrar a eles como se empreende uma discussão na busca pelo conhecimento. Para tanto, Platão compõe uma intrincada argumentação da qual podemos depreender duas camadas de sentido: uma elocução que dirige-se aos interlocutores e outra aos leitores, ainda que em alguns momentos elas estejam entrelaçadas. Ademais, o presente texto apresenta também como a aporia relaciona-se com a intenção pedagógica do diálogo e está intimamente ligada ao procedimento argumentativo.

This paper concerns both Aristotle's notion of right feelings and Husserl's account of intentional feelings and emotions as developed in their ethical writings and it discusses these approaches in relation to each other. It addresses the question of motivation and justifcation or evidence for moral feelings and actions. In particular, it focuses on the emotional states of philia and love as well as the inherent relationship between afectivity and reason. The paper concludes with some refections on the requirements for the constitution of a moral self.

Plato’s Symposium stages a playful subversion of paiderastia by philosophia through successive interconnected speeches. Phaedrus and Agathon praise Erōs as a god presiding over homoerotic relationships, be it at war or at peace. Pausanias and Eryximachus distinguish between two Erōtes, being eager to supervise these paiderastic communities or even the cosmic harmony. But Aristophanes subverts their perspective by introducing the Androgyne, a combination of male and female, which being displayed by Socrates-Diotima will finally give birth to the Erōs-Daimōn. Only he ensures us real human community by enabling true communion with the divine, witness Alcibiades’ final praise of Socrates.

Freundschaftsbeziehungen waren im Römischen Reich der Spätantike von herausragender Bedeutung. Sie verbanden die sozialen, politischen und religiösen Eliten miteinander und integrierten sie in komplexe Netzwerke. Diese Studie untersucht zum ersten Mal systematisch und vergleichend Freundschaftskonzeptionen und -praktiken im paganen wie im christlichen Milieu des 4. Jahrhunderts n. Chr. Dabei liegt der Fokus auf dem griechischsprachigen Osten des Imperium Romanum. Zum einen werden unter Rückgriff auf begriffsgeschichtliche Methoden die Normen und Konventionen analysiert, die mit Freundschaft (philia) als Beziehungsform verbunden waren. Zum anderen wird nach der Sichtbarkeit und Performanz von Freundschaft gefragt. Hierzu werden verschiedene Formen symbolischer Kommunikation unter Freunden rekonstruiert, durch die unterschiedliche Grade von Nähe und Distanz ausgedrückt werden konnten. Das Augenmerk richtet sich sowohl auf Interaktionsformen von Freunden, die sich am selben Ort aufhielten, als auch auf Beziehungen, die über Briefe geführt wurden. Indem pagane und christliche Kontexte gleichermaßen Gegenstand der Betrachtung sind, kann der Einfluss der zunehmenden Christianisierung auf die Bildung von sozial und politisch wirksamen Netzwerken bestimmt werden.

Aristotle, in his Nicomachean Ethics, considers how one becomes virtuous. However, when asking the question of how, he does not refer to ‘by friend’ as an option; all he refers to are ‘by learning’, ‘by training’, ‘by habituation’, ‘by god’ and ‘by luck’. Why does he not do so? First, I point out the fact that both Aristotle and Plato do not refer to the option of ‘by friend’ when asking the question of how. Second, I argue that Aristotle does not overlook the educational role of friendship. He understands that one needs friends. Third and finally, I consider the reason why Aristotle hesitates to emphasize the educational role of friendship and indicate that his theory of the mean causes it. This reveals the strained relationship between his theory of the mean and that of friendship in his ethical theory.

In Euripides' Heracles the characters (Heracles' family in the first part and Heracles himself in the second) have to decide, in the face of a difficult situation, whether they accept death or endure life. The family of Heracles accepts to die to fulfil the notion of εὐγένεια. Heracles, by contrast, finally decides to live. The argumentation underlying this decision implies a re-elaboration of heroic values from much more humanistic perspectives.

This paper is aimed at examining the nature of the diplomatic institution of the amicitia populi Romani, and specifically the evolution it underwent in the aftermath of the Third Macedonian War. Following the battle of Pydna in June 168 BC, on four different occasions, the Roman Senate announced its intention to terminate its relationship of amicitia with some major Hellenistic States and Kings (Antiochus IV, Rhodes, Ptolemy VI, Prusias II). As a matter of fact, such acts were not meant as a prelude to war, as they had been in the past; quite the contrary, they were thought of as purely diplomatic instruments, alternative to weapons. Indeed, Rome could now look at them as an effective way to assert its supremacy over distant regions of the Eastern Mediterranean.

Makale Bithynia bolgesinden ele gecen mezar stelleri uzerine kazinmis uc yeni mezar yazitini tanitmaktadir. No. 1 Athenais adli bir kadinin; No. 2 Grylos ve Philomene’nin mezar yazitlaridir. No. 3 ise Nicomedeia kentinde gerousia avukatligi yapmis olan T. Flavius Iulius Secundus icin dikilmis bir mezar anitidir. Bu yazit gerousia’nin ozel bir avukatinin oldugunu ve Imparator Hadrian’a izafeten de “Gerousia Hadriane” olarak adlandirildigini ortaya koymaktadir.

Na perspectiva de Aristóteles, a política constitui
a continuação da investigação ética. Se for verdade que a
philia, ou amizade, ocupa o lugar mais alto de sua ética, é
preciso então voltar a atenção do pensamento político para
ela. Este artigo tem como objetivo explorar os sentidos da
philia formulada na visão paradigmática de Aristóteles. Trata
de investigar seu caráter de fundamento da pólis grega, bem
como sua afinidade com a democracia antiga. Por último,
esboça os sinais recônditos da persistência dos pressupostos
da philia na democracia moderna, traçando o que sugerimos
como tradição da “demofilia”.

Esta contribución pretende demostrar que el Jardín epicúreo, con sus prácticas y ética eudemonistas, reflexivas, acoge a la feminidad como humanidad plena y pensante mientras en otros paradigmas se halla excluida de la experiencia filosófica e incluso de la ciudadanía
plena.
Metodológicamente, la investigación se atiene a los textos gr iegos en lengua original, al método histórico-filológico y toma en consideración, de manera implícita o explícita, las aportaciones de personas expertas en la materia, como Adriana Caverero, Giulia Sissa y, especialmente, Pamela Gordon.
Con propósito probatorio, se aducen las bases teóricas del igualitarismo epicúreo, que pasan por la física, la teología, la epistemología e incluso lo espacial-urbanístico, y se contraponen, como alternativa, al platonismo-aristotelismo.
Después, se trata la pluralidad diversa filosóficamente admitida y activa en el Κῆπος, que incluye no sólo a la predominante identidad masculina, mayor de edad, libre, ciudadana y ociosa, sino también a personas jóvenes oviejas, ciudadanas o no atenienses, a mujeres y a esclavos.
En tercer lugar, se aborda la presencia inclusiva de las mujeres en el proyecto filosófico del samio, en que, como seres humanos pensante s, participan de una transformación intelecto-vital mutua con quienes, junto a ellas, constituyen el Hortus epicúreo. Además, se apuntan los procesos y mecanismos de des calificación excluyente que, por su relación aceptante con las mujeres, sufre la escuela. Los ataques, a los postulados o al modo de vida, rechazan que ellas estén, en su individualidad, plena y activamente integradas en un proyecto culminado por la amistad o philía como relación nuclear entre seres humanos que filosofan juntos.
Por último, se apuntan los motivos para una damnatio memoriae que diezma la pervivencia del mensaje epicúreo, debido a su carác ter novedoso y emancipador para todos los seres humanos, en su singularidad y alteridad plurales.

PALABRAS CLAVE
ALTERIDAD, EPICUREÍSMO, EUDEMONISMO, FEMINIDAD, INCLUSIÓN, PHI-
LIA

A palavra muda é um conceito importante na compreensão da literatura estética por propor modos específicos de trato com a letra e com as contradições decorrentes da quebra com os pressupostos representativos. Por isso, este trabalho tem como objetivo investigar a reflexão que Rancière propõe sobrea obra de Gustave Flaubert em diálogo com o teatro. Visto que a palavra muda enlaça formas de expressão que encontram, na arte, um lugar (mesmo que impermanente), esta abordagempode ajudar a vislumbrar caminhos para o pensamento de outros modos do fazer artístico e o trânsito entre eles. Por fim, buscou-seconectar o teatro de Henrik Ibsene o gesto estético de Flaubert mediante a relação entre Bouvard e Pécuchet e O pato selvagem.Palavras-chave: Palavra muda. Rancière. Flaubert. Ibsen. AbstractMute speech is a key-concept on the reflection about the aesthetic literature by proposing specific ways of writing practices andtheir consequent contradictions, resulting from the rupture with the rep...

This essay aims to provide conceptual tools for the understanding of Wittgenstein’s theory of color as a grammar problem instead of a phenomenological or purely scientific one. From an introduction of his understanding of meaning in his early and late life, his notion of grammar will be analyzed to understand his rebuttal of scientific and phenomenological discourse as a proper means for dealing with the problem of color through his critique of Goethe. Then Wittgenstein’s take on color will become clear as his sympathy for Runge, the painter that Goethe criticizes, is analyzed to understand color as a language-game regarding kinds of colors as numbers and geometrical figures, in that grammar rather than experience is used to acknowledge them.

Στην παρούσα εργασία θα προσεγγιστεί ερμηνευτικά η Ἄλκηστις μέσω ανάλυσης των σχέσεων ξενίας που περιγράφονται σε αυτήν, ειδικότερα εκείνων τις οποίες αναπτύσσει ο Άδμητος τόσο με τον Απόλλωνα, όσο και με τον Ηρακλή, και θα αποδειχθεί η λειτουργία τους ως μοτίβου σύμφωνα με το οποία δομείται το έργο και κινητοποιείται η δράση του. Κεντρική έννοια της ανάλυσής μου είναι εκτός από την ξενίαν και εκείνη της φιλίας, και είναι επομένως ανάγκη να προσεγγιστούν εξ’ αρχής οι σημασίες τους· πρωταρχικά λοιπόν διερευνώνται οι δύο έννοιες, ιδιαίτερα στα πλαίσια των ομηρικών επών, και γίνεται προσπάθεια σύνταξης περιγραφικών ορισμών τους. Παράλληλα επιχειρείται μια αποδελτίωση των χρήσεων των όρων ξενία και φιλία, και των παραγώγων τους, στην ίδια την τραγωδία. Στο τελευταίο τμήμα της εργασίας παρουσιάζεται ο τρόπος με τον οποίο το έργο φαίνεται να δομείται γεωμετρικά ακριβώς πλαισιωμένο από αυτές τις πραγματώσεις σχέσεων ξενίας μεταξύ του Αδμήτου και των φιλοξενούμενών του, και πώς αυτή ακριβώς η γεωμετρική δομή του κινητοποιεί και υποστηρίζει την δράση.

Vari passi delle Sacre Scritture ci presentano l'amicizia come un affetto più intimo e più nobile del legame che lega i fratelli di sangue. L'affinità elettiva grazie alla quale si instaura l'amicizia è spesso assente dal rapporto fraterno, nel quale spesso prevalgono sentimenti di invidia e prevaricazioni. Anche tra i "fratelli" nella fede, l'amicizia non è affatto scontata. Tra le chiese e all'interno di una stessa comunità, ci si trova anzi spesso a litigare come tra condomini di un edificio cittadino.
Il libretto raccoglie alcune meditazioni su figure e passi biblici che mettono a confronto i diversi tipi di affetto che si mescolano nell'amore e nell'amicizia.

This paper presents Aristotle's view on friendship as written in the Rhetoric. Whereas Aristotle argues that friendship is an exclusivist one, I argue that friendship should be an all-embracing relationship and that includes even those outside our circles. This rests on the premise that friendship is the most spiritual and the purest of all human loves.

Introducción
En este trabajo proponemos analizar las relaciones pederastas en el Fedro de Platón, partiendo de la lectura foucaultiana que entiende al éros como una forma de la epimeleia heautou. En este sentido, veremos de qué manera Platón halla una solución al problema de las relaciones pederastas, resignificando el término de éros y convirtiéndolo en una búsqueda conjunta de los bienes trascendentes. Consecuentemente el éros deja de ser amor para pasar a ser una amistad en su más alto grado. 1. El problema de las relaciones pederastas En el discurso de Lisias, pronunciado por Fedro, que va del 231a al 234d encontramos una serie de críticas a las relaciones pederastas vinculadas con el accionar que en general tenía el amante (erastés) con el muchacho (erómenos). En especial se puntualizan los riegos que corría un muchacho al ceder ante las peticiones del amante. Como se sabe, estas relaciones eran comúnmente aceptadas. Sin embargo, no por ello se encontraban fuera de toda discusión. El juego erótico que se planteaba en las relaciones pederastas eran una puesta a prueba de la virtud del amado, ya que resultaba ser un juego agonístico entre sus propias pasiones. Ser pretendido por varios amantes generaba orgullo y confianza en cualquier muchacho, pero podía significar una pérdida de su propio honor y, en consecuencia, podía significar también un alejamiento del ámbito político.

The significance of the Presocratics in Plotinus’ Enneads is marked by various references and allusions to early Greek philosophers, including Heraclitus, Parmenides, Empedocles, Anaxagoras, Pythagoras and the Pythagoreans. The importance of the evidence counters the general opinion in modern scholarship that there is only a superficial use of the Presocratic fragments in the Enneads. On the contrary Presocratic theories and terminology can be found embedded in Plotinus’ key theories of the One and the nature of being, eternity and time, matter and the ensouled bodies. The aim of this paper is to focus in particular on Empedocles and the concept of philia in the Enneads, with special reference to the treatises: III.2 [47] On Providence; IV.4 [28] On the Difficulties of the Soul II; IV.8 [6] On the Descent of the Soul into the Bodies; V.1 [10] On the three Primary Hypostases of Being and VI.7 [38] On the Forms and the Good.  I shall argue that the identification of the One with Empedocles’ philia, particularly in Ennead V.1.9, offers an interpretation of the One as dunamis panton in Plotinus’ metaphysics, and suggests that Plotinus considers Empedocles’ philia as a power to be identified with the active unity of the One manifested at different ontological levels throughout the hypostases of being.

In this article, the author presents and analyses a dedication on a limestone block unearthed during the excavations at Nysa ad Maeandrum in 2019. Found, not in situ, in the colonnaded street, the block was originally probably an architectural element of the hitherto unknown temple of Zeus. According to the text, the sculptor Eucharistos produced the front part of the temple (pronaon) together with a marble altar set up in front of it and the cult statue of Zeus.

Resumo: O presente artigo trata de investigar a relação de amizade e cumplicidade representada pelo feminino nas Tesmoforiantes de Aristófanes, de modo que evidencie que as mulheres são um corpo coletivo informal da Atenas Clássica, resultado de fenômenos sócio-históricos, hábil para um procedimento democrático baseado em afetos.

Abstract: This article seeks to investigate the friendship and the complicity performed by the feminine in Aristophanes’s Thesmophoriazusae, so that it proves that women are an informal collective frame in Athens, formed as result of social-historical actions, capable of a democratic procedure based in affections.

Este texto busca ayudar a reflexionar sobre la amistad, un concepto con el que todos estamos familiarizados y pocas veces sabemos definir o profundizar.

El objetivo de este escrito es facilitar una serie de preguntas, pensamientos, vídeos, libros, páginas de internet, artículos y dinámicas, que ayuden a la reflexión. No es necesario leer todo, cada pregunta es independiente y aunque tiene cierto orden orgánico, perfectamente se puede saltar de una parte a otra sin problema. El texto tiene fundamentos filosóficos, teológicos, psicológicos, citas de la Sagrada Escritura y reflexiones de la propia experiencia de vida y de muchas personas que han hecho posible este escrito.

Nesta Edição:
- A imponente Tebas do Deus Amon;
- A magia em Atenas;
- Amizade entre os atenienses antigos e a philia entre os historiadores da antiguidades;
- O discurso de João Crisóstomo;
- Os contatos entre celtas e massaliotas;
Entre outras matérias...