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41. Chôra: Volume > 11
Cécile Merckel Sénèque et le «théâtre» de la causalité, entre nécessité et contingence
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Generally in agreement with the stoic doctrin of causality, Seneca’s primary concern is not conceptual precision, but rather the way the problem of causality is perceived and understood by the human mind, which is unable to comprehend immediately the world’s absolute rationality. The relative vagueness surrounding the notion of cause, and particularly that of Primary Cause (which merges with the stoic god), implies the use of a pedagogical device which prepares the progrediens to grasp the ambiguity existing between necessity and contingency. Seneca dramatizes causality, creates a play, and provides the deus with masks (personae), so as to allow the progressing student of wisdom to comprehend the various facets of the god, as perceived by man, wise or not : necessity, contingency, Fortune, providence. The Roman philosopher’s favourite tools in this dramatization of causality are on one hand the personification of Fortune, and on the other the symbolical hypotyposis which allows the conceptualization of the Primary Cause, governing the world, through an analogy with a concrete figure, particularly that of the ideal princeps. So, through this theatrical depiction of causality, the philosopher provides the „spectator” with a distanciation, a catharsis and a comprehension of the world.
42. Chôra: Volume > 11
Massimo Stella «La source des femmes» : Aristophane et Platon, politiciens du genre féminin (Ecclesiazousae, Lysistrata, République V)
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The aim of this essay is to focus the function of women in Aristophanes’ theatre (Lysistrata and Ecclesiazusae) and in Plato’s book V of the Republic, in an attempt to compare the different strategies adopted by these two authors in staging the female subject on the scene of their respective writings. This enquiry involves raising some fundamental questions such as : is the world of women, evoked by Aristophanes in his dramas and by Plato in his dialogues, a simple metaphor and a mere instrument, if not an utopian mirage, of political theorizing ? If this is not the case, what is the real and practical importance of women within the models of society and collective life outlined by Aristophanes and Plato ? Do Aristophanes and Plato share a same perspective about the role of women in their hypothetical ideal cities ? If not, what are the differences between Aristophanes’ and Plato’s views on this matter?
43. Chôra: Volume > 11
Anna Motta Tra Acropoli e Agorá. Luoghi e figure della citta in Platone e Aristotele by Enrico Nuzzo
44. Chôra: Volume > 11
Ştefan Drăgulinescu Plato’s Parmenides and Its Heritage. Volume 1 : History and Interpretation from the Old Academy to later Platonism and Gnosticism, Volume 2 : Reception in Patristic, Gnostic and Christian Neoplatonic Texts, John Douglas Turner & Kevin Corrigan (eds.)
45. Chôra: Volume > 11
Bulletin du Groupe de Recherches Anciennes et Medievales
46. Chôra: Volume > 11
Adrian Papahagi, Cristiana Papahagi Le Vocabulaire codicologique en roumain
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In its first congress, held in Paris in 1953, the Comité International de Paléographie Latine decided to produce an international codicological vocabulary. The task was assigned to Denis Muzerelle, who published his Vocabulaire codicologique in 1985. An Italian version, enriched by many additions, was published by Marilena Maniaci in 1996, and the landscape was completed by Spanish and Catalan translations. Our Romanian version of the international codicological vocabulary was completed this year. The article presents the methods, lexicological choices and solutions of the Romanian team.
47. Chôra: Volume > 11
48. Chôra: Volume > 11
Ştefan Drăgulinescu Despre Diafan [On the diaphane] by Anca Vasiliu
49. Chôra: Volume > 11
Marilena Vlad L’aporie ou l’expérience des limites de la pensée dans le Péri Archôn de Damaskios by Carolle Metry‑Tresson
50. Chôra: Volume > 11
Alain Galonnier L’idéal culturel de Boece entre savoir des textes et textes du savoir
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Le premier commentaire à l’Isagoge de Porphyre, réalisé à partir de la version de Marius Victorinus, semble avoir été pour Boèce l’occasion de faire converger deux analyses, mises au service d’un même idéalisme culturel, l’une propre à une certaine philologie, en un sens qu’il conviendra de définir, l’autre propre à la philosophie, dans son acception classique. Par bien des aspects, ce double cheminement nous paraît présenter des analogies avec ce que l’on observera à la Renaissance, lorsque les approches linguistiques et gnoséologiques se verront associées dans le déchiffrement de textes dont la teneur se révèle à même de susciter l’élévation et l’accomplissement de l’homme.