AGAMBEN, Giorgio. Homo Sacer. O poder soberano e a vida nua. Tr. Henrique Burigo. Belo Horizonte: Editora UFMG, 2007, p. 9-10.
Os gregos não possuíam um termo único para exprimir o que nós queremos dizer com a palavra vida. Serviam-se de dois termos, semântica e morfologicamente distintos, ainda que reportáveis a um étimo comum: zoe, que exprimia o simples fato de viver comum a todos os seres vivos (animais, homens ou deuses) e bios, que indicava a forma ou maneira de viver própria de um (...)
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The purpose of studying Aristotle, according to the Neoplatonist commentators, is as a preliminary to Plato and to eventual knowledge of God, and knowledge that he is unique, as explained in their introductions to the commentaries on Aristotle’s Categories (see e.g. L.G. Westerink, ‘The Alexandrian commentators and the introductions to their commentaries’, revised from 1962 version in Richard Sorabji , ed., Aristotle Transformed). Besides the in Cat. Commentary of Ammonius 6,9-16, translated below, see those of Philoponus 5,34-6,2; Olympiodorus 9,14-30; Elias 119,26-121,4; Simplicius 6,6-18. The curriculum would start with Aristotle’s logic, then his ethics (but see below on the need for a more elementary ethics), physics, mathematical works (although Proclus had read mathematics before turning to Aristotle, according to Marinus Life of Proclus , paras 9; 13) and theological metaphysics. Aristotle, according to Marinus, was regarded by Proclus as ‘the lesser Mysteries’, to be followed by the selected works of Plato . A standard canon of Plato dialogues and their order was established, we hear, by Iamblichus , and there were, according to Proclus in Alc. I, 11,15-17 Westerink, two cycles. It is interesting that both the Anonymous Prolegomena and Proclus in Alc. I, 4 ,19-21; 5,13-14, say that the Platonic cycles should begin with Plato ’s First Alcibiades , because its subject is knowing oneself. This fits with Plotinus ’ emphasis on looking for the Intellect and the One within, and gives a certain prominence to Psychology. The rationales (below) for some of the other selections will seem startling to modern readers. But the first cycle finishes with Plato ’s Philebus on the Good, and the second cycle consists of two dialogues that are supposedly about the two highest divinities, the Timaeus on the divine intellect, and the Parmenides on the One. It is not surprising in this religious context that Simplicius should close two of his commentaries, those on Epictetus and Aristotle’s On the Heavens, with a prayer.
Increasingly, as the sixth century advanced towards its close, Christian students only wanted training in Aristotelian logic, not in the further reaches of the pagan mysteries, if the contraction to logic commentaries reflects a contraction in the classroom. [SorabjiPC1 :319]
In concrete being-there, we must understand the basic Aristotelian concepts, and we must do so in their basic possibilities of speaking to their world, in which being-there is. [Heidegger , GA18 :41]
El Liceo [Likeion] era uno de los tres más famosos gimnasios de Atenas. Como la Academia y el Cinosarges —los otros dos—, estaba situado fuera de los muros de la ciudad. Se hallaba hacia el Este, recostado sobre la falda sur del monte Licabeto, no lejos de la margen derecha del Iliso, en los alrededores de un lugar donde, presumiblemente, existió algún templo o altar de Apolo Liceo. Sócrates lo frecuentaba habitualmente, tal como lo indican con claridad los comienzos del Eutifrón (2a1), del Lisis (203a1) y el final del Banquete (233d8).