By John Sallis
"Being and emblems" is... a philosophical experience of infrequent inspiration.... Its energy to light up the text..., its ecumenicity of thought, its methodological rigor, its originality, and its philosophical profundity―all jointly make it one of many few philosophical interpretations that the thinker probably want to re-read besides the dialogues themselves. A superadded present is the author’s prose, that is a version of lucidity and grace."
―International Philosophical Quarterly
"Being and emblems is very urged should you desire to learn the way a considerate pupil ways Platonic dialogues in addition to should you desire to reflect on a significant dialogue of a few uncomplicated subject matters within the dialogues."
―The educational Reviewer
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Additional info for Being and Logos: Reading the Platonic Dialogues
Sample text
Cf. F. Trabattoni (2002), pp. 179–201. S. Rappe (2000). Cf. D. Cürsgen (2007), pp. 315 ss. 20 chapitre un les fondements de l’ontologie, de l’épistémologie et de la théologie néoplatonicienne. L’usage de termes empruntés au scepticisme, comme celui de péritropê, n’est que la version néoplatonicienne de l’épochê. Toutefois, si S. Rappe reconnaît une affiliation spéculative avec le scepticisme, elle considère que l’incertitude métaphysique, conséquente de l’ incognoscibilité et de l’insaisissabilité (akatalèpsia) du premier principe, n’ implique pas par elle-même un scepticisme absolument doctrinal, mais une sorte de « scepticisme éclairé».
375. G. Lardreau (1987/88), p. 37. G. Lardreau, op. , p. 40. -C. Galpérine (1987), p. 57. W. Beierwaltes (1965, 21979), p. 342. 22 chapitre un Le grand interprète français de Damaskios, J. Combès, défend dans un sens plus particulier encore le caractère « positif » de l’ aporie. Il définit l’aporétique de Damaskios sous la lumière de deux exigences, la critique et la mystique, qui se rejoignent dans l’aveu de silence qui entoure l’ Ineffable. La déconstruction radicale de la notion de principe ainsi que le « retournement» et l’éclatement du discours à son sujet, loin de mener au scepticisme et à l’athéisme, vont de pair avec un esprit hypercritique qui renvoie le discours à ses propres limites constitutives.
10), chez Isocrate, Discours, éd. par G. Mathieu et É. Brémond (1929/1963), vol. 1, §3, 1–4. 9 Sextus Empiricus, Esquisses pyrrhoniennes, I, 14 ; I, 23. 10 Cf. Sextus Empiricus, op. cit, I, 25, 30. 11 Cf. J. Barnes (1996), pp. 2608–2695. 30 chapitre deux mettre en lumière «la mise en opposition des choses »12. Cette activité est appelée «aporétique»13. Les diverses « impasses » aboutissent, selon Sextus, à un raisonnement péritropique ou une περιτροπή14, c’ est-à-dire à un raisonnement non concluant (ἀσύνακτος)15.