Papers by BEATRIZ CECILIA BOSSI LOPEZ
De Gruyter eBooks, Aug 20, 2023
De Gruyter eBooks, Oct 12, 2020
Intus-Legere Filosofía, Mar 1, 2007
The Journal of Hellenic Studies, 2015
whole that has organismic unity. Thus Gill’s project is something I approach sceptically. Even mo... more whole that has organismic unity. Thus Gill’s project is something I approach sceptically. Even more so because it turns out that reuniting the disiecta membra that are supposed to constitute the exercise about Being is not enough. In practice, Gill imports huge amounts of machinery from elsewhere: she has (in chapter 7) to interrupt her discussion of the crucial bit of the Sophist in order to develop and then apply a controversial interpretation of a passage in the Philebus. In many cases she relies – sometimes tacitly, sometimes explicitly – on doctrines of Aristotle’s (not just his reports of doctrines of Plato or the Academy, but his own views on the metaphysical structure of sensible individuals, on actuality and potentiality, and on the agent and patient of change). Gill remarks correctly, ‘Plato does not leave his audience to their own devices ... The audience must pay attention to signals of various kinds in the text, which urge them to make a connection with something said before’ (12). So the question for each reader is whether, as we do that, the interpretation offered in this book is confirmed or disconfirmed. The intellectual activity involved in responding to Gill’s suggestions thus amounts to the valuable and difficult activity of doing philosophy with Plato. Gill represents her project as grounded in the adjuration in the Parmenides to repeat the exercise demonstrated there with variations in the subject: she proclaims repeatedly that the structure of the Parmenides exercise provides the backbone of her book (at 3 and throughout). Because of this, I find it very awkward that she does not respect Plato’s own lengthy and granular description of the exercise at Parmenides 135d7–36c8. Given her interpretation of the terms appearing in this passage (chapter 2), Plato’s description must be seriously miscomposed. For Plato’s description so interpreted (a) mentions only half the sections of argument that are produced in the demonstration that is given explicitly to illustrate the method, (b) describes less than the full contents of each section it does mention and (c) emphasizes through tedious repetition a distinction that does not point to anything important about the demonstration’s results. In being committed to a reading of this key text in which these methodological remarks do not adequately describe the demonstration that is given to illustrate them, Gill seems to me to violate a basic interpretative constraint. Instead of finding an adequate interpretation of the description of the exercise in Plato’s text, Gill manufactures her own description of a dialec289
La seriedad que ha dominado la lectura de la obra de Platon en nuestra tradicion no es ajena al t... more La seriedad que ha dominado la lectura de la obra de Platon en nuestra tradicion no es ajena al temprano protagonismo que adquirio la interpretacion neoplatonica de la obra del filosofo ni a la importante presencia que el neoplatonismo adquirio en el largo proceso de elaboracion doctrinal del cristianismo a partir del siglo II. Este olvido del recurso al humor condicionaria con frecuencia y de modo significativo la recta comprension de los dialogos. Al leer la obra de Platon, descubrimos, por otro lado, que el recurso al humor no se reduce a la muy comentada ironia socratica, sino que encontramos tambien bromas entre los personajes, juegos de palabras, imitaciones parodicas de hombres ilustres, chascarrillos graciosos, burlas y comedia de situaciones; encontramos, en resumen, un extenso y variado repertorio de recursos comicos puestos al servicio de la eficaz transmision de contenidos serios. Porque, no lo olvidemos, el humor en Platon esta sometido a la expresion eficaz de lo que e...
La Uni En La Calle Libro De Textos 2013 Isbn 9788461661817 Pags 38 39, 2013
Hermathena, 2000
The purpose of this communication is to analyze the relation between moral ignorance (or moral in... more The purpose of this communication is to analyze the relation between moral ignorance (or moral incapacity to learn) and Plato's acknowledgement of the possibility of akrasia in order to determine whether knowledge is still powerful in Plato's latest work (and if so, in which sense) and how we might understand the early thesis of the unity of virtue in knowledge (which is still held). The strong Socratic confidence in the power of knowledge, which cannot be dragged about like a slave, as a metretike techne of pleasures in the Protagoras (352c 1-2; 357b) seems to decay, as we advance in Plato's dialogues, in favour of the role of education of the moral habits from childhood as a necessary condition of the flourishing of the current citizen's virtues. Arguments and persua sion seem to be introduced in the Republic in order to 'convince' a 'multiform powerful beast' (the desiring part). Finally, reason in the Laws (644d 7645b 1) is compared to a soft golden cord which needs helpers. Is it necessary to admit a break between the Protagoras and the Republic or between the Republic and the Laws with regard to the power of knowledge, or is it possible to 'save' the differences as explanations of different levels of moral realities? And if this were the case, how should we understand this difference of levels? Is Socratic so-called 'intellectualism' still present in the middle and later works? If it is so, why should we still call it 'Socratic' rather than 'Platonic'? And finally, in which sense (if there were any) is Plato's middle and later psychology to be understood as 'intellec tualist' rather than 'balanced'?
El objetivo de este proyecto es utilizar el metodo socratico para contribuir a hacer que los estu... more El objetivo de este proyecto es utilizar el metodo socratico para contribuir a hacer que los estudiantes sean capaces de vencer el miedo escenico y el temor al ridiculo, y de ganar confianza en la propia posibilidad de investigar temas desde perspectivas diferentes y ponerlas en comun, de manera que puedan sentirse estimulados en el deseo de ofrecer respuestas alternativas al aporte del profesor.
El método socrático hoy: para una enseñanza y práctica dialógica de la filosofía, 2017
“El secreto del método socrático: fracasos y éxitos” en C. Segura (ed.), El método socrático hoy... more “El secreto del método socrático: fracasos y éxitos” en C. Segura (ed.), El método socrático hoy: para una enseñanza y práctica dialógica de la filosofía, 2017, Madrid, Escolar y Mayo, pp. 57-74.
Plato’s ›Theaetetus‹ Revisited
I. Introducción La atmósfera del Fedón se mantiene, de principio a fin del diálogo, dentro del ma... more I. Introducción La atmósfera del Fedón se mantiene, de principio a fin del diálogo, dentro del marco de la piedad religiosa, como lo muestra, por una parte, la obediencia de Sócrates al mensaje de su sueño, de componer poemas en honor de Apolo al comienzo y por la otra, su deseo de pagar a Asclepio con un gallo, como su última voluntad. Asimismo, durante todo el diálogo, Sócrates insiste en su esperanza de llegar a la morada de los dioses tras la muerte, recomienda a sus amigos repetir encantamientos y conjuros cada día hasta que se disipe el temor de que el alma se disuelva con la muerte como un viento y los exhorta a correr el riesgo de creer en los destinos que aguardan a las almas, según su carácter moral, conforme las descripciones de un mito escatológico que les narra con lujo de detalles. Sin embargo, en los dos tercios finales del diálogo, se presenta un auténtico debate filosófico a favor y en contra de la tesis de la inmortalidad del alma. Contra el escepticismo de Simmias...
Se trata de determinar el alcance del asi llamado "Intelectualismo Socratico" como cons... more Se trata de determinar el alcance del asi llamado "Intelectualismo Socratico" como consecuencia de la critica de Aristoteles a Socrates en el libro VII de la Etica N. Comaquea a la cruz de los dialogos tempranos de platon con especial referencia al Protagoras. Se concluye que tal "intelectualismo" no se corresponde conciertos signos contrastantes que conducen a la negacion de los "cargos" dirigidos contra Socrates, no niega la posibilidad o necesidad de la educacion del apetito ni el fenomeno de la incontinencia sino que encuentra que la sabiduria-virtud no se alcanza por medio de la educacion del caracter sino que supone la experiencia interiorizada de la verdad en el calculo de los placeres.
Anales Del Seminario De Historia De La Filosofia, 2011
espanolSe trata de determinar si el Comentador del Papiro de Derveni puede arrojar alguna luz sob... more espanolSe trata de determinar si el Comentador del Papiro de Derveni puede arrojar alguna luz sobre el problema de como interpretar la doble y contraria �voluntad� de lo divino de rechazar y aceptar la atribucion del nombre de Zeus. Se examinan las incongruencias que plantean las interpretaciones corrientes, y se apela al papiro para ofrecer una interpretacion alternativa diacronica. Segun esta, en primer lugar, lo uno sabio no desea ser llamado con el nombre de Zeus, porque este nombre atribuye nacimiento y diversificacion a un principio que es eterno y simple. Por otra parte, en cuanto deviene multiple ciclicamente, tambien admite ser identificado con Zeus, el dios que, de acuerdo con el Papiro, trago el falo de su abuelo junto con Metis, quedo embarazado de todo y re-creo el universo. Esto concuerda con la doctrina heraclitea segun la cual no hay creacion del mundo sino una cierta derivacion de todas las cosas a partir de lo uno y viceversa. EnglishThe objective of this article i...
Anales del Seminario de Historia de la Filosofía, 2015
In this article I intend to show that what Socrates attempts to do to Phaedrus along the entire d... more In this article I intend to show that what Socrates attempts to do to Phaedrus along the entire dialogue is nothing but persuade him by using that ‘genuine rhetoric’ (which implies the knowledge of both dialectics and psychology) that is described in the second part of this work. Tensions, revalry and jelousy at the initial scene present a couple of interlocutors who have intellectual and emotional opposing perspectives. Persuasion takes place through a series of gradual ‘deceptive’ strategic steps (as Socrates cannot reveal his game from the start). Agreements, even partial, are required to keep the dialogue alive. Though Socrates also introduces ‘new’ notions, they go unnoticed to a Phaedrus obsessed with Socrates imitating his beloved Lysias. But Socrates decides to cut the game and cross the river. This provokes changes in both characters. All of a sudden Phaedrus is ready to listen to Socrates (who tells him the myth of the winged chariot) while Socrates reveals himself as capable of ‘enchanting’ Phaedrus with the beauty of the myth on the one hand, and of overcoming his own fear of becoming ‘a devouring beast’ at the same time. In the end Socrates shows Phaedrus his game in order to let him realize how it has been possible to reach a real philosophical dialogue where reciprocal teaching and learning can take place.
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Papers by BEATRIZ CECILIA BOSSI LOPEZ