Giovanni Reale, Dario Antiseri's Storia della filosofia, Volume 2: Dal cinismo al PDF

By Giovanni Reale, Dario Antiseri

ISBN-10: 8858762509

ISBN-13: 9788858762509

L'affascinante cammino della conoscenza dalle sue origini all'epoca contemporanea. Una nuova edizione della "Storia della filosofia" di due dei più importanti studiosi del nostro pace, Giovanni Reale e Dario Antiseri, arricchita con le biografie dei filosofi, brani antologici significativi, dettagliate appendici critiche e un denso apparato iconografico. Alla scoperta di autori e correnti che hanno determinato lo sviluppo del pensiero e los angeles storia dell'umanità, con una particolare attenzione al pensiero contemporaneo.

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Additional resources for Storia della filosofia, Volume 2: Dal cinismo al neoplatonismo

Sample text

L’art politique ne se soucie que du bien général, et n’entre pas dans les cas particuliers. « Il est difficile de reconnaître que l’art politique véritable ne doit pas s’occuper (melein) du particulier (to idion) mais du général (to koinon) ». On est obligé, quand on légifère, de raboter le particulier. Le génie (daimôn) que l’homme reçoit des dieux est inséparable du corps et du psychisme, c’est-à-dire de l’« âme mortelle ». Or celle-ci ne peut se soustraire à tout un ensemble de passions négatives (ambition, orgueil, envie, haine) dont seule la loi peut la protéger.

18 This view is expressed by Aristotle in both the Nicomachean and the Eudemian Ethics in two central passages, respectively. 1155a22–28 where he says that Friendship seems also to hold states together, and lawgivers to care more for it than for justice; for concord seems to be something like friendship, and this they aim at most of all, and expel faction as their worst enemy; and when people are friends they have no need of justice, while when they are just they need friendship as well, and the truest form of justice is thought to be a friendly quality.

It should be noted, nevertheless, that, although Aristotle’s conception of the city as promoting virtue plays a part in this context, some of his arguments here are based on the idea that, in the world as we find it, where the ideal is not possible, we may have to choose the kind of constitution which is least prone to stasis. 14 Aristotle gives great importance to criticising Lycophron’s alternative view because his aim is to emphasise that—when discussing different conceptions of justice, and in particular equality and inequality relevant to the distribution of 14 For an interesting discussion on relevant criticisms of this Aristotelian argument, see Robinson, R.

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Storia della filosofia, Volume 2: Dal cinismo al neoplatonismo by Giovanni Reale, Dario Antiseri

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