Концепция индивидуальной души у Плотина: «напряженная гармония» как метод
Lebedev's monograph falls into two parts. Part I contains an outline of life and philosophy of Heraclitus of Ephesus (c. 540 – c. 480 B.C.), as well as a systematic study of his metaphorical language which is crucial for the precise intepretation of the extant fragments. The author arrives at the main conclusion that Heraclitus was not a «presocratic» «physicist», but an ethical, political and theological thinker of reformist stamp while his lost treatise in its aims in many respects anticipates the subject of Plato's «Poiliteia». The new readings and interpretations of the extant fragments demonstrate that the Stoics both in their philosophy of nature and in their ethics borrowed and developed some authentic fundamental ideas of Heraclitus rather that «projected» and read into his texts their own philosophical tenets. Part II of the monograph contains a new critical edition of the Greek text of the extant fragments (actually a new collection with a new reconstruction of the original structure of the lost work) with apparatus criticus and a new Russian translation followed by an extensive commentary to the fragments. The commentary to each fragment cocnsists of two parts as well: the first discusses problems of textual criticisms and authenticity, the second provides a philosophical interpretation. Both in scale and detailed analysis the new commentary is unparalleled in Russian historiography of ancient philosophy and Heraclitean studies.
The new commented translation of the treatises of the Neoplatonist philosopher Plotinus (205-270 CE) with Greek text, edited by J. Chitchaline in chronological order. The edition is discussed in comparison with earlier translations of Plotinus Enneads made by G. Malevansky and T. Sidash.
Why could Ancient Philosophers not conceive possibility of others worlds? According Plato (Timaeus, 31a2) and Aristotle (De Caelo, I, 8, 276a18), there is only one world, — our world who is eternal and indestructible. Philo of Alexandria is the first to mention “kosmos noètos" (De opificio mundi, §35) and, after him, all Neoplatonists do the same. Nevertheless, two worlds in Plotinus’s thought are necessary: one being a model and the other his mirror image. It is the same, mutatis mutandis, with Epicurians who have no doubt about the existence of others worlds, infinite in number: these possible worlds are necessary. Only a philosopher who accepts God’s omnipotence, Leibniz for example, can consider “possible worlds” “purement possibles” (Lettre à Arnauld, Gerhardt, 2, p. 54).
A review of «Heraclitus of Ephesus. The complete Heritage. In the language of the original and in Russian translation. Edited by S.N. Mouraviev. «Ad marginem», Moscow, 2012».
Der vorliegende Band geht auf eine Tagung zurück, die vom 7.–12. Oktober 2013 in Selçuk stattgefunden hat. Veranstalter waren die Gemeinde Selçuk sowie die Universitäten Leipzig und Wien mit den Instituten für Alte Geschichte und Klassische Philologie (Leipzig) und Klassische Archäologie (Wien).
The article offers an interpretation of the “philosophy of time” in Plato’s and Plotinus’ works. Basing on a careful historical and semantic analysis, the author introduces the idea that for both philosophers temporal problematics has ontological foundation. Consequently, time (χρόνος) and Eternity (αἰών) are considered as specific modes of existence which are typical for different areas of the being.