Revista del Instituto de Estudios Grecolatinos “Prof. F. Nóvoa”. Su objetivo es reunir trabajos originales sobre temas del mundo griego y latino antiguos. El interés también se extiende a otras épocas (por ejemplo, temas de la cultura y el latín medievales, como del Humanismo, la literatura neolatina, la literatura neohelénica). También, a estudios de comparación o de influencia del mundo clásico con la cultura posterior. Eventualmente a estudios sobre pueblos antiguos relacionados con griegos y romanos (p. ej. Egipto).
Pontificia Universidad Católica Argentina. Facultad de Filosofía y Letras. Instituto de Estudios Grecolatinos “Prof. F. Nóvoa”
Esta obra está bajo una Licencia Creative Commons Atribución-NoComercial-CompartirIgual 4.0 Internacional.
Jorge Fernando Navarro. El concepto de justicia en la filosofía de Epicuro, Buenos Aires: Miño y Dávila, 193 pág., 2021.
Destinado a un grupo amplio de lectores, El concepto de justicia en la filosofía de Epicuro no sólo está ordenado a los especialistas, que sin duda encontrarán su tesis y argumentación innovadora y de mucho valor, sino también a aquel público con simple curiosidad, interesado en desarmar el preconcepto del epicureísmo como una filosofía hedonista sin matices y puramente individualista. Navarro nos presenta un libro dedicado a un desarrollo de la doctrina epicúrea de la justicia con el fin de mostrar una salida novedosa a la discusión naturalismo-convencionalismo; defiende que este concepto se arraiga, justamente, en la correlación entre ambos: propone que en la vida comunitaria es natural la necesidad de justicia, pero que el contenido de esa justicia es una convención entre los miembros de esa comunidad...
Diógenes Laercio, Vida de los filósofos ilustres cínicos y estoicos, (traducción, introducción y notas de Néstor L. Cordero), Buenos Aires: Colihue, 272 pág., 2020.
Vidas de los Filósofos Ilustres de Diógenes Laercio (D.L.) sigue siendo un hito fundamental en el estudio de la Antigüedad y, aunque un tanto se cuestione su precisión filosófica, en algunos casos constituye una imprescindible fuente de recursos. Uno de esos casos es el de los cínicos, donde los recaudos no deben volverse limitantes, ya que tan poco se conserva de esta escuela que la obra de D.L. se vuelve el principal testimonio de sus ideas. La ilustración de su modo de vida está constituida casi puramente por dichos y anécdotas que podrían intentar dar cuenta de ciertos principios éticos, políticos, gnoseológicos y posiblemente metafísicos que forjaron aquellos que plegaron el manto. Por el lado de los estoicos, las Vidas contienen un desarrollo de gran importancia que, a diferencia del caso de los cínicos, expone una doctrina concreta: es la presentación más extensa que se posee de las ideas del estoicismo antiguo, una fuente magna para conocerlos, que presenta sus núcleos filosóficos más importantes y las principales divergencias entre los pensadores...
Platón, Cármides (traducción, introducción, notas de Marcelo D. Boeri), Buenos Aires: Colihue, LXXXVIII + 83 pág., 2021.
Para llevar a cabo una mayor comprensión del conjunto de los llamados “diálogos tempranos” de Platón, el Cármides es una obra tan oportuna como compleja para los especialistas. Si bien se la incluye en dicho grupo (junto a obras como el Laques, el Lisis, y el Eutifrón), la disponibilidad de esta nueva edición de Colihue Clásica trabajada por Marcelo D. Boeri puede ofrecer originales interpretaciones no solo para uso de investigación, sino también como contenido pedagógico, sobre todo, en cuestiones como el tratamiento del intelectualismo socrático (en relación al autoconocimiento, y al conocimiento –epistéme– de lo bueno y lo malo en contraposición con el conocimiento técnico) y la posibilidad de afirmar una “teoría de la definición” in nuce en estas primeras obras de Platón. Esta versión se dirige así tanto al estudio académico como a la didáctica vinculada con estas temáticas...
CUANDO EL ALUMNO MODERNO SUPERA AL MAESTRO ANTIGUO. LA ATENEA LEMNIA DE FIDIAS, LA RECONSTRUCCIÓN DE ADOLF FURTWÁ„NGLER Y LA REPRODUCCIÓN DE AUGUST GERBER
In this paper I deal with analyzing the links between lost masterpieces, the attribution of sculptures as old copies, and the possibility of creating reconstructions from them and thanks to the making of sculptural tracings. Specifically, we will focus on the case of study of the Athena Lemnia, a sculpture made by Phidias. I will focus on highlighting the way in which the reference to Phidias was studied by Adolf FurtwÁ¤ngler, German archaeologist and art historian, to identify a series of material remains as “exact copies” of the lost original one.
LA IMAGEN DE MEDEA EN LA CERÁMICA DEL PINTOR DE POLICORO Y EN LA DE SU DISCÍPULO: REPRESENTACIÓN PICTÓRICA DE UNA METÁFORA EMOCIONAL
In this paper I analyse the pictorial representation of the myth of Medea both in the ceramics of the Policoro painter and his disciple. Firstly, I will refer to the complexity of the Athenian production of ceramics. Secondly, I will analyse, on the one hand, the Policorohydria and, on the other, the Cleveland hydria. Finally, I will compare them, and I will focus on high lighting how, from the objects, the ceramographers look for a certain representation, a successful commercialization, and an emotional metaphor so that the viewer understands the represented scene.
LO CLÁSICO EN EL TIEMPO: ELECTRA VIVE EN CASA
In this paper I deal with analyzing the intertextuality between the Greek tragedy Electra by Sophocles and the story “Electra vive en casa” by Carlos Manuel Fernández Loza from the perspective of Comparative Literature. Firstly, I will refer to the conformation of the Electra by Sophocles, along with some of its relevant procedures. Secondly, I will analyze the law of flexibility proposed by Pierre Brunel, to argue how Fernández Loza’s story transfers the classic Electra to a common young woman with a tragedy that is like the one the former suffers. Finally, I will focus on highlighting the present of the classic plays, since, from the analysis of this paper, we can observe how the character Electra is both timeless and ahistorical.
EL FENÓMENO INTERTEXTUAL DE LA CITA EN EL ANNUS PATIENS DEL P. PERAMÁS
In 1767 Carlos III decided to expel from the territories of the Crown the members of the Company of Jesus. Among the testimonials written by the sons of Ignatius in these circumstances is Fr. José Manuel Peramás”Ÿ diary, called the Annus Patiens”¦ From theories of intertextuality (specifically of quotations), we will study the use of Latin authors, specifically Virgil”Ÿs, who lends his words for the narratio of exile, urban description, etc. These mechanisms, which control possible readings, are also a powerful operator that links the voices of tradition with the construction of a writing space and validates the new text, demonstrating the competence of the user of this practice. Thhe evaluation of Virgilian quotations reveals a triple repertoire: functional-authorized, ornamentation, and memorization.
DISCIPULADO Y HERENCIA FILOSÓFICA EN EL PENSAMIENTO DE SEXTO EMPÍRICO
This paper deals with the figure of the master and the disciple in the framework of Sextus Empiricus' speculative guidelines. Each of the philosophies that the Skeptic takes up and reconstructs becomes a criticized model. Thus, the place of the master exercised by the philosophers who preceded him is systematically devastated. In this general framework, we take up in particular the case of the masters of the good life, who occupy Sextus particularly in the Pyrrhonic Sketches and in Against the Ethicists. There the operation of the skeptic finds its most radical position with respect to the possibility of setting oneself up as a teacher of others and of establishing disciplic relationships. However, the skeptical orientation cannot completely free itself from the interweaving of disciplic relationships.
PATHOS, AUCTORITAS E IMPERIUM EN LA REPRESENTACIÓN DE VENUS GENETRIX EN ENEIDA
In the Aeneid, Venus, mother of Aeneas, plays a central role. Named Venus Genetrix by Caesar in 45 BC, this advocation situated her in the origins of the Gens Iulia and, more broadly, of the Roman People. Venus receives a markedly feminine profile, comparable to that of a Roman matron whose principle task resided in contributing to the formation of good citizens. Venus”Ÿ protagonism is clearly visible in her interventions before danger in Carthage and Italy, and in her intercession before Jupiter. The humanized construction of Venus is represented with expressions such as oculos nitentis (I, 228), laeta (I, 416) and feelings related to anxiety. These expressions can reflect a progressive acceptance of feminine aspects in epic, according to Vicente Cristóbal. We proposes to analyze the configuration of the character of Venus as foundational means in the passage from cosmic to historical order in the foundation of the Empire.
LOS NOMBRES PROPIOS EN EL LIBRO XI DE MARX CARMINA SATURAE DE LUCILIO: ESTRATEGIAS LINGUÍSTICAS PARA LA CRÍTICA SOCIAL Y LA CONFIGURACIÓN ENUNCIATIVA DEL YO SATÍRICO
Book XI of Lucilius”Ÿ Satires presents an array of proper nouns that exceed their referential value and become bearers of a descriptive meaning. The particular status of proper nouns allows us to delve into them in referential terms, while also implying their absorption in satirical fiction as configurators of meanings and values. They represent the paradigm that expresses the positive and negative values for their time, while at the same time manifesting a position taken by the satirist for the condemnation of vices and for a possible definition of satire. The more or less documentary references to characters of the time presented as opposed to Scipio are charged in the satirical code with meanings that exceed their referential value and are intermingled with oxymorons, alliterations, parallelisms, metonymies, double entendres, references to events of the time, jokes, and comic nicknames, forming the counterpoint of the figure and name of Scipio, as the bearer of the mores maiores. In turn, the configuration of this counterpoint contributes to propose a definition of satire in which it is the satirical ego that distributes values, judges, and presents a certain conception of history.
FRASES PROVERBIALES LATINAS CON SENTIDO FIGURADO Y EL PROBLEMA DE SU TRADUCCIÓN
Two phrases in Terence, lupus in fabula and auribus teneo lupum present a difficult problem in translation, especially considering that they are already linguistically complex forms in their original language, and that translating not only presupposes carrying words over from one language to another, but implies a multitude of factors. From a translation studies perspective, drawing on pragmatic-functionalist and cognitivist approaches, these phrases are analyzed as phraseological units (UFs), studying their meaning within the context of Terence’s work. Then we analyze various methods of translation, including the attempt to provide equivalent expressions, mirroring phrases, conscious estrangement. Finally, we will propose a translation of these UFs as significant units within their respective tex
EL DISCURSO PERSUASIVO Y LAS ESTRATEGIAS LINGÁœÍSTICAS DE CLITEMNESTRA EN AGAMENÓN DE ESQUILO: LA PALABRA COMO ARTIFICIO EN POS DEL PODER
In this paper we propose to address the persuasive linguistic strategies of Clytemnestra in Aeschylus’ Agamemnon for the execution of her husband’s murder as women’s skills and to analyse the functions of the queen’s language. She covers with a cloak the hatred she carries and shows herself according to the role determined for the woman and wife, publicly. Accordingly, we will analyse from different linguistic perspectives the discourse that the queen constructs. In this sense, Clytemnestra not only appropriates the power that does not concern her according to the male gaze, but also uses persuasion as a vehicle to reach it. Indeed, we consider that the ways to conclude her revenge are different from those used by male figures in the different intra-familial murders that had been taking place until then, since in this sense men produced their crimes without so much qualms and external interference on their role as males, that is, this type of vengeful crime was more associated with them. Clytemnestra’s discourse, then, operates in a double sense: a loving discourse that conforms to the social distribution assigned to women and that generates credibility in the men of the palace.
FILOSOFÍA Y SÁTIRA: EL Î¦Î™Î›ÎŸÎ Î›Î‘Î¤Î©Î DE TEODORO PRÓDROMOS (H 149)
It is offered here a Spanish translation of the Φιλοοπλάηων, with introduction, notes and interpreting commentary; it is highlighted that this work represents the genre satura in Byzantium, according to a large tradition assumed by the 'classicism' of the XIIth century, that is represented also by Ἀμαθής, Καηὰ Î¸Î¹Î»Î¿Ï€á½¹ÏÎ½Î¿Ïƒ Î³ÏÎ±á½¹Ï‚ and Καηὰ Î¼Î±ÎºÏÎ¿Î³ÎµÎ½Îµá½·Î¿Ïƒ Î³á½³ÏÎ¿Î½Î·Î¿Ï‚; these works have similarities with Φιλοπλάηων.
"TODA LA TRAGEDIA Y LA COMEDIA DE LA VIDA": SOBRE LA MEZCLA DE AFECTOS Y GÉNEROS EN EL FILEBO DE PLATÓN
In Philebus 50b ff., for the first time, the pleasure that human beings take in the tragic is explicitly noted. Plato refers there to "all the tragedy and comedy of life", an expression that is at the heart of my work. In what follows I will first make some philological observations on the passage in context, then I outline Plato's conception of the tragic, illustrating it with the Phaedo. I will analyse the references to tragedy and comedy in Symposium and Laws VII. And finally I will return to the Philebus to show that in Plato's poetics "mixture" applies not only to the affections but also to the two dramatic genres, whose mixture occurs both on stage and in life.
LA SUPERIORIDAD DEL ACTO SOBRE EL DISCURSO EN LA OBRA DE JENOFONTE
In this work I analyse the passages in Xenophon (especially in Memorabilia and Cyropaedia, with references to Agesilaus and Hiero) in which the precedence or even the superiority of ergon over logos can be glimpsed. I offer an interpretation of the meaning and value of this precedence. Finally, I try to elucidate what are the consequences of this superiority for Xenophon's written work, observing the conclusions drawn in the light of the Aristotelian sentence, in the Poetics, about the philosophical commitment that history has.
Raúl Gutiérrez, El arte de la conversión. Un estudio de la República de Platón, Lima: Fondo Editorial de la Pontificia Universidad Católica del Perú, 365 pág., 2017. Álvaro Vallejo Campos, Adonde nos lleve el logos. Para leer la República de Platón, Madrid: Trotta, 361 pág., 2018.
Pável Florenski, El arte de educar (edición de N. Valentini, trad. de J. R. Pérez Arangüena), Sevilla: Ediciones de la Fundación Altair, 224 pág. 2017.
MAESTRO CONDENADO, DISCÍPULO INDIGNADO. LA IMAGEN DE PEDRO ABELARDO Y LA EXASPERADA DEFENSA DE BERENGARIO DE POITIERS
It is well known that Peter Abelard, the most famous master of the 12th century, knew how to drive mad not only his laic colleagues of urban schools, but also important ecclesiastical leaders. This is confirmed by the two Councils in which Abelard was condemned: Soissons (1121), and Sens (1141). Since the end of the 19th century, rivers of ink have flowed concerning both factual events and grudges, envies, and even the murder conspiracies perpetrated against Abelard. If to this troubling scenario is added the very little reproduction of their works in the years after his death, and the lack of explicit mentions of Abelard’s doctrine done by other medieval authors, it might seem that his image and his ideas are today much better appreciated than they really were in his own time. Nevertheless, it is not the case. We have lots of statements proving Abelard’s reputation in the scholar life of the 12th century. It is not casual that even nowadays medievalists keep referring to him as the Magister par excellence. Then, this paper is dedicated to the passions that Abelard, as master, inflamed among his students. It is divided into two parts. The first one consists in a succinct revision of four particularly suggestive testimonies about his days as a teacher; the second part is focused on an “outraged disciple”, Berenger of Poitiers, and his Apologia Berengarii Pictauensis contra sanctum Bernardum Claraeuallensem abbatem et alios qui condemnauerunt Petrum Abaelardum.
Peter Abelard – Berengar of Poitiers – Apologia – Sens.
TEOLOGÍA Y NARRACIÓN EN LAS HOMILÍAS SOBRE LA DORMICIÓN DE GERMÁN DE CONSTANTINOPLA
Around the 7th-8th centuries, the feast of the Dormition of the Virgin, celebrating both the mystery of her death and that of her resurrection, was already fully consolidated. Among the writings related to the Dormition of Mary, there are three homilies written by Germanos, Patriarch of Constantinople. Migne's edition presents them as separate writings, but some authors have thought that Germanos wrote two texts and then, to fit the scheme of "trilogies", the first was divided. Since there is a great difference between the first (with passages of theological speculation and doxological ones) and the narrative style of the third, it seems appropriate to examine the relationship between the purpose for which Germanos wrote these homilies and the structure he gave them. This work aims to establish that in the first two homilies, which are more elevated in style, the author delves into doctrinal points that illuminate the narrative of the last one: they are not two blocks unified only for the occasion, but it can be recognised the author’s intention of providing in the first two the key of how to understand the facts that he relates in the third.
Byzantium – narration – theology – homiletics.
CONSIDERACIONES EN TORNO A LAS IMPLICACIONES METAFÍSICAS VIRGILIANAS EN GIORDANO BRUNO
The central purpose of the present work is to give an account of the meaning of the reference to the passage of the katábasis of Aeneas, found in Aeneid VI 724-727, on metaphysical aspects of Giordano Bruno’s work. To accomplish this, two previous objectives are taken into account: first, analyzing certain passages of Virgil's work, raising the possibility of conceiving a Virgilian philosophy and, secondly, making a journey on the reception and transformation of meaning around Aeneid VI 724-727 from the 1st to the 15th century in order to register milestones in the reception of this passage until reaching Giordano Bruno. When analyzing the works of this author in relation to the aforementioned passage, we try to account for its relevance in Nolan’s work.
Virgil – Giordano Bruno – Aeneid – mens – spiritus.
LA AUCTORITAS SUBVERTIDA: MAGISTER Y DISCIPULUS EN LA EXPOSITIO VIRGILIANAE CONTINENTIAE DE FULGENCIO EL MITÓGRAFO
The Expositio uirgilianae continentiae –written by Fulgentius the Mythographer around the end of the 5th century A. D., or at the beginning of the 6th– is articulated on a series of assumptions that immediately refers us to the imaginary of two didactic discursive scenarios of Late Latin Literature. On one hand, the school of the grammaticus, with the omnipresence of Virgil, and linguistic and cultural normative. On the other hand, philosophical commentary, similar genre, but external to school and more interested in interpretation and exegesis. Fulgentius articulates his work in the form of a dialogue, through which Virgil's work is explained allegorically in terms of the stages of man's life. After that, the Christian sanction is added in order to close the meaning. Fulgentius asks Virgil, as grammaticus, to propose the allegorical interpretation of his poem, and then he completes the reading with the Christian sanction, through the quotation of the Holy Scriptures. This narrative design leads to the redefinition of the categories of magister and discipulus, as to a reformulation of the concept of auctoritas. The present paper aims to study the construction of the figures of magister and discipulus in relation to the subtexts of late antique commentary, with the purpose of detecting the transformations operated, the register in which these transformations take place, and the reading key proposed by Fulgentius in order to read Virgil's work.
Late Antiquity – Fulgentius – Virgil – magister – discipulus.
EL MAGISTERIO DE LOS SEGUNDOS SOFISTAS, SEGÁšN FILÓSTRATO
The aim of this paper is to analyze, on the one hand, how Philostratus describes the teacher-disciple relationship between the representatives of the Second Sophistic mentioned in the Lives of Sophists, since this interrelation is an essential element to characterize them as symbolic figures of prestige and influence and, undoubtedly, it unites the set of the sophists as a representative group of a cultural elite–; and, secondly, to try to systematize what is the content of those teachings and what aspect of the sophistic activity affects.
Philostratus – Second Sophistic – rhetoric – education.
EPICTETO Y LA REVALORACIÓN DE LA DESVERGÁœENZA CÍNICA
The way in which Epictetus received the cynical inheritance is particularly interesting, not merely because he is the only one of the Stoics whose extensive and famous discourse on Cynicism is preserved, but above all because of the complex device through which he succeeds in giving a fundamental place to Cynicism in the Stoic worldview, while at the same time placing rigid limits on its propagation and impact on the social body. This device works by hermeneutically remodeling the cynical character, which does not consist of softening him, of smoothing his asperities or ignoring his impudence, as some have argued, but rather in highlighting his radical exceptionality, his extreme singularity, which is precisely what allows him, and even demands of him, a behavior that would be unacceptable for the rest of mortals. The aim of this paper will be, precisely, to point out and explain these properly Epictetian strategies of reception of Cynicism and to understand its philosophical and ideological function in the Roman context.
Cynicism – Epictetus – stoicization – ascesis – exceptionality.
LA INFLUENCIA PLATÓNICA EN LA CONCEPCIÓN ARISTOTÉLICA DEL “SÍ MISMO” EN EL PROTRÉPTICO Y EN LA ÉTICA NICOMAQUEA
Despite the palpable differences in Platonic and Aristotelian anthropologies, both philosophers affirm the identity of the self with noÁ»s. The purpose of this paper is to show the Platonic influence on the Aristotelian work on the notion of self, both in his Academic period and in his later thought. Broadly speaking, the master developed two different conceptions of the self: in the Alcibiades major he clearly identifies the self with the intellect, while in the Republic he identifies it with each part of the soul and with the totality of the soul governed by a specific part. The disciple partially reproduces the first Platonic conception of the "self" in the Protrepticus, while he adopts the central lines of the second in Nicomachean Ethics IX. 8-9. Although the Stagirite distances himself from his master in some nuances, he follows the Platonic ethical-anthropological ideal in maintaining that the realization of the contemplative life presupposes that the intellect governs human behavior.
ESTRATEGIAS ARGUMENTATIVAS EN LOS DISCURSOS DIDÁCTICOS DE ARISTÓTELES
In this work we examine the didactic value that the use of dialectics has in Aristotelian writings. To do this, we will divide the paper into two parts. In the first one we will make a brief description about the nature of the preserved texts of the Stagirite. In the second, we will examine the use of dialectical strategies used by Aristotle. To do so, we will focus on works such as On Philosophy; Protrepticus, Metaphysics Topics, Posterior Analytics, and Nicomachean Ethics, works in which he makes relatively explicit references to the question studied here.
Aristotle – dialectics – didactics – knowledge.
Beyond the open discussion about whether there is a Platonic or Academic period in Aristotle and, even, whether the Protrepticus can be included within it, in this paper we intend to highlight the interesting point –although not so often examined– of the narrow relationship between the treatment of phrónesis in the Phaedo and in the Protrepticus. In order to do so, we will start from the analysis of the concept of phrónesis in the Phaedo, where we find a double approach to the term that represents both the most desirable end to be achieved as well as that practical wisdom that allows us to adequately evaluate certain situations in life. Next, we will return to this double platonic aspect of phrónesis as a means and as an end of the good life in some selected fragments of the Protrepticus to show how Aristotle adheres to the Platonic anthropological conception in terms of a guiding soul that subdues the body and whose most excellent function must be the center or télos of human life. We find that phrónesis, in addition to allowing men to philosophize and achieve contemplation and knowledge, also exhibits a practical dimension as the foundation of the proper use of the body to live in the best possible way.
Phaedo – Protreptic – Phrónesis – Philosophy.
BUEN ALUMNO DE SÓCRATES, PLATÓN QUIERE CONDUCIR A LA FILOSOFÍA A TRAVÉS DE LOS ESCRITOS
In this paper, I would like to show, departing from the Platonic dialogues, how and in what sense Plato reveals himself as a genuine disciple of Socrates. The text is organized into two parts: in the first I develop what Plato learned from Socrates; in the second, I would like to reflect on the elements that Plato elaborated autonomously from Socrates. The first part clarifies a number of elements: the complexity of the teacher's own presentation, his unbeatable domain in the discussions and the significance of this kind of practice. In the second part I will try to show that Plato, in the Theaetetus, draws a picture (that of the midwife) so as to describe the activity of his teacher. This activity leads him to deploy a metaphysics in which he recovers some aspects of Socrates' teaching, and to reflect not only about the legacy he inherited but also about the meaning of the written productions in and for philosophy.
Plato – Socrates – teaching – dialectics – writing.
MAGISTERIO Y POÉTICAS ESPACIALES EN DE DEO SOCRATIS DE APULEYO
De deo Socratis, together with De mundo and De Platone et eius dogmate, forms the philosophical corpus of Apuleius of Madaura. Although the three works have in common the fact that they represent the Latin counterpart of earlier or contemporary Greek texts, De deo Socratis has the singularity of being a lecture. In his dissertation, Apuleius seeks to establish himself as a disciple and authorized spokesperson of his teacher Plato. We aim to observe the means by which Apuleius identifies himself as a disciple of the Platonic family and, at the same time, tries to stand out as a teacher of the contents to be explained. In one of the final segments, after the demonstration of the existence of the daemons and the disquisitions about their characteristics and classification, Apuleius refers to the question that gives his lecture its name: the relationship between Socrates and his personal daemon (§157-167). We intend to examine the series of Homeric exempla that illustrate the binomial "divination / wisdom" (§158-162). With the hypothesis that the generic ascription of the Homeric hypotext was known to the audience, and that each genre has its own peculiar way of representing the space where the action takes place, we’ll try to highlight how the evoked spaces contribute to Apuleius' explanations.
didactic genre – space – oratory – Apuleius.
LOS PRINCIPALES RASGOS DE LA PEDAGOGÍA SOCRÁTICA
The figure of Socrates, as the main character in most of Plato’s dialogues, developed his philosophy through debate and the continuous exchange of ideas with his fellow citizens. Although this dialogical character has lost ground in the later history of philosophy, we consider it relevant to analyze the main features of Socrates' pedagogical approach in order to reflect on our teaching practice. First of all, the dialogues that Socrates holds with his interlocutors always involve an affection, a pathos, whether it be anger, disturbance, admiration, etc. Thus, the person in dialogue with Socrates is never indifferent to what is being discussed, and together with the mobilisation of thought there is an emotional engagement. Secondly, we have the dialogue format as the framework in which Socrates' thought takes place. Thirdly, Socrates is characterized by transmitting, more than a content, a way of being, that is to say, an attitude, a gesture, a way of living philosophically. Fourthly, his relationship with knowledge and with ignorance: Socrates finds in ignorance a positive value as a driving force on the road to knowledge. Taking Plato's dialogues of youth and maturity as a testimony, in this paper we will specify and problematize these four features.
affection – dialogue – transmission – ignorance.
EL SÓCRATES JENOFONTEO COMO MAESTRO EMOCIONAL: LA ESFERA PÁšBLICA EN MEM. III.7. 1-9 DESDE UNA PERSPECTIVA ARENDTIANA
In Mem. III.7.1-9 Xenophon introduces a conversation held between the young Charmides and Socrates. The last one was trying to convince the first one to actively participate in the political affairs of the polis. The negative of Charmides was not rooted in a lack of capacities, since he had experience advising important Athenian officials in private meetings, but in the fact that he suffered from “shame” (αἰδώς) and “fear” (φόβος) of publicly showing himself to the mob. How can the emotional variation of Charmides in relation to the public space involved be explained? I consider that, if the philosophy of Hannah Arendt is incorporated to the interpretation of the previous passage, light can be shed over this question. Particularly in The Human Condition, she claimed that one of the main characteristics of Athenian democracy was the clear demarcation between the public and the private spheres of life. The polis had been capable of creating a “space of appearance” in which its citizens entered so as their actions and speeches there performed were kept in the collective memory. Furthermore, the public realm “was the only place where men could show who they really and inexchangeably were” (1998: 41). Therefore, Charmides emotions –the shame and fear of appearing in front of the mob– can be rooted in the fact a procedure took place in thar context which was totally absent in the private sphere: the construction of his civic identity as a citizen. What Charmides happened to do or say in the Assembly would become engraved in the collective memory of the polis.
Xenophon – Arendt – public sphere – emotions.