tag:blogger.com,1999:blog-67308467135005658452024-03-04T21:46:35.597-08:00the Epinomis and other seminars, conferences and papers of mine in Englishinformation, programmes, handouts, papers, translations, photos and related from seminars in English, attended or organized by meДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.comBlogger23125tag:blogger.com,1999:blog-6730846713500565845.post-80989154908499625052020-12-17T05:16:00.003-08:002020-12-17T06:13:17.957-08:00philosophizing women in Bulgaria<p> </p><p align="center" class="MsoNormal" style="background: white; text-align: center;"><b><span style="background: white; color: #222222; font-family: "Palatino Linotype",serif; mso-bidi-font-family: Arial;">Women Philosophers in South-Eastern Europe –
Past, Present and Future <o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="background: white; text-align: center;"><b><span style="background: white; color: #222222; font-family: "Palatino Linotype",serif; mso-bidi-font-family: Arial;">(Dec</span></b><b><span lang="EN-US" style="background: white; color: #222222; font-family: "Palatino Linotype",serif; mso-ansi-language: EN-US; mso-bidi-font-family: Arial;">ember</span></b><b><span style="background: white; color: #222222; font-family: "Palatino Linotype",serif; mso-bidi-font-family: Arial;"> 15–17, online)<o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="background: white; text-align: center;"><span lang="EN-US" style="background: white; color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Institut
za filozofiju Zagreb<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="background: white; text-align: center;"><span lang="EN-US" style="background: white; color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Hrvatska
zaklada za znanost<o:p></o:p></span></p>
<p align="center" class="MsoNormal" style="background: white; text-align: center;"><span lang="EN-US" style="background: white; color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><br />
</span><i><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 13.5pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The tide is
turning: more and more philosophizing Bulgarian women<o:p></o:p></span></i></p>
<p align="center" class="MsoNormal" style="background: white; text-align: center;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 13.5pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-style: italic; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Dimka Gicheva-Gocheva</span><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p></o:p></span></p><p align="center" class="MsoNormal" style="background: white; text-align: center;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 13.5pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-bidi-font-style: italic; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Sofia University</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">First of all, let me clarify why in the title I have put <i style="mso-bidi-font-style: normal;">philosophizing Bulgarian women</i> and not <i style="mso-bidi-font-style: normal;">women philosophers</i>. Because it is
difficult to specify who <i style="mso-bidi-font-style: normal;">is</i> philosopher.
Is there a definition widely accepted nowadays? If in a possible definition it
is stated that philosopher is a person, who is professionally studying and/or
teaching philosophy, we see that some important thinkers of the past, but also
our contemporaries will not be qualified as philosophers.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><span style="mso-spacerun: yes;">
</span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p> </o:p></span></p>
<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: center;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">In the past: Important sources<o:p></o:p></span></b></p>
<p class="MsoListParagraph" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype"; mso-no-proof: no;"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Biographical and bibliographical
survey: There are colleagues, who have studied and investigated <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">The
Bulgarian philosophical culture in the XIX-XX century</i></b><i style="mso-bidi-font-style: normal;"> </i>and they have written a book, entitled
like that (Sofia, 2000, LIK Publishers, 306 pages). I entirely rely for the
short outline of the situation in the past on their work. The authors of the
book are <b style="mso-bidi-font-weight: normal;">Athanas Stamatov</b>, <b style="mso-bidi-font-weight: normal;">Dobrin Todorov</b>, <b style="mso-bidi-font-weight: normal;">Nina Dimitrova</b>, <b style="mso-bidi-font-weight: normal;">Diana
Velcheva</b>, <b style="mso-bidi-font-weight: normal;">Dimitar Denkov</b> and <b style="mso-bidi-font-weight: normal;">Dimitar Dimitrov</b>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The book includes encyclopedic entries
about 400 <b style="mso-bidi-font-weight: normal;">authors</b>, (let’s pay
attention to it), with the most significant facts in their biographies and the
titles of their major publications. The book is not only rich in facts, data,
lists of the public sources of information etc. It has a strict conceptual
ground and highly elaborated methodological reflections on all important phases
of the conduct of the long research on the demography of the philosophical
collegium in Bulgaria. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">It is not possible to enter into
details here, but let me mention just few of the methodological and conceptual
tools, used in <b style="mso-bidi-font-weight: normal;">the final concluding
analysis</b>, written <b style="mso-bidi-font-weight: normal;">by Prof. Dobrin
Todorov</b>, and entitled <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Founders and transmitters of the Bulgarian
philosophical culture</i></b> (p. 264-305). First, he clarifies the distinction
between <i style="mso-bidi-font-style: normal;">philosophical community</i> and <i style="mso-bidi-font-style: normal;">philosophical culture</i>, and after that
discusses at length the fundamental question about the criterion. There are
several possible <i style="mso-bidi-font-style: normal;">formal criteria and all
of them suffer from their inner limits</i>: what is the criterion for the recognition
of someone as philosopher: the educational background? the topic of the
dissertation? the thematic scope of the habilitation? the teaching position?
the employment in a research institution? All these are relevant, but in the
formation of the philosophical culture in Bulgaria in the previous century a
highly active role have had some writers, translators, teachers in secondary
schools, scholars from other spheres in the humanities and distinguished
scientists. So, the authors of the survey have included in the book some
outstanding figures from these groups in the entries.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">Generations in the Bulgarian philosophical community<o:p></o:p></b></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">According to Prof. Dobrin Todorov
there are 7 generations in the philosophical <span style="mso-spacerun: yes;"> </span>community in Bulgaria: people born till 1840;
born between 1841-1860; 1861-1880; 1881-1900; 1901-1920; 1921-1940; 1941-1960.
One of the conclusions of this generation-based analysis of <b style="mso-bidi-font-weight: normal;">Prof. Todorov</b> is worth paying
attention: <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><span style="mso-spacerun: yes;">
</span><i style="mso-bidi-font-style: normal;">Up to the middle of the XXth
century the philosophizing persons have been marginal personalities, with the
sole exception of the very few professors of the SU.</i><span style="mso-bidi-font-style: normal;">(op. cit., p. 271)<i><o:p></o:p></i></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p> </o:p></span></i></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The institutions, where the philosophers work</span></b><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"> – only one in the past, 34 in the present day; in institutes of the BAS, universities, academies, colleges.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Gender and place of birth</span></b><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"> (for those, who have been active between 1888 and 1999) – 84% men; 16%
women.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The habilitated women philosophers
appear only in the 5<sup>th</sup> generation, the ones, who are born between
1921-1940.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The gradual augmentation of the
percentage – in the 7<sup>th</sup> generation the women philosophers are 25%.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Place of birth of the women
philosophers in this period 1888-1999: in a village 17%; in a small town – 32,
1%; in a large city 15, 1%; in Sofia – 32, 1%; abroad – 3, 7%. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The research interest and the
publications of the women philosophers in the period 1888-1999 according to the
analysis of Prof. Dobrin Todorov are as follows: publications in ontology 7,8%;
epistemology (called here <i style="mso-bidi-font-style: normal;">gnoseologia</i>)
– 3,9%; logic 2,0%; ethics 11,8%; esthetics 19,6%; social philosophy 21,5%;
history of philosophy 15,7%; philosophical anthropology 5,9%; philosophy of
science 11,8%; axiology 21,4%; global problems 7,1; theory of the arts 14,3%;
cultural studies 28,7%; psychology and pedagogy 7,1; political studies 7,1;
religious studies 14, 3; (idem, ibidem, p. 295)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The outstanding figures: Prof. Ivanka
Apostolova (Dean of the Faculty of Philosophy for two mandates in the 80-ies),
Prof. Elena Panova, Prof. Emiliya Mineva, Assoc. Prof. Iskra Tzoneva, Assoc.
Prof. Volga Todorova<o:p></o:p></span></p>
<p class="MsoListParagraph" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;"><!--[if !supportLists]--><span lang="EN-US" style="mso-ansi-language: EN-US; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype"; mso-no-proof: no;"><span style="mso-list: Ignore;"><span style="font-family: "Palatino Linotype", serif; font-size: 12pt;">2.</span><span style="font: 7pt "Times New Roman";"> </span><span style="font-family: georgia; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">For other useful information:</span><span style="font-family: verdana; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span><span style="font-family: "Times New Roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">see t</span></span></span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">he web of the Institute for Bulgarian
philosophical culture <span class="MsoHyperlink"><a href="http://www.philosophybg.com/">http://www.philosophybg.com/</a></span><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p> </o:p></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0cm; margin-left: 33.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 33pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;"><!--[if !supportLists]--><span lang="EN-US" style="font-family: "Palatino Linotype",serif; mso-ansi-language: EN-US; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype"; mso-no-proof: no;"><span style="mso-list: Ignore;"><span style="font-size: 12pt;">3.</span><span style="font: 7pt "Times New Roman";"> </span></span></span><span style="font-family: "Palatino Linotype", serif; font-size: 16px;">Another point of view and the</span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no; text-indent: -18pt;"> general context in the humanities, especially in the Sofia University, according to <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">The History of the Sofia
University St. Kliment Ohridski in its first half of a century 1888-1938 </i></b>by
Prof. <b style="mso-bidi-font-weight: normal;">Mihail Arnaudov</b>. Curious
discrepancies, needing explanation: the number of the female students, who have
been enrolled and the female students, who have graduated from the Faculty of
history of philology is greater than the male students, both enrolled and
graduated.</span></p>
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</v:imagedata></v:shape></span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Just two observations: 1. From these data, provided at the end of the
brilliant <i style="mso-bidi-font-style: normal;">History</i>…, written by Prof.
Mihail Arnaudov in 1938, it is clearly seen that <b style="mso-bidi-font-weight: normal;">the number of the women students, who have been enrolled and the number
of them, who have graduated in the Faculty of history and philology</b> (the
great humanitarian faculty in the first 50 years of the SU)<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">exceeds the number of the male students. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The <b style="mso-bidi-font-weight: normal;">women, who have studied and
graduated in the humanities in the University of Sofia have been more than the
men. The same tendency is seen in the socialist period. </b>But after that few
of them have continued with a doctoral study (earlier called <i style="mso-bidi-font-style: normal;">aspirantura</i>) and even fewer pursue
academic career in some specialties as history and philosophy.<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">*<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">2. The misguiding label <i style="mso-bidi-font-style: normal;">humanities. </i>There
are at least two types of humanities – from some of them are recruited the men,
who gain power and rule all the institutions in the country. <o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">Especially, law, history and philosophy. From others – in a much lesser
degree.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">In the last two decades there is even a drastic tendency to feminization <b style="mso-bidi-font-weight: normal;">in the humanities and the philological
specialties. </b><span style="mso-bidi-font-weight: normal;">Some male colleagues are feeling like an endangered minority.<span style="font-weight: bold; mso-spacerun: yes;"> </span><b><o:p></o:p></b></span></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The current situation:</span></b><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;"> <i style="mso-bidi-font-style: normal;">The Index of the Bulgarian philosophical collegium</i>, published or
shared via e-mail every year by <b style="mso-bidi-font-weight: normal;">Prof.
Dobrin Todorov </b><span style="mso-bidi-font-weight: normal;">(Указател на Българската философска колегия)</span><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">In the beginning of 2020 : <b style="mso-bidi-font-weight: normal;">198</b> philosophers on
full-time contracts – in institutes of the BAS, universities, academies,
colleges etc., all over the country: in Blagoevgrad, Burgas, Varna, Veliko
Tarnovo, Gabrovo, Pleven, Plovdiv, Svishtov, Sofia, Stara Zagora and Shumen
(the teachers in the secondary schools <b style="mso-bidi-font-weight: normal;">are
not</b> included)<o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">The retired, but active colleagues, are not included in the <i style="mso-bidi-font-style: normal;">Index</i>, and also the philosophizing
persons with different humanitarian institutional affiliations are not in the <i style="mso-bidi-font-style: normal;">Index</i>. <o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">According to the Index, issued in the beginning of 2020 by Prof. Dobrin
Todorov, in the group of the habilitated academics (Professors and Assoc.
Prof.) there are <b style="mso-bidi-font-weight: normal;">133 colleagues, 52 from
them are women.<o:p></o:p></b></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">In the group of the assistants and assistants with PhD degree there are <b style="mso-bidi-font-weight: normal;">65 colleagues, 34 from them are women.<o:p></o:p></b></span></p>
<p class="MsoNormal" style="background: white; line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;"><span lang="EN-US" style="color: #222222; font-family: "Palatino Linotype",serif; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-no-proof: no;">In the Faculty of Philosophy in the four philosophical Departments there
are <b style="mso-bidi-font-weight: normal;">48 teaching academics, 18 women<o:p></o:p></b></span></p>
<p align="center" class="MsoNormal" style="text-align: center;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Contemporary
philosophizing women <i style="mso-bidi-font-style: normal;">in</i> and <i style="mso-bidi-font-style: normal;">from</i> Bulgaria </span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-no-proof: no;"><o:p></o:p></span></b></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Entirely
subjective and inevitably biased list, based mainly on the ground of my
competence and professional focus on <b style="mso-bidi-font-weight: normal;">the
ancient, mediaeval and Renaissance studies<span style="mso-spacerun: yes;">
</span><o:p></o:p></b></span></p>
<p class="MsoListParagraph" style="line-height: 106%; margin-left: 18pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18pt;"><!--[if !supportLists]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype";"><span style="mso-list: Ignore;">1.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><!--[endif]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%;">Three colleagues, who are born in Bulgaria and
have studied in the S</span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%; mso-ansi-language: EN-US;">ofia </span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%;">U</span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%; mso-ansi-language: EN-US;">niversity</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%;">, now working abroad:<o:p></o:p></span></b></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Assoc. </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof.
Svetla Slaveva-Griffin (Florida State University), Dr. Lubomira Radoilska and
Dr. Evelina Miteva<b style="mso-bidi-font-weight: normal;"><o:p></o:p></b></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://classics.fsu.edu/person/svetla-slaveva-griffin">https://classics.fsu.edu/person/svetla-slaveva-griffin</a></span></span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Dr. Lubomira
Radoilska: </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">https://www.kent.ac.uk/european-culture-languages/people/1609/radoilska-lubomira<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Dr. Evelina
Miteva</span><span lang="EN-US" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"> </span><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://unile.academia.edu/EvelinaMiteva">https://unile.academia.edu/EvelinaMiteva</a></span></span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoListParagraph" style="line-height: 106%; margin-left: 18pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18pt;"><!--[if !supportLists]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype";"><span style="mso-list: Ignore;">2.<span style="font: 7pt "Times New Roman";"> </span></span></span></b><!--[endif]--><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 106%;">Several colleagues, distinguished
in my professional area:<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Lydia Denkova (New Bulgarian University)<o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://bg.wikipedia.org/wiki/%D0%9B%D0%B8%D0%B4%D0%B8%D1%8F_%D0%94%D0%B5%D0%BD%D0%BA%D0%BE%D0%B2%D0%B0">https://bg.wikipedia.org/wiki/%D0%9B%D0%B8%D0%B4%D0%B8%D1%8F_%D0%94%D0%B5%D0%BD%D0%BA%D0%BE%D0%B2%D0%B0</a></span></span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://ecatalog.nbu.bg/default.asp?V_Year=2019&PageShow=teacherpresent&P_Menu=teachers&Fac_ID=3&P_ID=2959&T_ID=1506&l=1">https://ecatalog.nbu.bg/default.asp?V_Year=2019&PageShow=teacherpresent&P_Menu=teachers&Fac_ID=3&P_ID=2959&T_ID=1506&l=1</a></span></span><span class="MsoHyperlink"><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assoc. Prof. Antoaneta Nikolova,<b style="mso-bidi-font-weight: normal;"> </b>teaching ancient philosophy and philosophy of the East in the SWU
Neofit Rilski in Blagoevgrad, translating from Old Chinese; poet and writer; </span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">in September 2020 </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">received the National
award Christo G. Danov for best book for children:<b style="mso-bidi-font-weight: normal;"> </b><i style="mso-bidi-font-style: normal;">Fairytales from the country
Is</i><b style="mso-bidi-font-weight: normal;"> </b>(Sonm Publ., S., 2019) <span class="MsoHyperlink"><a href="https://scholar.google.com/citations?user=lEsXccMAAAAJ&hl=bg">https://scholar.google.com/citations?user=lEsXccMAAAAJ&hl=bg</a><o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Assoc. Prof. Silvia Kristeva – philosopher, logician, writer of fiction:
https://ais.swu.bg/profile/silvia_kristeva</span></span><span lang="EN-US" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assoc. Prof. Nevena
Panova - Department of Classics, SU, FCNPh: <a href="http://kkf.proclassics.org/en/academic-staff/nevena-panova/">http://kkf.proclassics.org/en/academic-staff/nevena-panova/</a></span></span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Dr. Kamelia Spassova: <a href="https://uni-sofia.academia.edu/KameliaSpassova">https://uni-sofia.academia.edu/KameliaSpassova</a>
- Department Theory of Literature, FSlPh, SU</span></span><span class="MsoHyperlink"><span color="windowtext" style="font-size: 12pt; line-height: 107%; text-decoration: none; text-underline: none;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="background: white; border: 1pt none windowtext; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-bidi-font-weight: bold; mso-border-alt: none windowtext 0cm; padding: 0cm;"><a href="https://sofialitseminar.wordpress.com/sls/kamelia-spassova/">https://sofialitseminar.wordpress.com/sls/kamelia-spassova/</a></span></span><span style="background: white; border: 1pt none windowtext; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-bidi-font-weight: bold; mso-border-alt: none windowtext 0cm; padding: 0cm;">:</span><span style="background: white; border: 1pt none windowtext; color: #373737; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-bidi-font-weight: bold; mso-border-alt: none windowtext 0cm; padding: 0cm;"><o:p></o:p></span></p>
<p class="MsoNormal"><b><span style="background: white; border: 1pt none windowtext; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-border-alt: none windowtext 0cm; padding: 0cm;"><span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="background: white; border: 1pt none windowtext; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-font-family: Helvetica; mso-bidi-font-weight: bold; mso-border-alt: none windowtext 0cm; padding: 0cm;">Dr.</span><span style="background: white; border: 1pt none windowtext; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-bidi-font-weight: bold; mso-border-alt: none windowtext 0cm; padding: 0cm;"> Kamelia Spassova<b> </b></span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica;">is a senior
assistant professor in Comparative Literature in the Department of Theory and
History of Literature at Sofia University. She has been lecturer at the
Slavic Institute, Department of Philosophy, University of Cologne (2016-2018)
and Junior Fellow at the Centre for Advanced Study in Sofia (2014-2015). She
has published the book <i><span style="border: 1pt none windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm;">Event and Example in Plato and
Aristotle</span></i> (in Bulgarian, 2012), which deals with the tension
between literary examples and exemplarity work in philosophical and theoretical
research. At present, she is completing a book on of the transformations of the
concept of <i><span style="border: 1pt none windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm;">mimesis </span></i>in the 20<sup><span style="border: 1pt none windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm;">th</span></sup> century</span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-bidi-font-family: Helvetica;">. </span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica;">Spassova has taught a number of
courses involving the intersection between literature, philosophy and science,
including </span><span class="MsoHyperlink"><span style="background: white; border: 1pt none windowtext; color: #1982d1; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-border-alt: none windowtext 0cm; padding: 0cm;"><a href="https://sutheory.wordpress.com/%D0%BA%D1%83%D1%80%D1%81%D0%BE%D0%B2%D0%B5courses/%D1%85%D0%B0%D0%BE%D1%81-%D0%B8-%D0%B1%D0%B5%D0%B7%D1%80%D0%B5%D0%B4%D0%B8%D0%B5/"><span style="color: #1982d1;">“Chaos and Disorder (Philosophy, Literature, Science)”</span></a></span></span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica;"> (2015,
Sofia); </span><span class="MsoHyperlink"><span style="background: white; border: 1pt none windowtext; color: #1982d1; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-border-alt: none windowtext 0cm; padding: 0cm;"><a href="https://sutheory.wordpress.com/%D0%BA%D1%83%D1%80%D1%81%D0%BE%D0%B2%D0%B5courses/%D1%81%D0%B8%D0%BB%D0%B0%D1%82%D0%B0-%D0%BD%D0%B0-%D0%BF%D1%80%D0%B8%D0%BC%D0%B5%D1%80%D0%B0/"><span style="color: #1982d1;">“The Power of Example: Philosophers read Literature”</span></a></span></span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica;"> (2017,
Sofia); </span><span class="MsoHyperlink"><span style="background: white; border: 1pt none windowtext; color: #1982d1; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica; mso-border-alt: none windowtext 0cm; padding: 0cm;"><a href="https://klips2.uni-koeln.de/co/wbLv.wbShowLVDetail?pStpSpNr=182951"><span style="color: #1982d1;">“Self-Reflexivity in Literature, Philosophy and Art”</span></a></span></span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica;"> (2018,
Köln). She is editor of the cultural weekly <i><span style="border: 1pt none windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm;">Literaturen vestnik</span></i>.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Dr. Bogdana Paskaleva is a Bulgarian scholar,
theorist, and translator. In the center of her work are the literature,
culture, and philosophy of West European Renaissance, as well as Classical
Antiquity. Her PhD thesis</span><span style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%;"> </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">regarded the philosophy
of Nicholas of Cusa, focusing on the usage of imagery in his works, and more
generally, the perception and functioning of images within the framework of
Medieval and Early Renaissance culture. Among her</span><span style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%;"> </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">translations
are works by Marsilio Ficino (Commentaries on Plato’s <i>Phaedrus </i>and <i>Ion</i>,
treatises on light and vision), Giovanni Pico della Mirandola (Commentary on a
love song by Girolamo Benivieni), Nicholas of Cusa (<i>On the beryl</i>). Her
latest translations regard Giordano Bruno with two of his Italian dialogues, <i>On
the infinite, the universe, and the worlds </i>(a dialogue on cosmology) and <i>On
cause, principle, and the one </i>(a dialogue on metaphysics). <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Her articles regard Renaissance and Ancient
literature and philosophy, mainly the visual culture of these periods, but also
touch upon other aspects of their mentality, literary production, philosophy,
science. <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;">*</span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"><b>Two colleagues experts in the history of philosophy of
music </b>(not included in the Index)<b>:<o:p></o:p></b></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Prof. Kristina
Yapova and Prof. Neva Kristeva<o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"><a href="http://artstudies.bg/?tshowcase=kristina-yapova&lang=en">http://artstudies.bg/?tshowcase=kristina-yapova&lang=en</a></span></b></span><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p></o:p></span></b></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Prof. Neva
Kristeva:<b style="mso-bidi-font-weight: normal;"> <span class="MsoHyperlink"><a href="http://www.nma.bg/bg/structure/?id=53">http://www.nma.bg/bg/structure/?id=53</a></span></b></span><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p></o:p></span></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;">*<o:p></o:p></span></b></p>
<p class="MsoNormal"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">In the Faculty of Philosophy, SU<o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Silvia Mineva – Faculty of Philosophy, SU,
history of ethics and contemporary ethics: <span class="MsoHyperlink"><a href="https://www.researchgate.net/profile/Silvia_Mineva">https://www.researchgate.net/profile/Silvia_Mineva</a></span>
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Dr. hab. Aneta Karageorgieva (epistemology):</span><span style="font-size: 12pt; line-height: 107%;"> </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">http://phls.uni-sofia.bg/article/1279#tab1285,
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Dr. hab. Maria Dimitrova (contemporary
philosophy, social philosophy): http://phls.uni-sofia.bg/article/1288#tab2168, <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assoc. Prof. Anna Beshkova (logic and analytical
philosophy): http://phls.uni-sofia.bg/article/557#tab920 <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assoc. Prof. Valentina Kaneva (ethics) in English:
http://phls.uni-sofia.bg/article/562#tab929 <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assoc. Prof. Zvetina Racheva (ontology, classical
German philosophy phenomenology) <o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assoc. Prof. Gergana Dineva (ancient and medieval
philosophy): http://phls.uni-sofia.bg/article/3034<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assist. Prof. Dr. Maria Vaneva (ancient and medieval
philosophy):</span><span style="font-size: 12pt; line-height: 107%;"> </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">http://phls.uni-sofia.bg/article/3039<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>Assist. Prof.
Dessislava Danyanova (philosophy of the East):
http://phls.uni-sofia.bg/article/3038<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assist. Prof. Lydia Kondova (Modern philosophy):
http://phls.uni-sofia.bg/article/details/3040<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assist. Prof. Nikoletta Nikolova (philosophy of
education): http://phls.uni-sofia.bg/article/2165#tab2167<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assist. Prof. Tzena Zhelyazkova (ontology,
philosophy of nature and environment): <span class="MsoHyperlink"><a href="http://phls.uni-sofia.bg/documents/articles/2164/cv-zhelyazkova_SU.pdf">http://phls.uni-sofia.bg/documents/articles/2164/cv-zhelyazkova_SU.pdf</a></span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Assist. Prof. Velislava Todorova (logic)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">It’s a pity that the Faculty doesn’t have a web in
English and their work and publications are invisible for the international
community.<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;">***<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Dr. hab. Nonka Bogomilova (BAS)<b style="mso-bidi-font-weight: normal;"> </b><span class="MsoHyperlink"><a href="http://www.policy.hu/todorova/CV.htm">http://www.policy.hu/todorova/CV.htm</a></span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">and many other colleagues from the Institute</span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"> for Philosophy and</span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">
</span><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Sociology </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">in
BAS</span><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"> – </span></b><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Prof.
Nina Dimitrova, Prof. Tanya Batuleva, Prof. Ivanka Stupova, Assoc. Prof. Sylvia
Borisova, Assoc. Prof. Sylvia Serafimova, Assoc. Prof. Doroteya Angelova,
Assoc. Prof. Julia Vaseva and others: see the web of the Institute <span class="MsoHyperlink"><a href="https://ips-bas.org/">https://ips-bas.org/</a><o:p></o:p></span></span></p><p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Prof. Yvanka B. Raynova, working in Wien and the Institute in BAS in Sofia: <a href="https://en.wikipedia.org/wiki/Yvanka_B._Raynova">https://en.wikipedia.org/wiki/Yvanka_B._Raynova</a></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Prof. Dr. Pravda Spassova in the National Academy for Arts:<o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">https://nha.bg/bg/stranica/pravda-dobrinova-spasova-profesor-d-f-n<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Assoc. Prof.
Boryana Angelova-Igova in the National Sports’ Academy:
https://www.nsa.bg/bg/teacher,367<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;">***<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Dr. hab. Dilyana Boteva (Faculty of History,
SU), ancient history and ancient Thracian religion and culture</span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;"> </span><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-bidi-font-family: Helvetica;"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">https://uni-sofia.academia.edu/DilyanaBoteva/CurriculumVitae<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Dr. Hab. Vesselina Vachkova (BAS), mediaeval
history, culture and religion:
https://www.researchgate.net/profile/Vesselina_Vachkova<o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="color: #7030a0; font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 17.12px; mso-ansi-language: EN-US;">Dr. Sofia Angelova from the Technical University </span></span><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 17.12px; mso-ansi-language: EN-US;"><a href="https://unipress.bg/translation-with-a-face">https://unipress.bg/translation-with-a-face</a></span></span></p><p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 17.12px; mso-ansi-language: EN-US;">Dr. Divna Manolova (medieval philosophy): <a href="https://www.facebook.com/divna.manolova">https://www.facebook.com/divna.manolova</a><o:p></o:p></span></span></p><p class="MsoNormal"><span class="MsoHyperlink"></span></p><p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 19.9733px; mso-ansi-language: EN-US;">https://www.york.ac.uk/english/our-staff/divnamanolova/</span></span></p><p class="MsoNormal"><br /></p>
<p align="center" class="MsoNormal" style="text-align: center;"><span class="MsoHyperlink"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">The
champions of the feminist philosophizing and theory: Prof. Miglena Nikolchina
(SU), Prof. Krassimira Daskalova (SU), Director of the MP <i style="mso-bidi-font-style: normal;">History of Women and Gender Studies</i>. Prof. Milena Kirova (SU),
Prof. Nedyalka Videva (SU), Assoc. Prof. Emiliya Dvoryanova (NBU)<o:p></o:p></span></b></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Miglena
Nikolchina<o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://www.researchgate.net/profile/Miglena_Nikolchina">https://www.researchgate.net/profile/Miglena_Nikolchina</a></span></span><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://www.ae-info.org/ae/Member/Nikolchina_Miglena">https://www.ae-info.org/ae/Member/Nikolchina_Miglena</a></span></span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Krassimira
Daskalova</span></span><span class="MsoHyperlink"><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://www.radcliffe.harvard.edu/people/krassimira-daskalova">https://www.radcliffe.harvard.edu/people/krassimira-daskalova</a></span></span><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://en.wikipedia.org/wiki/Krassimira_Daskalova">https://en.wikipedia.org/wiki/Krassimira_Daskalova</a></span></span><span class="MsoHyperlink"><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Philosopher and
prolific writer Emiliya Dvoryanova: </span><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">http://www.contemporarybulgarianwriters.com/1-writers/<b style="mso-bidi-font-weight: normal;">emilia-dvoryanova/</b></span><b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></b></p>
<p class="MsoNormal"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">Prof. Nedyalka Videva (1951-2020): <span class="MsoHyperlink"><a href="https://bg.wikipedia.org/wiki/%D0%9D%D0%B5%D0%B4%D1%8F%D0%BB%D0%BA%D0%B0_%D0%92%D0%B8%D0%B4%D0%B5%D0%B2%D0%B0">https://bg.wikipedia.org/wiki/%D0%9D%D0%B5%D0%B4%D1%8F%D0%BB%D0%BA%D0%B0_%D0%92%D0%B8%D0%B4%D0%B5%D0%B2%D0%B0</a></span></span><span class="MsoHyperlink"><span style="font-size: 12pt; line-height: 107%;"><o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><a href="https://www.uni-sofia.bg/index.php/novini/novini_i_s_bitiya/in_memoriam74">https://www.uni-sofia.bg/index.php/novini/novini_i_s_bitiya/in_memoriam74</a><o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>*****<o:p></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US;">Many other feminist theorists, publications, collections of articles,
etc., on the web of the Bulgarian Association of the University Women </span></span><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 12pt; line-height: 107%;">http</span></span><span class="MsoHyperlink"><span style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%;">://bauw-bg.com/</span></span></p><p class="MsoNormal"><span style="font-family: "Palatino Linotype", serif; font-size: 12pt;">Last, but noy least: three translators of
contemporary philosophy with tens of precious translations, introductions and
commentaries to them: Todorka Mineva, Antoinette Koleva and Maria Dobrevska
(literary pseudonym Maria Karo)</span><span style="font-family: "Palatino Linotype", serif; font-size: 12pt; mso-spacerun: yes;"> </span></p>
<p class="MsoNormal"><br /></p>
<p class="MsoNormal"><br /></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p><span style="text-decoration: none;"> </span></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p><span style="text-decoration: none;"> </span></o:p></span></span></p>
<p class="MsoNormal"><span class="MsoHyperlink"><span lang="EN-US" style="font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-ansi-language: EN-US;"><o:p><span style="text-decoration: none;"> </span></o:p></span></span></p>
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<p class="MsoNormal"><o:p> </o:p></p>
<p class="MsoNormal"><span style="background: white; color: #373737; font-family: "Palatino Linotype",serif; font-size: 14pt; line-height: 107%; mso-bidi-font-family: Helvetica;"><o:p> </o:p></span></p>
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<p class="MsoNormal"><o:p> </o:p></p>Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-6893094324940916182018-07-23T21:57:00.000-07:002018-07-23T21:57:29.492-07:00translating the subtleties<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: center;">
Translating the Subtleties. The Philosophical Categories in the Symeon Collection (Symeon’s Miscellany)</div>
<div style="text-align: center;">
Dimka Gicheva-Gocheva, Diana Atanassova</div>
<br />
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Pre-print publication of an article expected to be published in vol. No 18 of</div>
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We express once again our gratitude to Prof. Anisava Miltenova, who is the editor of the journal and who has invited us to participate in the International conference </div>
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<a href="http://ilit.bas.bg/bg/events/950-medieval-slavonic-literatures-in-the-digital-age.html" style="color: #0c5390; text-decoration-line: none;">Средновековните славянски литератури в дигиталната ера: таксономия на термините и реален текст в ръкописите 25-26 октомври, 2017 г.</a></div>
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The medieval Slavonic literatures in the digital epoch: taxonomy of terms and real text in the manuscripts</div>
<br />
Our work on the Old Bulgarian translation of the philosophical and theological categories in the Symeon’s Miscellany (Simeonov Sbornik) began in the autumn of 2016 – the year of the 2400 anniversary of Aristotle’s birth. We are still in the very beginning of a research, which might take years to be properly accomplished, and the primary results shared in this paper should be considered rather as a program for a future study and work hypotheses, not as indisputable conclusions.<br />
It the autumn of 2016 we realized that it is no longer so difficult to start a study on this thought-provoking topic due to several important favorable circumstances, to which we are greatly indebted.<br />
First, there are three excellent volumes of the Symeon’s Miscellany at the disposal of the scholarly community. The Old Bulgarian translation and the studies done so far are published in the first volume, the dictionary and the indexes are in the second volume, and the Greek original is in the third volume.<br />
Second, what is of great help for all interested in the problem: we have an excellent translation in modern Bulgarian of The Book of Salvation (Спасителна книга) – which is the Greek original of the Symeon’s Miscellany.<br />
Third, the Bulgarian translations of the most important texts of the classical Greek philosophy, and especially of the treatises of Aristotle, published in the recent decades, are also considerable. Moreover, all these publications , which have appeared in the past quarter century, are supplied with meticulous notes and abundant commentaries, and possess extremely rich indexes of thousands of terms, categories and concepts. Precisely the ones, which have been fundamental not only for the classical Greek and Byzantine philosophy of the remote past, but are an immanent part of the philosophical and theological discourse of the present day as well.<br />
This has been one of the most motivating stimuli for our research, which, let us reiterate it once again, is still in the initial status. When we study translations from classical or Byzantine Greek into Old Bulgarian made centuries ago, we usually encounter two aspects of the question how: firstly, the how of the linguistic rendering, the how of the translation techniques used for one term or another. Morphemic imitation of the structure of the translated word, coining of new words, semantic rendering of the sense, accompanied with an explanation of the meaning, etc. This is the most obvious first step of every study in this field. The second aspect is that of evaluating the how: shall we praise or, on the contrary, express regrets in respect of the translator’s work. What engenders and causes the positive or negative evaluation of the techniques used by the Old Bulgarian translators centuries ago, which some contemporary scholars do not hesitate to express ? What are the conceptual premises for some of their judgements, especially when they are not favorable towards the writings of the past, and particularly to some of their translations available in Old Bulgarian?<br />
Besides these two inherent aspects of the question how, a third one has arisen in the last three decades in Bulgaria. We have a long, in fact millennium long tradition of translating old Greek and Byzantine texts into Old Bulgarian, but with respect to the philosophical and theological terminology used nowadays, are we obliged to follow the patterns of the past, the forms of the language, suggested by this millennium long tradition? This question is not only ardently debated theoretically, but has also had practical implications for the translation of some of the most important treatises of Aristotle. Among these newer publications there are some which present Aristotle to the Bulgarian readers as Aristoteles latinus. Aristotle speaks to our reader using words such as substantia, accidentia, subiectum etc., because of the strong conviction of some of our respectable scholars that especially the six logical writings, comprised in the Organon, should not follow the linguistic matrix of the Old Bulgarian equivalents of the most important terms and categories, but stick to their Latin translations. Thus, these theoretical disputes and practical issues of present-day academic and cultural life have made the research on the Symeon’s Miscellany both urgent and rewarding.<br />
<br />
1.<span style="white-space: pre;"> </span>The Importance of the Symeon’s Miscellany with regard to the formation of the Bulgarian philosophical language<br />
<br />
This precious Miscellany, compiled in the so-called Golden age of Bulgarian culture and the literacy during the reign of king Symeon the Great, has tremendous value. The content and the structure of this encyclopedic compilation, its language and style, its appearance and distribution, its influence and legacy, have received attention from the best Slavic studies scholars . In order to be brief, let us refer to two estimations in recent works.<br />
Firstly, in the conclusion of the Introduction to their translation of the Book of Salvation (into modern Bulgarian), Prof. Petya Yaneva and Sergei Ivanov summarize the rich variety of the encyclopedia. The Miscellany impresses with the amazing thematic scope of answers to general and specific questions – from fundamental dogmatic problems, posed by the Old and the New Testament, through issues with which every educated person should be familiar, to some everyday life and style matters. Prof. Petya Yaneva and Sergey Ivanov stress the fact that the number of the quoted writings and authors is respectable. Moreover, besides the explicit ones, there are plenty of hidden quotations from numerous ancient writers – geographers, historians, philosophers.<br />
“This variety tells a lot about the multifaceted interests and tastes of the medieval reader and rejects the opinion of the limited role of these collections in the medieval intellectual and spiritual life. People were interested in the highest Christian dogmatic and liturgical practice, but also in ancient philosophy, in literary theory, in geography, in human nature, but in precious stones as well; in the garments of priests and the symbolics they carry; in medicine; in the female character and many other topics. At the same time, the extreme difficulty of some of these texts testifies that in the society there were individuals possessing immense erudition and capable of understanding them. In Bulgaria there had been people, who not only had been capable to understand, but also to translate them. That is why this collection is among the proofs that the so-called Golden age during the reign of king Symeon in Bulgaria is not a mirage, fancied by scholars, but reality, which includes our territories in a broader cultural areal…<br />
With respect to the formation of the Bulgarian philosophical and theological language, the Symeon’s Miscellany is an extremely important source because from f. 222 to f. 237 a range of philosophical issues is discussed as answers to questions 29 and 30. This section of the writing includes clarification of terms, categories and concepts from the classical Greek and/or the Christian philosophy. This part of the encyclopedia is a real thesaurus for the historians of philosophy and theology, conceived and expressed in Greek, because:<br />
1. the entries are many; 2. the terms are not just mentioned, but are properly defined and their meaning is explained; 3. the provided explanations of their meaning and sense are heterogeneous and point to different philosophical ancestors: some of them have Platonic and/or Aristotelian origin; others are part of the Neoplatonic conceptual and linguistic universe; a third part has strictly Christian genealogy.<br />
If we add to these three features of the philosophico-theological section of the Symeon’s Miscellany the question of how these entries have been rendered into Old Bulgarian by the translator(s) millennium ago (in the three aspects of the how, mentioned above), we will realize that this segment of the writing represents a considerable challenge for scholars from several disciplines and demands profound interdisciplinary research.<br />
Compared with the numerous studies devoted to the general historic, cultural, linguistic, literary, paleographic, ornamental etc. merits of the Symeon’s Miscellany, the segment with the philosophical and theological categories has received relatively less attention so far. One recent study should be taken into account as groundbreaking. This is the article Conceptual structure and linguistic characteristics of the categories andlinguistic terms in the Symeon’s Miscellany by Dr. Adriana Christova and Prof. Ivan Christov . The study is preoccupied with the lexico-morphological and syntactic formation of the terms. It is to be followed by a monograph, which will clarify the significance of these terms as concepts in the thinking of several important philosophers, starting of course with Aristotle - the most important thinker to have exerted powerful influence on the Byzantine compilers of this segment of the encyclopedia. In the conclusion to their rigorous study founded on the idea of the ontological dominance of the terms in the philosophical chapter, Prof. Christov and Dr. Christova state that they have demonstrated all the types of lexico-morphological and syntactic formation of the terms. The overwhelming majority, accounting for 90% of the overall number of terms, are terms-words. The study shows the formative prefixes and suffixes. The evaluation of the work of the translator(s) is highly positive and rejects some negative assumptions: the translation is not literal and does not imitate the morphemic structure of the Greek terms, which are not calqued without genuine understanding. On the contrary - the translator has very often substituted one type of substantivized linguistic unit with another, belonging to a different part of speech, because the intuition of the mother tongue and the contextual meaning of the text have prompted it. Prof. Christov and Dr. Christova have also pointed out that the number of the Old Bulgarian suffixes and suffixoids is twice bigger than that of the Greek ones.<br />
The application of the strictest quantitative linguistic methods and the scrutiny of the conceptual analyses bring Prof. Christov and Dr. Christova to the following conclusion:<br />
„From the point of view of the history of philosophy we have to admit the depth of the text. It contains a sketch of the fundamental ontological categories elaborated for the needs of the Orthodox theology. The Old Bulgarian translator faced a serious challenge, but his efforts constituted a high initial achievement of the national philosophical culture. A part of the terms used by the translator create a permanent lexical layer sustaining the contemporary philosophical usage in Serbian, Bulgarian and Russian. Some examples are: видъ (εἶδος), родъ (γένος), своиство (ἰδιότης), ѥстьство (φύσις), лишениѥ (στέρησις), бꙑтиѥ (ὕπαρξις, τὸ εἶναι), раꙁѹмъ (λόγος), мѣра (μέτρον), качьство (ποιότης), количьство (ποσότης), тождьство (ταυτότης) etc. That is why this translation occupies a prestigious place not only in the Bulgarian, but also in the Slavic philosophical tradition.” .<br />
We support the conclusion of the two colleagues and could add to their list many other important ontological terms omitted by them because of the already mentioned controversy: the theoretical disputes and the translational practices of the past three decades in Bulgaria surrounding the dilemma of how. How to translate the classical Greek logical categories and ontological concepts: according to our millennium long tradition or in conformity with their Latin equivalents? At the top of this mountain of controversies is the debate how to translate οὐσία – as „същност” or битие, or as „субстанция”. There are at least ten more ontological concepts whose translation may be inspired nowadays by the achievements of the translators of the Symeon’s Miscellany.<br />
<br />
2.<span style="white-space: pre;"> </span>Immanent difficulties in the analysis of the philosophical categories<br />
<br />
Even when the section of the Symeon’s Miscellany (f. 222-237) with the philosophical and theological categories is read only in the original, without tackling the issue of translation, the study is thought-provoking for the historian of philosophy. In the first place, there are fundamental terms of the classical Greek philosophy which have triadic nature. Many of them have three facets - logical, linguistic and ontological. The difficulties of their proper interpretation and translation derive from the impossibility to separate this unity of the three aspects in any other language.<br />
Another problem arises from their genealogy. Some of them belong to the most inherent conceptual kernel of the Platonic, and especially of the Aristotelian thinking. These are the ontological pillars οὐσία, φύσις, γένος, εἶδος as well as all the terms listed in the conclusion of the study of Ivan Christov and Adriana Christova, quoted above.<br />
Some of the other philosophical terms in this section are either never mentioned by Plato and Aristotle in classical Greek philosophical texts, or although appearing in some texts as words, their usage is peculiar, non-terminological, every-day and technical. They have become ontological concepts much later. In the history of the late pagan and early Christian philosophy there is clear evidence about several humble words which have remained unrecognized as possible philosophical tools for centuries, and whose dialectical strength was appreciated only in Late Antiquity. There are concepts which have Neoplatonic origin, and in the Symeon’s Miscellany they come close to the definitions proposed by Plotinus in the Enneads, book VI, chs.1-3, or the Introduction (*Eisagoge) to the Categories of Aristotle by Porphyry. Undoubtedly, ὑπόστασις – собьство – ипостаса (ипостас) is one such concept. In modern Bulgarian, it is translated as ипостас in Christian writings, and as хипостаза in the case of pagan philosophers adhering to the Neoplatonic school. Only a further detailed analysis may prove or refute the conjecture that the Byzantine philosopher, who wrote these chapters of the Symeon’s Miscellany, followed the thinking of Plotinus, book V, ch. 1. Of course, in the Symeon’s Miscellany, this essential Neoplatonic concept is appropriated and follows the conception model of the Cappadocian Fathers .<br />
The third group of concepts has explicit Christian and theological origin, and in the first place among them is πρόσωπον – лицe - лице (лице). This is the great conceptual novelty of the early dogmatics of the 3rd and the 4th centuries, which became widespread after 381 AD and after the changes in the Creed, approved at the Second Council of Constantinople.<br />
Another cluster of questions arises around the definitions and the explanations of the concepts ἴδιον, διαφορά, συμβεβηκός and the predication of γένος and εἶδος. Are there hidden quotations from Porphyry’s Eisagoge in the Book of Salvation, and if there are such tacit borrowings, to what extent are they applied?<br />
Let us give an example with regards to διαφορά - раꙁличьѥ - разлика (видово различие in the contemporary translations in modern Bulgarian). To whom stands closer the Byzantine philosopher when he defines it like that: Διαφορὰ δέ ἐστι το κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ τί ὲστι κατηγορούμενον. Does the Byzantine philosopher remain faithful to Aristotle, who vastly uses this conceptualization not only in the Metaphysics, but in all the biological treatises as well, or does in this case the Byzantine author of this part of the encyclopedia adheres much more to the Neoplatonic paradigm of thought?<br />
There are many similar general questions, which might receive proper answers only after profound study. For the purposes of the present paper, let us confine ourselves to the statement that they exhibit the discussed section of the Symeon’s Miscellany as an extremely interesting sketch of topics in philosophical, theological, linguistic and literature terms and concepts with millennium long history.<br />
<br />
3.<span style="white-space: pre;"> </span>Exemplifying the subtleties<br />
<br />
Let us focus on two conceptual pairs, discussed in two chapters: Περὶ ποσοῦ καὶ ποσότητος О количьствѣ и о мѣремꙑихъ; Περὶ ποιοῦ καὶ ποιότητος О качьствѣ и о творитвьнѣѣмь<br />
<br />
<br />
Symeon’s Miscellany, 3 (Симеонов сборник, Т. 3, стр. 1076-1079)<br />
<br />
Περὶ ποσοῦ καὶ ποσότητος<br />
<br />
Ποσότης μέν ἐστιν αὐτὸ τὸ μέτρον καὶ ὁ ἀριθμός, ὁ μετρῶν καὶ ὁ ἀριθμῶν, πόσα δὲ τὰ τῷ ἀριθμῷ καὶ μετρῷ ὑποκείμενα· ἤγουν τὰ μετρούμενα καὶ ἀριθμούμενα. Τῶν δὲ ποσῶν τὰ μέν εἰσι διωρισμένα, τὰ δὲ συνεχῆ. Διωρισμένα μέν εἰσι τὰ ἀπ’ ἀλλήλων κεχωρισμένα, ὡς ἐπὶ δέκα λίθων ἢ ι´ φοινίκων· ταῦτα γὰρ κεχωρισμένα εἰσὶν ἀπ’ ἀλλήλων καὶ ἀριθμεῖσθαι λέγονται, εἰ μὴ διὰ σμικρότητα καὶ πλῆθος μετρηθῶσι μοδίῳ ἤ τινι τοιούτῳ, ὥσπερ σῖτος καὶ τὰ ὅμοια. Συνεχῆ δέ, ὅτε ἕν ἐστι τὸ μετρούμενον, ὥσπερ ἓν ξύλον εὑρίσκεται δίπεχυ καὶ τρίπεχυ ἢ λίθος, ἤ τι τοιοῦτον καὶ ἓν ὑπάρχον μετρεῖται, καὶ διὰ τοῦτο λέγεται συνεχὲς ποσόν. Ποσὸν τοίνυν λέγεται, ἤτοι καὶ ποσότης, ἀριθμὸς καὶ ὄγκος, καὶ χρόνος, καὶ τὰ διαστήματα. Ἀριθμὸς μὲν οἷον μονάς, δυάς, τριὰς καὶ οἱ ἐφ’ ἑξῆς ἀριθμοί. Ὄγκος δὲ οἷον μικρόν, μέγα, στατήρ, τάλαντον καὶ τὰ τοιαῦτα. Χρόνος δὲ οἷον ὥρα, ἡμέρα καὶ μήν, καὶ ἐνιαυτὸς. Διάστημα δὲ οἷον μῆκος, πλάτος, βάθος.<br />
<span style="white-space: pre;"> </span>О количьствѣ и о мѣремꙑихъ<br />
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Количьство оубо ѥсть сама та мѣра мѣрѧштиꙗ и чьтѹштиꙗ· коликоже ѥже подъ чисменьмь и мѣроѭ подъложить· рекъше мѣримаꙗ и чьтомаꙗ· количьства же ова сѫть раꙁлѹчѧѥма· ова же съдрьжима· раꙁлѹчаѥмаꙗ же сѫть ꙗже сѧотъ себе раꙁлѹчаѭть· ꙗкожесе три десѧти камꙑкъ или о десѧти фѹникии та бо раꙁлѹчена сѹть отъ себе и чьтома наричѫть сѧаште не мальствомь и множьствъ-м-ѣ-рима бѹдѹть· спѹдъмь илиинѣмь тацѣмьжде акꙑ пшеницаи прокоѥ· съдрьжаштаꙗ же сѧѥгда ѥсть мѣримоѥ<ѧ>кожесе ѥдино дрѣво обрѣтаѥть сѧдъвоѭ локътѫ· или трии локътъ· или камꙑкъ иличьто такꙑихъ иѥдино сꙑ мѣрить сѧ· да сего дѣлѧнаричеть сѧсъдрьжимаꙗ мѣра· число же наричеть сѧрекъше раꙁночьтомоѥи множьство и врѣмѧи растоꙗниꙗ·числоѹбо рекъше ѥдиньница дъвоица троица·и прокаꙗ числа· мѣра же рекъше малъ великъ· статирь талантъ и такаꙗжде· врѣмѧ же рекъше чѧсъ дьнь и мѣсѧць и лѣто· дальство же рекъше длъгота широта глѹбꙑни.<br />
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Symeon’s Miscellany, 3 (Симеонов сборник, Т. 3, стр. 1078-1080)<br />
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Περὶ ποιοῦ καὶ ποιότητος<br />
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Ποιότης ἐστὶν ἐνούσιος δύναμις οἷον ἐπὶ μὲν τῶν γενῶν αἱ συστατικαὶ διαφοραί, τουτέστι λογικότης, θνητότης, ἀθανασία καὶ τὰ ὅμοια, ἐπὶ δὲ ἀσωμάτων λογικῶν νοερότης, ἀυτεξουσιότης, ἀεὶ κινησία, ἐπὶ δὲ τῶν σωμάτων χρῶμα οἷον λευκότης, μελανότης, ξανθότης καὶ τὰ τοιαῦτα, καὶ σχῆμα οἷον περιφερές, εὐθύ, καμπύλον, τετράγωνον καὶ τὰ ὅμοια· καὶ πάλιν ὑγρότης, ξηρότης, θερμότης, ψυχρότης, μαλακότης, σκληρότης, μανότης, πυκνότης· καὶ οἱ χυμοί, οἷον ὀξύτης, γλυκύτης, δριμύτης καὶ τὰ ὅμοια. Ποιότης οὖν ἐστιν, καθ’ ἣν ποιότητες ὀνομάζονται παρωνύμως ὡς μετέχοντες τὰ ἀυτῆς. Ἐκ γὰρ τῆς φρονήσεως φρόνιμος λέγεται ὁ ἔχων τὴν φρόνησιν καὶ θερμὸς ὁ ἔχων τὴν θερμότητα. Λέγεται δὲ πολλάκις καὶ αὕτη ἡ ποιότης ποιόν, ὥσπερ καὶ το ποσόν ποσότης, τῆς δὲ ποιότητος εἶδός ἐστιν καὶ ἡ δύναμις, καὶ ἡ ἐνέργεια· ἅτινα οὔκ εἰσιν μὲν ἐνέργεια, ἔχουσι δὲ ἐπιτηδειότητα καὶ δύναμιν φυσικήν. Λέγεται γὰρ ἡ μὲν κατ’ἐπιτηδειότητα, ἡ δὲ κατ’ἕξιν, ἤγουν ἐνέργειαν. Κατ’ ἐπιτηδειότητα μέν, ὡς ὅταν εἴπωμεν τὸ παιδίον δυνάμει γραμματικὸν εἶναι, καθότι ἔχει ἐπιτηδειότητα πρὸς τὸ γενέσθαι γραμματικόν. Κατ’ ἕξιν δέ, ὡς ὅταν εἴπωμεν τὸν ἠρεμοῦντα γραμματικόν· δύναται μετὰ τὴν ἠρεμίαν τὴν τέχνην ἐνδείξασθαι. Ἢ ὡς ἐπὶ τοῦ κόκκου τοῦ σίτου·τοῦτο γάρ πῃ μὲν στάχυς ἐστίν, καθ’ ὃ ἀποστελεῖ στάχυν σπειρόμενος, ἐνεργείᾳ δὲ οὔκ ἐστιν στάχυς, ἀλλὰ σίτος κατὰ τὸ χλιαρόν. Ἐνεργείᾳ μὲν οὔτε ψυχρόν, οὔτε θερμόν ἐστιν, δυνάμει δὲ πάντως, καθ’ὃ δύναται γενέσθαι ψυχρὸν μὲν ψυχώμενον, θερμὸν δὲ θερμαινόμενον. Καὶ πάλιν τὸ παιδίον ἐνεργείᾳ μὲν οὔτε ἀρετὴν λέγεται ἔχειν, οὔτε κακίαν, δυνάμει δὲ πάντως, καθ’ ὃ δύναται σχεῖν. Λέγεται δύναμις καὶ ἡ ἰσχύς, καὶ ὁ στρατός.<span style="white-space: pre;"> </span>О качьствѣ и о творитвьнѣѣмь<br />
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Качьство ѥсть въсѫщьнаꙗ сила· рекъше о родѣхъ ѹбо съставьнаꙗ роꙁличьꙗ· рекъше словесьноѥ съмрьтьноѥ· бесъмрьтьѥ·и прокаꙗ·о бесплътьнꙑихъ же словесьныихъ· роꙁѹмьноѥ самовластьноѥ присношьстьноѥ·о тѣлесехъ же тварь· рекъше бѣлота чрьнота рѹсость и такаꙗ·и видъ· рекъше обьло право· прѣведено на четвьрьти·и подобьнаꙗ сии пакꙑ мокрота· сѹхота· теплота· стѹдено· мѧкота· жестокоѥ· рѣдъко·чѧстое·и глѣни· рекъше гнѣвьноѥ· сладъкоѥ· бридъкоѥ·и подобьнаѧ·качьство ѹбо ѥсть по немѹже каци дрѹꙁии наричѫть сѧ· съ имене ѥкоже приѥмлюште отъ него·отъ мꙋдрости бо мѹдръ наричеть сѧ· ꙗкоже имꙑ мѹдрость·и теплъ ижеимать топлотѹ· наричеть же сѧ многашьдꙑ и само то качьство какоѥ· ꙗкоже имѣра число·качьствꙋ же видъѥсть и силаи дѣиство· ꙗже не сѹть ѹбо дѣиство·имꙋть же ѹстроии силѹѥстьствьнѹѭ· наричеть бо сѧ ова по ѹстроѥнию ово по нравѹ рекъше по дѣиствѹ по покошьнѹѹмѹ же· како се ѥгда речемъ дѣтиштѫ силоѭ кънижьникъ бꙑти има·имьже има покошьноѥ ꙗкоже бꙑти кънїхъчии· по нравѹ же ꙗкоже ѥгда речемъ млъчаштѫѹмѹ кънигъчиѭ можеть по млъчании хꙑтрость покаꙁати·или ꙗкоже о ꙁрьнѣ пьшеничьнѣ· се бо овогда класъ ѥсть· ѥгда створи класъ ꙁьрѣѧ дѣиствъмь же нѣсть класъ нъ пьшеница·и топлоѥ дѣиствъмь ѹбо ниѥ топло ниѥ горѧште· силоѭ же всѧко по немѹже можеть стѹденоѥ ѹбо стѹдимо· тепло же грѣѥмо·и пакꙑ дѣтишть ни добротꙑ имꙑ ни ꙁлобꙑ силоѭ же вьсѧко по неиже имѣти нарицаѥть сѧ силаи мошть и вои⁘<br />
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These two pairs of concepts are excellent illustration of the high difficulty of the envisaged chapters and the philosophical sophistication of the authors of the Miscellany.<br />
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Concerning περὶ ποσοῦ καὶ ποσότητος, О количьствѣ и о мѣремꙑихъ, we may note the following.<br />
First, the grounds for distinguishing between them are highly speculative, in the most positive aspect of the word ‘speculative’, as the supreme level of dialectics. Of course, the distinction goes back to the famous treatises of Aristotle. We may compare at length how they are defined and exemplified in the Categories (ch. 4 and 6) and in the Metaphysics (book Delta, V, ch. 13 and book Lambda, ch. 5, 1071 а 27).<br />
Second, the author(s) of the Symeon’s Miscellany conceive of this speculative distinction in an even more speculative manner, defining it like that: Ποσότης μέν ἐστιν αὐτὸ τὸ μέτρον καὶ ὁ ἀριθμός, ὁ μετρῶν καὶ ὁ ἀριθμῶν, πόσα δὲ τὰ τῷ ἀριθμῷ καὶ μετρῷ ὑποκείμενα· ἤγουν τὰ μετρούμενα καὶ ἀριθμούμενα. Количьство оубо ѥсть сама та мѣра мѣрѧштиꙗ и чьтѹштиꙗ· коликоже ѥже подъ чисменьмь и мѣроѭ подъложить· рекъше мѣримаꙗ и чьтомаꙗ. In an intentionally literal translation this will sound like that: Quantity-ness is the measure itself and the number, which measures and counts those things that might be subjected to counting and measurement: that is the measurable and the numberable things. Or a shorter explanation: quantity-ness is both the measure and the measured, the number and the numbered (counted and/or enumerated).<br />
Third, the usage of ὑποκείμενα – one of the specific Aristotelian terms with triadic nature, is even more tricky. Obviously, in this case its meaning is neither grammatical, syntactic (the subject in a sentence), nor logical (the subject in a proposition to which the predicates are predicated). Here ὑποκείμενα functions ontologically and means ‘the measurable and the numberable things’, ‘those things that might be subjected to counting and measurement’, everything which is susceptible to counting and measurement.<br />
Fourth, in the next lines another important pair comes to the fore: the discrete and the continuous. The Byzantine authors introduce the dychotomy between the divisible and the indivisible, continuous things: Τῶν δὲ ποσῶν τὰ μέν εἰσι διωρισμένα, τὰ δὲ συνεχῆ. Further on, the authors follow strictly Aristotle.<br />
Fifth, the terms ‘number’, ‘magnitude’, ‘time’ and ‘distance’, or even better ‘extension’ (διάστημα), are not defined, but are properly exemplified.<br />
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Concerning περὶ ποιοῦ καὶ ποιότητος, О качьствѣ и о творитвьнѣѣмь,we may note the following.<br />
First, we may once again go back to Aristotle’s treatises to look for the beginning of the distinction: in the Categories (the pair is discussed at length in chapter 8, 8b25-11a37) and in the Metaphysics (ποιόν is clarified in the philosophical vocabulary – book Delta, ch. 14 and book Каppа, ch. 12,1018а 18, 1021а 12, 1022b 15, 1024b 6-9, 1068a 9, 1020b 1-16).<br />
Second, the closer examination of the definition of the quality-ness reveals that there are two stronger conceptual actors defining the definiendum: Ποιότης ἐστὶν ἐνούσιος δύναμις οἷον ἐπὶ μὲν τῶν γενῶν αἱ συστατικαὶ διαφοραί, τουτέστι λογικότης, θνητότης, ἀθανασία καὶ τὰ ὅμοια. Качьство ѥсть въсѫщьнаꙗ сила· рекъше о родѣхъ ѹбо съставьнаꙗ роꙁличьꙗ· рекъше словесьноѥ съмрьтьноѥ· бесъмрьтьѥ·и прокаꙗ·<br />
a)<span style="white-space: pre;"> </span>The first of them is δύναμις, which has the traditional meaning of ‘power’, ‘might’, ‘strength’, ‘force’ and the more unpopular mathematical meaning of ‘the diagonal in a triangle with a right angle’. Precisely this geometrical meaning is used by Plato in the Theaetetus, in the three untranslatable pages with the puzzle about the 17 right-angled triangles (147c–148e). But in the specific vocabulary of Aristotle, to which the author of the Symeon’s Miscellany loyally adheres, it has the function of a modal category and means, depending on the context, ‘possibility’, ‘potentiality, or potency’, ‘faculty’, ‘capacity’. We see that the Оld Bulgarian translator has decided to stay faithful to the etymology rendering ἐνούσιος δύναμις as въсѫщьнаꙗ сила.<br />
b)<span style="white-space: pre;"> </span>The second actor is the ontological concept of συστατικαὶ διαφοραί - the constituent differences, the differentiae specificae, which are immanent characteristics in every existing thing. The examples that follow are easy to understand, because they are suggested in a convincing dychotomy. Some of the qualities, which are mentioned, pertain to creatures, who are endowed with reason and are mortal, i. e. the humans. Others of the qualities are characteristics of creatures, endowed with reasohn and immortal, i.e. all bodiless entities.<br />
Third, the chapter, devoted to the discussion of the seeming paronims and synonyms ‘quality and quality-ness’ explicates the conceptual training of the author in the Aristotelian modal paradigm ἡ δύναμις καὶ ἡ ἐνέργεια, which regarding the different contexts means potency-actuality, or potentiality-actualization, or probability-realization, or predisposition-fulfillment. It is amazing, but true: the word ἐνέργεια never ever existed in the Greek language and is among the hundreds of words and strange phrases coined by Aristotle. There is a sentence in which six philosophical terms from the tools of the peculiar Aristotelian stock are used: τῆς δὲ ποιότητος εἶδός ἐστιν καὶ ἡ δύναμις, καὶ ἡ ἐνέργεια· ἅτινα οὔκ εἰσιν μὲν ἐνέργεια, ἔχουσι δὲ ἐπιτηδειότητα καὶ δύναμιν φυσικήν. Λέγεται γὰρ ἡ μὲν κατ’ἐπιτηδειότητα, ἡ δὲ κατ’ἕξιν, ἤγουν ἐνέργειαν.<br />
качьствꙋ же видъѥсть и силаидѣиство· ꙗже не сѹть ѹбо дѣиство·имꙋть же ѹстроии силѹѥстьствьнѹѭ· наричеть бо сѧ ова по ѹстроѥнию ово по нравѹ рекъше по дѣиствѹ.<br />
From the examples, offered afterwards, we may infer that the author of the Symeon’s Miscellany is familiar with the treatise On the Soul (in Latin De anima), because the anthropological and epistemological meaning of δύναμις as capacity and/or faculty of the human soul (to see, hear, smell, touch, taste, learn and understand) is vastly engaged.<br />
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Минчева 1991: Минчева А. „Старобългарският книжовен език в Симеоновия сборник по преписа от 1073 г.” - Симеонов сборник 1, 162-181.<br />
Симеонов сборник 1: Симеонов сборник (по Светославовия препис от 1073 г.). Том 1. Изследвания и текст. София, 1991. (Под общата ред. на акад. Петър Динеков).<br />
Симеонов сборник 2: Симеонов сборник (по Светославовия препис от 1073 г.). Том 2. Речник-индекс. София., 1993. (Под общата ред. на акад. Петър Динеков). <br />
Симеонов сборник 3: Симеонов сборник (по Светославовия препис от 1073 г.) Том 3. Гръцки извори, София, 2015 (Гръцки текст и изследване: Петя Янева).<br />
Спасителна книга 2008: Спасителна книга (Гръцкият оригинал на Симеоновия сборник). София, 2008. (Превод Петя Янева и С. Иванов).<br />
Христов 2008: Христов, И. „Сравнително изследване на превода на Аристотеловите философски термини на латински и в славянската традиция.” - Архив за средновековна философия и култура, свитък XIV. София, 2008, 333-374.<br />
Христова 1991: Христова В. „Библиография” - Симеонов сборник 1, 182-189.<br />
Христова, Христов 2013: Христова, А., И. Христов. „Понятийната структура и лингвистичната характеристика на категориално-логическите термини в Симеоновия сборник.” – Български философски преглед, 3, 2013, 15-61.<br />
Христов 2014: Христов, И. В: „Предговор” и „Гръцко-славянски паралели” - Свети Йоан Дамаскин. Извор на знанието. I. Философски глави. За ересите. София, 2014, 11-15, 335-38.<br />
Христова-Шомова 2016: Христова-Шомова, И. „Богословският термин οὐσία и неговите преводи.” – В: Бог бе слово. Етюди върху християнството, видяно през призмата на езика. София, 2016, 93-107.<br />
Христова-Шомова 2016: Христова-Шомова, И. „Богословският термин ὑπόστασις и неговите преводи.” – В: Бог бе слово. Етюди върху християнството, видяно през призмата на езика. София, 2016, 108-126.<br />
Armstrong 1967: Armstrong, A. H. (ed.) The Cambridge History of Later Greek and Early Medieval Philosophy. CUPress, 1967.<br />
Cunliffe-Jones 1978: Cunliffe-Jones, Hubert. (ed.) A History of Christian Doctrine. Edinburgh, 1978.<br />
Frend1984: Frend, W. H. C. The Rise of Christianity. Philadelphia: Fortress Press, 1984.<br />
Lampe 1978: Lampe, G. W. H. „Christian Theology in the Patristic Period.” - A History of Christian Doctrine (Cunliffe-Jones, Hubert (ed.)). Edinburgh, 1978, 21-180.<br />
Merlan 1967: Merlan, P. „Greek Philosophy from Plato to Plotinus.” - The Cambridge History of Later Greek and Early Medieval Philosophy.”, CUPress,1967, 14-136 .<br />
Racheva 2014: Racheva, Tzvetina (ed.). Christianity and Philosophy. Vol. I . Sofia, 2014.<br />
Remes, Slaveva-Griffin 2014: Remes, P., S. Slaveva-Griffin (eds.) The Routledge Handbook of Neoplatonism. Acumen Publishing, 2014.<br />
Sheldon-Williams 1967: Sheldon-Williams, I. P. „The Greek Christian Platonic Tradition from the Cappadocians to Maximus and Eriugena.” - The Cambridge History of Later Greek and Early Medieval Philosophy, CUPress, 1967, 425- 513.<br />
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Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-73844968471092510392018-05-29T02:51:00.001-07:002018-05-29T03:14:54.700-07:00handout on Epinomis<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">Tbilisi State University Ivane Javakhishvili<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">International Conference</span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">Plato’s Philosophy in Interdisciplinary Context<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">Souls and bodies in the <b><i>Epinomis<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt; line-height: 115%;">[1]</span></b></span><!--[endif]--></span></span></a><o:p></o:p></i></b></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">Dimka
Gicheva-Gocheva<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">Sofia
University “Saint Kliment</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 10.0pt;"> </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;">Ohridsky”<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt;"><a href="mailto:dimka.gocheva@gmail.com">dimka.gocheva@gmail.com</a>; gichevagoc@phls.uni-sofia.bg<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 10.0pt;">29
May 2018</span><span style="font-family: "palatino linotype" , serif; font-size: 10.0pt;"><o:p></o:p></span><br />
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 10.0pt;">(handout)</span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Some
conjectures about the context: the problem of <i>phronesis</i> <o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><i><br /></i></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span>In the very
first lines of the late Platonic dialogue the <i>Epinomis</i> there is one
word, mentioned twice. The word is <i style="mso-bidi-font-style: normal;">phronesis
</i>– once it is in the genitive, and once in the accusative case (973 a 1-5):</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">ΚΛ.
Πρὸς μὲν<span style="mso-spacerun: yes;"> </span>τὸ τῆς ὁμολογίας ἥκομεν ἅπαντες
ὀρθῶς, ὦ ξένε, τρεῖς ὄντες, ἐγὼ καὶ σὺ καὶ Μέγιλλος ὅδε, τὸ τῆς φρονήσεως
ἐπισκεψόμενοι τίνι ποτὲ χρὴ λόγῳ διεξελθεῖν, ὃ τὴν ἀνθρωπίνην ἕξιν φαμέν, ὅταν
διανοηθῇ, κάλλιστ’ ἔχειν ποιεῖν πρὸς φρόνησιν ὅσην δυνατὸν ἀνθρώπῳ σχεῖν.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span>The hidden
focus of the dialogue: not only wisdom and moderation, but also <i style="mso-bidi-font-style: normal;">understanding</i>: understanding, understood
not only and solely in the strict epistemological sense, but also and primarily
as the seed of the dianoetical virtue, which plays such an important role in
the ethical treatises of Aristotle. <o:p></o:p></span></div>
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<div class="MsoListParagraphCxSpFirst" style="margin-left: 27.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Debates about the authorship of the dialogue. Arguments
and counterarguments for attributing the dialogue to Plato and Philip</span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[i]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">;
conjecture about the possible authorship of Aristotle. Werner Jaeger and many
scholars have paid attention to the fact that all the members of the Academy
had written dialogues. They had been obliged to do so by their tutor and master</span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[ii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">.
Aristotle had written poetry and his dialogues did not concede in respect of
the prosaic refinement to any of the belletristic masterpieces of Plato<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[iii]</span></span><!--[endif]--></span></span></a>.
On the other hand, we don’t know anything about other possible writings of
Philip; his highest erudition in the mathematical astronomy and the tables of
the correlation between the days in the calendar and the corresponding
celestial phenomena, known as <i style="mso-bidi-font-style: normal;">parepegmatics</i></span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[iv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">.
(Festugière, A.-J. <i style="mso-bidi-font-style: normal;">La révélation d’Hermès
Trismégiste</i>; van der Waerden, </span><span style="font-family: "palatino linotype" , serif;">Лосев</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">,
D. R. Dick</span><span lang="EN-US" style="font-family: "palatino linotype" , serif;">
</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">vs. </span><span style="font-family: "palatino linotype" , serif;">Tarán</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">
and </span><span style="font-family: "palatino linotype" , serif;">Hans-Jochan </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Krämer,<span style="mso-spacerun: yes;"> </span>Brisson). <o:p></o:p></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">The usual attribution of the dialogue to the hand of
Philip and moreover the dating of the dialogue<span style="mso-spacerun: yes;">
</span><i>Epinomis</i> in the decades <i>after </i>the death of Plato, fail to
explain <i><span style="mso-spacerun: yes;"> </span></i>the author’s <i>motive</i>
for composing it</span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn5" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[v]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">.
<o:p></o:p></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-bidi-font-family: "Palatino Linotype"; mso-fareast-font-family: "Palatino Linotype";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">The greatest rival of the Academy and personally of
Plato in the last two decades of his life was not anyone from the sophists.
They had been traveling intellectuals, the best of them were no longer on the
scene of life and if not all of them, at least some of them were good
philosophers. The greatest rival to Plato and the Academy was Isocrates and his
rhetorical school</span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn6" name="_ednref6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[vi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">.
The great competition between the two schools probably reached its extreme in
the year 355 BC, when Isocrates published his enormous auto-apology <i>Antidosis</i>,
in which he re-stated in a neat and systematic form his ideology about the
nature of the general education, the higher education as he saw it and the
respective disciplines in the <i style="mso-bidi-font-style: normal;">curriculum</i>:
what is to be studied or not, for how long and for what purpose. The credo of
his educational practices and teachings is confessed: the human nature is
incapable of real knowledge and cognition</span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn7" name="_ednref7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[vii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-fareast-font-family: AGaramondRegularOS;"><span style="mso-spacerun: yes;"> </span>[271] I
understand it quite simply. Since human nature cannot attain knowledge that
would enable us to know what we must say or do, after this I think that the
wise (</span></i><i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-fareast-font-family: AGaramondItalicOS;">sophoi </span></i><i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-fareast-font-family: AGaramondRegularOS;">) are those who have the ability to
reach the best opinions (</span></i><i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-fareast-font-family: AGaramondItalicOS;">doxai </span></i><i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US; mso-fareast-font-family: AGaramondRegularOS;">) most of
the time, and philosophers are those who spend time acquiring such an
intelligence as quickly as possible.<o:p></o:p></span></i></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>4. <i>De
philosophia </i><span style="mso-bidi-font-style: italic;">and</span> <i>Protrepticos</i></span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn8" name="_ednref8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[viii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">;
the<span style="mso-spacerun: yes;"> </span><i>Epinomis </i><span style="mso-bidi-font-style: italic;">and the</span> Academy in Plato’s last
years.<span style="mso-spacerun: yes;"> </span>Several places in the <i>Epinomis</i>
in which the phrase <i style="mso-bidi-font-style: normal;">human nature</i> is
explicitly mentioned and germane (e.g. in 977 c2 the <i>understanding </i>of
the humans is bounded with the ability to conceive of number).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">5. Understanding, <i>possible</i> for everyone<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">6. Baby-maths will not suffice, as Burnyeat puts it,
or correspondingly, some baby-science<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn9" name="_ednref9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[ix]</span></span><!--[endif]--></span></span></a>. <i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span>What
a mortal man must learn in order to be wise</i>?</span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn10" name="_ednref10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[x]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">
(973b). <i style="mso-bidi-font-style: normal;">Those who strive to live as nobly
as they can during their life and at the end to die a noble death have a good
hope of attaining after they die everything for which they have striven</i>
(973 c). </span><span style="font-family: "palatino linotype" , serif;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">* understanding <i>phronesis </i>is given in and
attainable as a potentiality in every human being (974b So, the dialogue offers
an understandable description: starting from the difficulties, endangering the
conception of the fetus in the womb, passing through the structure of the Whole
and the visible and invisible inhabitants in its realm, adding some new sketches
to the explanation of the moving of the celestial <i>dynameis</i>, etc., and
finishing with the trip to the Isles of the Blest after the physical death
(992b-c).<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "palatino linotype" , serif;"><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">7. the final book of the <i>Laws</i></span><a href="file:///F:/shortepinomisTbilisi%20(1).docx#_edn11" name="_ednref11" style="mso-endnote-id: edn11;" title=""><span class="MsoEndnoteReference"><i><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[xi]</span></b></span><!--[endif]--></span></span></i></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">;
the exclamation of Clinias: <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "times new roman" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">I hope that this is the goal of your laws,
that people will sing hymns to the gods and live purer lives, and then meet
with the end that is at once best and finest</i>. (980b)<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "times new roman" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">More
impressive in the <i>Epinomis</i> is not this undeniable connection with the <i>Laws
</i>and the aforementioned exaggerated failure to provide a legislature for
something important, although the conversation happens <i style="mso-bidi-font-style: normal;">as if</i> on the following day. More remarkable is the general
recapitulation of ontological and theological statements, which are fundamental
in the previous dialogues. There is a short, but important micro
dialogue-precision between Clinias and the Athenian guest (between 979d and 981
b) in which it is clarified that t<i style="mso-bidi-font-style: normal;">he
chief concern of the dialogue is not the finalization of the <span style="mso-bidi-font-style: italic;">Laws</span>, but the ambition to sketch a
decent account of the most important issues in theology and theogony, and man’s
proper conduct, in order for his life to be pious and wise. </i>After having
asked for help in his prayer, the Athenian reveals:<o:p></o:p></span></div>
<div class="MsoBodyText">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span>Since people in the past have failed badly
in describing the generation of gods and living things, it appears that I must
begin by constructing an account based on my previous one, taking up again my
attack on impious accounts, and declaring that there are gods who care for all
things, great and small, who are inexorable in matters of justice. I suppose
you remember, Clinias, since you have received a written record. What we said
then was quite true. The most important point was that as a whole, soul is
older than any body. Do you recall? You surely must remember. For what is
superior, older and more godlike is obviously so in relation to what is
inferior, younger and less honorable, and what rules or leads is in every way
older than what is ruled or led. (980c-981 b)<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<h2 style="text-align: center;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">The
structure of the “<i>beautiful bodies</i>” in the <i>Timaeus</i> and the <i>Epinomis<o:p></o:p></i></span></h2>
<div class="MsoHeader" style="tab-stops: 35.4pt;">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>In respect of
the material structure of the Whole, the <i>Epinomis</i> inherits, first, three
great ontological axioms from the previously mentioned works, mainly from the <i>Timaeus</i>.
</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 12.0pt; line-height: 115%;">1. The fundamental dichotomy
between the most divine entity, the soul of the cosmos, and the body of the
cosmos; 2.The perfect unity between the soul and the body, which every living
creature imitates, following the pattern of the beautiful symmetry between them
on the cosmic level. This conjunction is needed in order every living being to
be perfect, harmonious and healthy one. The soul and the body are initially
distinct, but from a certain moment onwards they are inseparable in the created
cosmos (36d-e).</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 14.0pt; line-height: 115%;"> </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">There are five elemental, stereometric bodies,
accordingly to the <i>eikos logos</i> (981b3).<span style="mso-spacerun: yes;">
</span>The <i>Epinomis</i> is on the same conceptual track. The first entity,
the soul, according to the Athenian guest, is older and invisible, intelligent
and intelligible; it shares memory (here remains unspecified with whom or what,
but probably with the gods and the invisible <i>daimones</i>), and also it is
capable of calculating what is susceptible to odd and even.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>*the five
physical elements: fire, water, air, earth and ether. All living creatures
reach perfection with one of these bodies ruling or dominating in their
material compositions. (981c6-8). The living creatures, whose lives are bounded
with the earth, are of course, the humans, the animals, possessing many legs,
the reptiles and self-understandable, the plants. They all are genera of living
creatures, in the composition of which all the material-corporeal ingredients
are used, but under the domination of the earth in the mixture. (981d6) Next in
the enumeration of the Athenian guest come the creatures, in whose composition
the fire dominates, but also they contain some portions of earth and air, and
some miniscule particles of the other (two) basic ingredients. The creatures
with this type of corporeal composition are part of the entity of becoming,
they are perceptible and visible. In conformity with the <i>Timaeus</i>, but also
stepping a little bit aside, the Athenian guest determines that these are the
celestial living beings in the divine genus of the stars. Let’s point out and
emphasize that this refers to the stars, to the stellar constellations, whereas
the movement of the planets requires and correspondingly receives another
explanation – both in the <i>Timaeus</i>, and in the <i>Epinomis.</i> These
divine and living celestial dwellers – the fixed stars and their constellations
possess the most beautiful kind of body and they are endowed with the most
blissful and best soul. (981e2-6). The celestial bodies have twofold
ontological nature, which imposes the dilemma: whether they are either
absolutely imperishable and immortal, or though not eternal in an absolute
sense, they have such an eternal duration (from the point of view of the
mortals) of their lives, that requires nothing more. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>The
perfectly moving celestial bodies are <i>phronimoi.</i> The constant and
unchangeable order in their movement testifies that they are understanding. Again,
this is in tune with what is said by <span style="mso-bidi-font-style: italic;">Timaeus
</span>in the dialogue, named after him. There is one more stable bridge,
connecting the <i>Epinomis </i>with the core values and the fundamentals of the
ontology and the theology of the emblematic dialogues. The celestial bodies
possess reason (nous) and the absolute necessity in this cosmic order is
guarded by the three Moirai (982 b-c), as the myth of Er narrates in the final
book of the <i style="mso-bidi-font-style: normal;">Republic</i>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>* striking
differences between the dialogues in the aspect of the <i style="mso-bidi-font-style: normal;">five</i> bodies; the ether; <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>**important
question. If this is the stereometrical figure of the All, or of the Whole, and
as the mathematicians since Euclid has proved, even though it perfectly
exhausts any given sphere, better than any other regular polyhedron, how this
perfectly congruent dodecahedron correlates with the perfect sphere of the body
of the cosmos, so much praised in many instances for its smoothness and
evenness, for the conditions, which it creates for the incessant, regular and
constant movement of the celestial sphere and the boundless running of
time?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>These
questions most probably had been rigorously debated in the Academy, not only
because Aristotle might have written some of the chapters of the <i>De caelo</i>
still being a member of the school in the life-time of his tutor, but the <i>Epinomis</i>
does not pose them at all. There is no stereometry and nothing about the
structure of the five bodies is specified.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Conclusion:
the invisible inhabitants of the bodies<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>The <i>Epinomis
</i>holds a position at an equal distance from the spatial concept of the ether
both in the <i>Timaeus</i> and in the <i>De caelo </i>and pretty much
anticipates the Aristotelian idea of the <i>symphyton pneuma</i>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>Instead of
mathematical details, the author of the <i>Epinomis</i> aimed at the
understanding-<i>phronesis</i> and the believe of the readers: there are
spiritual-and-material invisible creatures everywhere in all these spheres of
the cosmos. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>The ether
is used in the first place and as a primary source for their creation.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span><i>We may
suppose that soul fashions living things out of it which (like the other kinds
of living things) are for the most part characterized by that substance, but
which also possess smaller amounts of the other kinds in order to bond them
together. After ether, soul fashions a different kind of living things out of
air, and a third out of water… it is plausible that soul filled the entire
heaven with living things, employing each according to its character, since all
share in life</i>.(984c)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">***prototype of divine servants – the good ones, are
depicted here, in the <i>Epinomis</i>. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>The <i>daimones</i>,
made of ether and air, are wholly imperceptible and invisible. (984e) The
demigods, made of water, are “<i>sometimes seen, sometimes hidden and
invisible, provoking wonder through its dim appearance</i>” (985c).<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>And the
divine deeds of all these living, intelligent and sensitive assistants of the
gods, shaped by the cosmic soul in all realms of the five beautiful bodies,
really do happen, because:<o:p></o:p></span></div>
<div class="MsoNormal">
<i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>They have a
wonderful intelligence, being of kinds that learn quickly and have good
memories, and we should say that they know all our thoughts and both love those
of us who are noble and good and hate those who are extremely evil, since
already with these kinds we are discussing beings that experience pain</span></i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">.
(985a)<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">***<o:p></o:p></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Text,
interpretations and translations:<o:p></o:p></span></div>
<h1>
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Text:
</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; font-weight: normal;">Leonardo Tarán’s edition of the Greek text in:<o:p></o:p></span></h1>
<h1>
<i><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; font-weight: normal;">Academica: Plato, Philip of Opus, and the Pseudo-Platonic
Epinomis.</span></i><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; font-weight: normal;"> (Memoirs of the American Philosophical Society; v. 107).
Philadelphia, 1975.</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><o:p></o:p></span></h1>
<div class="MsoBodyText3">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Translations:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<b><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">The one
quoted all over in the paper</span></b><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">: the English translation by
Richard D. McKirahan, Jr, In: <i>Plato. Complete Works</i>. Edited, with
introduction and notes by John M. Cooper. Hackett Publishing Company,
Indianapolis/ Cambridge.<i><o:p></o:p></i></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Novotný, Franciscus. <i>Platonis Epinomis Commentariis
Illustrata</i>. Pragae 1960. In aedibus Academiae Scientiarum Bohemoslovenicae<i>.<o:p></o:p></i></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">German
translation: EPINOMIS. Anhang zu den "Gesetzen" . Nach der Übersetzung
von Franz Susemih. On the internet: http://www.opera-platonis.de/Epinomis.html<o:p></o:p></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">The
English translation by Lamb: </span><span lang="EN-GB"><a href="http://www.ac-nice.fr/philo/textes/Plato-Works/29-Epinomis.htm"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">http://www.ac-nice.fr/philo/textes/Plato-Works/29-Epinomis.htm</span></a></span><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><o:p></o:p></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">The
Russian translation by A. N. Egunov:</span><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"> Диалоги Платона.
Послезаконие.</span><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">
</span><span lang="EN-GB"><a href="http://psylib.org.ua/books/plato01/31posle.htm"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">http://psylib.org.ua/books/plato01/31posle.htm</span></a></span><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><o:p></o:p></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">The
French translation and the commentary of Édouard des Places. In: <i>Platon.
Oeuvres completes. Tome XII</i>. <i>Les Lois. Livres XI-XII. Epinomis</i>.
Paris, 1956, Les belles lettres.<o:p></o:p></span></div>
<div style="margin-bottom: 4.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">First
draft of the Bulgarian translation by Nikolai Gochev. Preprint publication:
http://theepinomisofplato.blogspot.com/<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "times new roman" , serif; mso-ansi-language: EN-US;">***<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Interpretations:<o:p></o:p></span></div>
<h1>
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; font-weight: normal;">Brisson, Luc. <i>Platon. Timée. Critias</i>. Traduction
inédite, introduction et notes par Luc Brisson. Flammarion, Paris, 1992.<o:p></o:p></span></h1>
<h1>
<span lang="FR" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; font-weight: normal;">Brisson, Luc and Walter Meyerstein. <i>Inventing
the Universe. Plato’s Timaeus, The Big Bang, and the Problem of Scientific
Knowledge</i>. State University of New York Press, 1995.<o:p></o:p></span></h1>
<div class="MsoNormal" style="line-height: normal;">
<span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR;">Brisson, Luc. Plato’s Natural
Philosophy and Metaphysics. In : Gill, Mary Louis and Pierre Pellegrin
(editors). <i>A Companion to Ancient Philosophy</i>. Blackwell Publishing.
2006. p. 212-231.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR;">Brisson, Luc. Le programme
d’études des membres du Collège de veille dans l’<i>Epinomis</i>. In <i>:
Epinomide. Studi sull’Opera e la sua ricezione</i>. A cura di Francesca Alesse
e Franco Ferrari con la collaborazione di Maria Cristina Dalfino. Bibliopolis,
2012.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR;">Brisson, Luc. Epinomis :
authenticity and authorship. In : <i>Pseudoplatonica. Akten des Kongresses
zu den Pseudoplatonica vom 6-9 Juli 2003</i>, Bamberg. Hrsg. von Klaus Döring,
Michael Erler, Stefan Schorn. Franz Steiner Verlag, Stuttgart, 2005. <span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<h1>
<span lang="FR" style="font-family: "palatino linotype" , serif; font-size: 11.0pt; font-weight: normal;">Burnyeat, Myles. Plato on Why
Mathematics is Good for the Soul. In : <i>Proceedings of the British
Academy</i>, 103, 1-81.<o:p></o:p></span></h1>
<div class="MsoNormal" style="line-height: normal;">
<span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR;">Burnyeat, Myles. Eikos mythos.
In : <i style="mso-bidi-font-style: normal;">Rhizai.</i> Vol. II, No2, 2005,
p. 143-165.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR;">Burnyeat, Myles. <i>The
Theaetetus of Plato</i>. With a translation of the dialogue by M.J. Levett.
Hackett Publishing Company. Indianapolis Cambridge, 1990.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Cherniss,
Harold. <i style="mso-bidi-font-style: normal;">Die Ältere Akademie. Ein
historishes Rätsel und seine Lösung.</i> Heidelberg, 1966, Carl Winter
Universitätsverlag. Übersetzt von Josef Derbolav from the original in English <i style="mso-bidi-font-style: normal;">The Riddle of the Early Academy</i>.
University of California Press, 1945.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR;">Gill, Mary Louis and Pierre
Pellegrin (editors). <i>A Companion to Ancient Philosophy</i>. Blackwell
Publishing. 2006.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Dick,
D.R. <i>Early Greek Astronomy to Aristotle</i>. Ithaca, New York. 1970.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Düring,
Ingemar. <i>Aristotle’s Protrepticus. An Attempt at Reconstruction</i>.<span style="mso-spacerun: yes;"> </span>Göteborg, 1961. Acta Universitatis
Gothoburgensis.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Düring,
Ingemar. <i>Aristotle in the Ancient Biographical Tradition</i>. Göteborg,
1957.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Düring,
Ingemar. <i>Aristoteles. Darstellung und Interpretation seines Denkens</i>.
Heidelberg, 1966.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Festugière,
A.-J. <i style="mso-bidi-font-style: normal;">La révélation d’Hermès Trismégiste</i>.
T. 1-4, Paris, 1950-1954.<o:p></o:p></span></div>
<div class="MsoBodyText2">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Jaeger, Werner. <i>Aristoteles. Grundlegung einer
Geschichte seiner Entwicklung. </i>Berlin, Weidmansche Buchhandlung, 1923.
English translation: Aristotle. Fundamentals of the History of his Development.
Oxford. 1934.</span><span lang="FR" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><o:p></o:p></span></div>
<div class="MsoEndnoteText" style="tab-stops: 321.0pt;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Krämer, Hans Joachim. Grundbegriffe akademischer Dialektik in den
biologischen Schriften von Aristoteles und Theophrast. In: <i>Rheinisches
Museum</i>, 1968, 293-333.<o:p></o:p></span></div>
<div class="MsoEndnoteText" style="tab-stops: 321.0pt;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Krämer,
H.-J</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">.
Philippos von Opus und die “Epinomis”. <i style="mso-bidi-font-style: normal;">Geschichte
der Griechischen Philiosophie</i>, vol. 3, S. 103-120.</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"><o:p></o:p></span></div>
<div class="MsoEndnoteText" style="tab-stops: 321.0pt;">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Kraut, Richard. <i>The Cambridge Companion to Plato</i>. 16<sup>th</sup>
printing, 2005.<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<div class="MsoEndnoteText" style="tab-stops: 321.0pt;">
<i><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;">Platonis Dialogi</span></i><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 11.0pt;"> secundum
Thrasylli Tetralogias Dispositi. Ex recognitione Caroli Friderici Hermanni,
vol. I-VI. Lipsiae. In aedibus B.G. Teubneri. MCMXV-MCMVII. Reprinted
photographically by D. Papadimas, Athens, 1977.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Rabinowitz, W. G. <i>Aristotle’s Protrepticus and the
Sources of its Reconstruction. </i>Göteborg, Berkeley and Cambridge, 1957.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Rose, V. <i>Aristotelis Fragmenta</i>. Leipzig, 1886.
Teubner.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Ross, W. D. <i>Aristotelis Fragmenta Selecta</i>,
Oxford, 1955. Clarendon.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Untersteiner, Mario. <i style="mso-bidi-font-style: normal;">Aristotele. Della filosofia</i>. Roma, 1963.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Van der Waerden.</span><span lang="EN-US" style="font-family: "palatino linotype" , serif;"> </span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Title</span></i><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"> in Dutch; translated in
English as <i style="mso-bidi-font-style: normal;">Science Awakening</i>* in
German <i style="mso-bidi-font-style: normal;">Die Erwachende Wissenschaft</i>*;
in Russian </span><i style="mso-bidi-font-style: normal;"><span style="font-family: "palatino linotype" , serif;">Пробуждающаяся наука.<o:p></o:p></span></i></div>
<div class="MsoNormal">
<span style="font-family: "palatino linotype" , serif;">Гоготишвили,
Л. А. Платонизм в Зазеркалье ХХ века, или Вниз по лестнице, ведущей вверх.
Приложение в: Лосев, А. Ф. <i style="mso-bidi-font-style: normal;">Очерки античного
символизма и мифологии</i>. М., изд. „Мысль“, 1993, с. 922-942.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "palatino linotype" , serif;">Лосев,
А. Ф. Замечание о „Законах“ и „Послезаконии“. В: <i style="mso-bidi-font-style: normal;">Очерки античного символизма и мифологии</i>. М., изд. „Мысль“, 1993, с.
597-599.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "palatino linotype" , serif;">Николова</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">,
</span><span style="font-family: "palatino linotype" , serif;">Мария. Бележки
относно Платоновите многостени. Послеслов в: <i>Аристотел. За небето. За
възникването и загиването</i>. С., СОНМ, 2006. Превод на <i style="mso-bidi-font-style: normal;">За небето</i> и встъпителна студия Димка Гочева. Превод на <i style="mso-bidi-font-style: normal;">За възникването и загиването</i> Димитър
Илиев.</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
<div style="mso-element: footnote-list;">
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">The
English translation all over the text: Richard D. McKirahan, Jr, In: <i>Plato.
Complete Works</i>. Edited, with introduction and notes by John M. Cooper.
Hackett Publishing Company, Indianapolis/ Cambridge</span><span lang="EN-US" style="font-family: "palatino linotype" , serif;"> </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">The paper
has been edited by Associated Prof. Svetla Slaveva-Griffin from the Florida
State University.<o:p></o:p></span></div>
</div>
</div>
<div style="mso-element: endnote-list;">
<!--[if !supportEndnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="edn1" style="mso-element: endnote;">
<div class="MsoNormal">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "palatino linotype" , serif; font-size: 11.0pt; line-height: 115%;">[i]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "palatino linotype" , serif;"><span style="mso-spacerun: yes;">
</span></span><span style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">In
the debates </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">concerning</span><span style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">
the authorship my sympathies are on the side of É. Des Places in his commentary
to the French translation in the edition of “Les belles letters” series from
1956, p. 97-105. The stylometric analysis also gives strength to this thesis:
see the chapter of Leonard Brandwood ‘Stylometry and chronology’ in <i>The
Cambridge Companion to Plato</i>. Ed. by Richard Kraut. 1995, 16<sup>th</sup>
printing, 2005. p. 90-120. Elegant irony for those, who doubt the</span><span style="font-family: "palatino linotype" , serif; font-size: 14.0pt; line-height: 115%;"> </span><span style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">authorship of Plato, in the
chapter, dedicated to Plato’s astronomy in D.R. Dick’s <i>Early Greek Astronomy
to Aristotle</i>, op.cit. in the bibliography.</span><span style="font-family: "palatino linotype" , serif; font-size: 12.0pt; line-height: 115%;"> </span><span lang="FR" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">A third solution of the
problem : Brisson, Luc. Epinomis : authenticity and authorship.
In : <i>Pseudoplatonica. Akten des Kongresses zu den Pseudoplatonica vom
6-9 Juli 2003</i>, Bamberg. Hrsg. von Klaus Döring, Michael Erler, Stefan
Schorn. Franz Steiner Verlag, Stuttgart, 2005. <span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[ii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> Jaeger</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">,
Werner, <i>Aristoteles</i>…op. cit. in the bibliography, S. 53-102. <o:p></o:p></span></div>
</div>
<div id="edn3" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[iii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Cicero
had mentioned this in the lost dialogue of his <i style="mso-bidi-font-style: normal;">Hortensius. </i>See Jaeger, op.cit., loc.cit.<o:p></o:p></span></div>
</div>
<div id="edn4" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[iv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 14.0pt;">
</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">D. R.
Dick. <i>Early Greek Astronomy to Aristotle</i>. Ithaca, New York, 1970. P.
84-85.<o:p></o:p></span></div>
</div>
<div id="edn5" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref5" name="_edn5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[v]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 14.0pt;">
</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">Hans-Jochan
</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">Krämer</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">.
Philippos von Opus und die “Epinomis”. <i style="mso-bidi-font-style: normal;">Geschichte
der Griechischen Philiosophie</i>, vol. 3, S. 103-120.<o:p></o:p></span></div>
</div>
<div id="edn6" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref6" name="_edn6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[vi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 14.0pt;">
</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">Myles
Burnyeat qualifies Isocrates as the arch-rival in <i style="mso-bidi-font-style: normal;">Plato on Why Mathematics is Good for the Soul</i>, op.cit., p. 3 and
the following. For opposite commentaries see Mauro Tulli and Maddalena
Vallozza.<o:p></o:p></span></div>
</div>
<div id="edn7" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref7" name="_edn7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[vii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> Isocrates. The
quotation in Greek, which follows, is from the TLG edition. The translation in
English is the one by Yun Lee Too in <i>The Oratory of Classical Greece</i>.
Series editor Michael Gagarin. <i>Isocrates</i>. Translated by David C. Mirhady
and Yun Lee Too. University of Texas Press, Austin, 2000. I am indebted also to
the comments and the introductions to the different speeches in the Bulgarian
translation, made by Violetta Gerdjikova and Nikolai Sharankov in the edition </span><i><span style="font-family: "palatino linotype" , serif; mso-ansi-language: BG;">Изократ.
Речи</span></i><span style="font-family: "palatino linotype" , serif; mso-ansi-language: BG;">. 2008, Колекция Архетип.</span><span style="font-family: "palatino linotype" , serif;">
</span><span style="font-family: "palatino linotype" , serif; mso-ansi-language: BG;">Фондация за българска литература. </span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">But the ironic comments in
respect of Isocrates are entirely my responsibility.</span><span lang="EN-US" style="font-family: "palatino linotype" , serif;"> </span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><o:p></o:p></span></div>
</div>
<div id="edn8" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref8" name="_edn8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[viii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> Editions of the
fragments of the early writings by Aristotle: in the books by Rabinowitz, Ross,
Rose</span><span style="font-family: "palatino linotype" , serif; mso-ansi-language: BG;">,</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> D</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">ü</span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">ring </span><span style="font-family: "palatino linotype" , serif; mso-ansi-language: BG;">а</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;">nd
Untersteiner </span><span lang="EN-GB" style="font-family: "palatino linotype" , serif;">in
the bibliography.<o:p></o:p></span></div>
</div>
<div id="edn9" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref9" name="_edn9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[ix]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> </span><span lang="FR" style="font-family: "palatino linotype" , serif; mso-ansi-language: FR; mso-bidi-font-weight: bold;">Burnyeat, Myles. <i style="mso-bidi-font-style: normal;">Plato on Why
Mathematics is Good for the Soul</i>. In : <i>Proceedings of the British
Academy</i>, v. 103, ed. Timothy Smiley, p. 4.</span><span lang="EN-US" style="font-family: "palatino linotype" , serif; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
</div>
<div id="edn10" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref10" name="_edn10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[x]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> All the quotations
from the <i>Epinomis </i>in the paper are from the translation of Richard
McKirahan, Jr.<o:p></o:p></span></div>
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<a href="file:///F:/shortepinomisTbilisi%20(1).docx#_ednref11" name="_edn11" style="mso-endnote-id: edn11;" title=""><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-GB" style="font-family: "palatino linotype" , serif; font-size: 10.0pt; line-height: 115%;">[xi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-GB" style="font-family: "palatino linotype" , serif;"> The place is the
same, the <i style="mso-bidi-font-style: normal;">dramatis personae</i> are the
same, and the conversation continues <i>as if</i> on the following day(s).<o:p></o:p></span></div>
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Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com1tag:blogger.com,1999:blog-6730846713500565845.post-91996452355628696892018-05-21T00:23:00.001-07:002018-05-21T00:23:44.777-07:00some Bulgarian Interpretations<div dir="ltr" style="text-align: left;" trbidi="on">
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<h1 style="text-align: center;">
<span lang="EN-US"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;"><span style="font-weight: normal;">Bulgarian<span style="mso-spacerun: yes;"> </span>Interpretations of Ancient and Medieval</span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></h1>
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<span lang="EN-US"><span style="font-family: "georgia" , "times new roman" , serif;"> Philosophy</span></span><br />
<span lang="EN-US"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span lang="EN-US"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span>
<span lang="EN-US"><span style="font-family: "georgia" , "times new roman" , serif;">excerpt from a paper, published in 2001 in <i>Studies is East European Thought</i>, vol. 53 (1-2), p. 75-109</span></span><br />
<span lang="EN-US"><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></span></div>
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<span style="font-size: 12pt;"> </span><span style="font-size: 12pt;">What is peculiar in the
history of ancient and medieval philosophy, interpreted in a small country like
ours?</span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Standing at the mere edge
of the century and trying to grasp the essence of the intellectual tendencies
that had evolved here, of course we could make a general retrospection of
several prominent scholars who had contributed a lot to the spiritual efforts
of our nation. However, most of their works are not translated in any of the
used European languages and that’s why we could do something of a broader
interest: we could attempt to conceive the deep-lying formative causes which
had engendered one or another interpretation; we could try to delineate the
background which had forced one or another point of view; we could outline the
personal and existential motivation of some Bulgarian historians of philosophy
which had determined their choice of certain ancient and medieval philosophical
ideas; we could dare to assess their undeniable achievements and
unavoidable<span style="mso-spacerun: yes;"> </span>limits. By all these we
could not only represent the particular<span style="mso-spacerun: yes;">
</span>- the history of ancient and medieval philosophy made in Bulgaria, but
also satisfy the more general need of explanation of the phenomenon history of
philosophy.<o:p></o:p></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-list: Ignore;">I.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">The pioneers<span style="mso-spacerun: yes;">
</span>of the growing philosophical culture<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In the so-called
Bulgarian Renaissance several persons with encyclopedical education have
mentioned here and there in their writings something of the philosophical
heritage of the past. Still, these were merely enthusiastical remarks and
exotic pronouncements<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[i]</span></span><!--[endif]--></span></span></a>.
The foundations of the history of philosophy as serious philosophic<span style="mso-spacerun: yes;"> </span>study were laid by Ivan Georgov.<span style="mso-spacerun: yes;"> </span>He had been one of the founders of the High
Pedagogical school (1889) which later became Sofia University. He had been the
professor who taught history of philosophy in it for four decades; person with
enormous energy and administrative talent, he had been elected five times to serve as Rector of the University. He had been one of the scholars who had established
the learning of philosophy as the prime and most important humanitarian
discipline taught at the University.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>He had left 8 big
volumes in history of philosophy <i>as manuscripts</i>, but only two of them had been
entirely finished and published <a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[ii]</span></span><!--[endif]--></span></span></a>
- the first and the fourth. His concept of philosophy and history of philosophy
is developed and defended in the <i>Introduction</i> to the first volume. According to
him philosophy is contemplation and reflection, deprived of all practical
interests and every-day application. Philosophy is knowledge searched for its
own sake, the knowledge that by its essence and merit is above all the other
sciences. Philosophy is the knowledge of truth and cognition.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">According to him history of
philosophy is the succession of various ideas belonging to different
traditions, schools and individuals, but the historian of philosophy ought to
emphasize not on the struggle between them, but on the fact that they all
asymptotically adhere to the truth - some of them in greater, others in lesser
degree. What matters is that they all are in search of the truth and this unites them despite the apparent opposition and at times sharp criticism
amongst them<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[iii]</span></span><!--[endif]--></span></span></a>.<span style="mso-spacerun: yes;"> </span>As a historian of philosophy Ivan Georgov was
inevitably influenced by his immediate teacher in Germany<span style="mso-spacerun: yes;"> </span>- Rudolf Eucken, but also by Ed. Zeller and
Windelband, Alfred Fouillee and Theodor Gomperz. He relies on their authority
and often quotes them respectfully. It might seem that he is a follower of
Winckelmann as well, because just like him Ivan Georgov speaks with inspiration
of the beauty of Greek nature ( just like Winckelmann he had never seen it with
his own eyes) and of the magical impact<span style="mso-spacerun: yes;"> </span>of the Greek climate and geographical peculiarities. They had so great
an effect on those who had created art and philosophy there. However on that
issue Georgov never mentions Winckelmann explicitly and that is rather an
insight of his own.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>But there is something
unique which distinguishes his view on the philosophy of antiquity: he stands
very far from the europocentrism, which is so wide-spread among the historians
of ancient philosophy. On the contrary, he is convinced that philosophy is
common euroasiatic spiritual phenomenon and that there is intrinsic
congeniality between the philosophizing of ancient India and Greece. Philosophy
as the highest striving of man’s reason and spirit has one origin and essence
wherever it appears. Ivan Georgov tries to prove this belief of his devoting
almost one third of the first volume of<span style="mso-spacerun: yes;">
</span>“History of philosophy” to the ancient Indian philosophy<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn4" name="_ednref4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[iv]</span></span><!--[endif]--></span></span></a>.
He had made an interesting comparative analysis between the metaphysical
thinking and the logical conceptions in ancient Greece and India, pointing out
the resemblances and the differences between them. He also stresses the fact
that despite their comparability it would be an oversimplification to think
that the one of them had been immediately dependant on the other – neither the
Greek thinkers had borrowed some strange knowledge from the Indian sages nor
the profound Indian logical systems are taken from the Greeks<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn5" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[v]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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</span>Ivan Saruiliev had continued the work begun by Prof. Gueorgoff. Prof .
Saruiliev had lectured on history of philosophy for 24 years. A considerable
part of his interpretative efforts had been directed to the ancient
philosophers. He had graduated from classical lyceum in Sofia, and after that
had studied philosophy in Oxford and Paris where he had got a doctor’s degree.
The strongest influence on his conceptions came from Bergson and Berkeley, whom
he translated in Bulgarian.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In his works <i>Generic
ideas </i>and <i>On will</i> we can see the talent he had possessed to develop the
view-point, acquired during the years of the philosophical education
abroad<span style="mso-spacerun: yes;"> </span>by his own critical
reestimation and enrichment.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>As a historian of
philosophy he had been mostly attracted by the ancient thinking and the
pragmatism which had been for him a near past.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>His real solidity as an
interpreter of the ancient thought is exhibited in <i>The philosophy of Socrates</i> (Sofia, 1947, 275 p.)<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn6" name="_ednref6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[vi]</span></span><!--[endif]--></span></span></a>
. He had been mastering two professional qualities which not so often go
together in equality – the perfect handling with the ancient languages (that
enabled him to propose a provoking translation of some decisive places in the
sources) and the brave philosophical reflection. For him the venerable past of
antiquity is the greatest rational challenge for mankind and that’s why it must
be not only properly understood as something precious in itself, but also it
must be commeasured with the following valuable rational systems in the
history of the western thinking.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>According to Ivan
Saruiliev philosophy and respectively history of philosophy begin with the
analysis of the phenomena of the consciousness. This understanding poses
Socrates as the father of our European philosophy. In his respectably
professional study <i>The philosophy of Socrates</i> Prof. Saruiliev represents not
only the rare combination of detailed classical erudition, linguistic talent
and sharpness of the speculative conceptualization. Naturally, he had been well
acquainted with the French and the English philosophical traditions, but this
had not prevented him from the acquisition and the sophisticated usage of the
typically German dialectics. That is evident especially in the pages dealing
with the inseparability of the moral teaching and the dialectical method in
Socrates’ philosophy.<span style="mso-spacerun: yes;"> </span>In his interpretation
Prof. Saruiliev insists that the most important idea in the philosophy of
Socrates is his theism, exposed in the conception of the teleological essence
of nature and in the hints of existence of only one omniscient and omnipotent
god, who appeared in his individual consciousness as the famous prohibitive
daemon. What is more, thus that consciousness became aware of itself and
anticipated the concept of self-consciousness.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Unfortunately, Prof.
Saruiliev could not fulfill his intentions to write similar studies on Plato
and Aristotle. When in 1953 again the severe repressions had began against all
the intellectuals and political figures expressing their disapproval and doubts
in “the luminous future”, Ivan Saruilieff had been one of the University
professors, who were most crudely injured. He had not only been expulsed from
the University, but also his personal archive had been confiscated and a;most entirely deleted.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In this presentation of
the scholars who devoted all their intellectual capacities and personal energy
for the constitution of the philosophical culture in Bulgaria, we are obliged
to include the two most influential thinkers in the period of the <i>status
nascendi</i>.They are Tsecko Torbov and Dimitar Michaltchev. Both of them were not
exactly historians of philosophy and humble interpreters, but used a great deal
of the ancient and medieval conceptual heritage in the philosophical
constructions of their own.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Tsecko Torbov had been a
German <i>alumnus</i> and one cannot imagine a more faithful upholder of the Kantian
and neo-Kantian tradition than him<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn7" name="_ednref7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[vii]</span></span><!--[endif]--></span></span></a>.
He lectured mainly in philosophy of mind, critical philosophy and philosophy of law<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn8" name="_ednref8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[viii]</span></span><!--[endif]--></span></span></a>,
but in his teaching </span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">and writings he
referred constantly to the thinking of the past. He had translated in Bulgarian <i>The method of Socrates </i>by Leonard Nelson<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn9" name="_ednref9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[ix]</span></span><!--[endif]--></span></span></a>.</span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;"> </span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">He prepared and
in 1949 finished a manuscript of<span style="mso-spacerun: yes;"> </span>a
historical study of the period which attracted his analyses mostly. This
manuscript was published only in 1996. It is <i>Fundamentals of the history of
philosophy. Ancient philosophy and philosophy in the middle ages </i>(Sofia,
University Publishing House, 1996, p. 154)<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn10" name="_ednref10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[x]</span></span><!--[endif]--></span></span></a></span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;">. </span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Here a
homogenous interpretation is given of the reasoning of these epochs seen from the
neokantian point of view. Its concept of history of philosophy presupposes that
philosophy is the strict system, which searches for the self-understanding of
reason through pure concepts. Accordingly history of philosophy must provide
the answers given in the previous mental traditions to the question: how is
possible cognition? That explains why Tsecko Torbov treats the ancient and
medieval philosophizing as an approach to the development of the concepts
almost regardless of the persons who had expressed them. He is preoccupied with
the seeking of the forerunners who almost had reached the conceiving of
analytical and synthetical, a priori and a posteriori cognition, the
possibility of cognition and the boundaries of reason.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Dimitar Michaltchev had
gained the recognition of being the patriarch of the Bulgarian philosophizing.
He is the most prolific author in our philosophical literature, the soul of the
enormous organization occupied with the publishing of <i>Philosophical review</i> –
the most respectable Bulgarian review in the humanities published 6 times a
year from 1928 till 1943. He had studied and received his doctoral degree in
Germany<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn11" name="_ednref11" style="mso-endnote-id: edn11;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xi]</span></span></span></span></a>, where had shifted gradually from neo-Kantian to Remkean<span style="mso-spacerun: yes;"> </span>positions. As a professor at the University
and author of numerous papers, articles and books Dimitar Mikhalchev devoted
his analyses<span style="mso-spacerun: yes;"> </span>mainly to the theory of
knowledge, philosophy of logic and cognition,<span style="mso-spacerun: yes;">
</span>history of epistemology and theory of truth. Besides that he had written
much on philosophy of history and sociological ideas, exercised smashing criticism
on certain occult theosophical school that had caught popularity in the 30-s in
this country, and also he had kept uninterruptedly polemical dialogue with the
Marxists here – he had denied that Marxism is philosophy at all <i>senso stricto</i>,
but he had admitted that in the explanation of the social reality and the
historical processes it is worth listening to this ideology.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In all his lectures and
writings he had plumped boldly in history of philosophy in order to prove what
he had maintained, but to be true he is not a paradigmatic historian of
philosophy. He had written studies as <i>Time, succession and moment</i> (in which
he resorts to the Eleatic conception of time), <i>The problem of the relativity
of truth in the teaching of the ancient Greek sophists</i>, <i>New rethinking of an
old sophism</i>, <i>Could a man bathe into the same river twice?</i>, <i>Being and
consciousness</i>, <i>The “essence” of<span style="mso-spacerun: yes;">
</span>things and its “manifestations”</i>, <i>The origin of the logical thinking</i>.
<i>The functional semantics and the problem of the unreal formation of concepts</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn12" name="_ednref12" style="mso-endnote-id: edn12;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xii]</span></span><!--[endif]--></span></span></a></span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;">.</span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"> His own quite individual
philosophizing rethinks the past and implements it in the contents of the
voluminous works <i>Form and relation</i> (sec. ed. 1931) and <i>The traditional logic
and its materialistic justification </i>(published only in 1998)<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn13" name="_ednref13" style="mso-endnote-id: edn13;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xiii]</span></span><!--[endif]--></span></span></a>.<span style="mso-spacerun: yes;"> </span>Not only in these, but also in numerous other
papers</span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;"> <a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn14" name="_ednref14" style="mso-endnote-id: edn14;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;">[xiv]</span></span><!--[endif]--></span></span></a> </span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">he constantly
refers to the eleatics, the sophists, Plato, Aristotle, Descartes, Leibniz,
Spinoza, Kant and Hegel. Prof . Michaltchev is not the kind of interpretator,
aiming at the immanent objective understanding of the thinking of the past. He
is rather one of the famous European thinkers who absorb and transform the
ideas of their great predecessors instead of making only punctual study of
them. Just like Aristotle and Hegel, Heidegger and Derrida, Prof. Mikhalchev
exemplifies the rule that the independent thinker cannot be a proper and strict
historian of the thinking of the previous philosophers. The elaborateness of
his own system, the peculiar point of view of his makes the references to the
past not a cautious dealing with objective mental facts, but transforms them in
useful elements for the development of his own ideas. That is evident
especially in the analyses made by him on the problems of the conceiving of
reality as a psychophysical parallelism, the essence of truth, the
philosophical interpretation of logic, the reasoning of the eleatics, the
sophists and above all the philosophy and logic of Aristotle<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn15" name="_ednref15" style="mso-endnote-id: edn15;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xv]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-list: Ignore;">II.<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Under the auspices of Marxist<span style="mso-spacerun: yes;"> </span>ideology (1944-1989)<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">The brutal imposition of
Marxism in all spheres of public life<span style="mso-spacerun: yes;"> </span>-
politics, economy, education – have had hard consequences. Several times in all
schools and Universities had been made purges ( in 1944, 1946, 1948, 1953 and
1954). In the beginning, in<span style="mso-spacerun: yes;"> </span>September –
December 1944<span style="mso-spacerun: yes;"> </span>the most prominent
collaborationists<span style="mso-spacerun: yes;"> </span>to the previous regime
among the University staff and the directors of the schools had been not only
fired, but also prosecuted and<span style="mso-spacerun: yes;"> </span>in 1945
sentenced to death by the so called “Law-court of the people”. For some years
Bulgaria had remained a country with relatively democratic pluralistic
political system (relatively, because only left-wing parties were allowed to
continue to exist) . Nevertheless, one by one all leaders of the non-communist
political parties were swept from the political scene by absurd trials and
murders despite their deputy’s immunity. A great number of intellectuals,
priests, reserve-officers, teachers and directors of schools, and even
communist-activists who were unlucky enough to be well educated, were arrested
and vanished tracelessly. Without charge and trial thousands of people were
killed or sent to concentration camps ( by the way they have existed till the
early 70-s) and most frequently that was in result of personal revenge<span style="mso-spacerun: yes;"> </span>or<span style="mso-spacerun: yes;"> </span>in
application of the uncontrollable revolutionary terror proclaimed a long time
ago. In<span style="mso-spacerun: yes;"> </span>1946 The Referendum declared
that Bulgaria is no longer a monarchy, but becomes a “democratic republic”. In
December 1947 the new Constitution had been promoted, all the political parties
except the BCP (Bulgarian Communist Party) and BAPA (Bulgarian Agrarian
People’s Alliance) were set out of law. In 1948 were created the Law for the
public education and the Law for the high University education. All these had given
repeatedly the start of new repressions and persecutions – thousands of
teachers, educational regional inspectors, University professors, publishers,
writers were fired and forbidden to continue their work for a life time. The
grounds for that were different – of course, all of them had been punished for
being “ bourgeois reactionaries”, but the proofs for that were sometimes
ridiculous: some of them had been treated as enemies of “the building of
socialism” only because they have studied in Western countries and mastered
perfectly foreign languages<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn16" name="_ednref16" style="mso-endnote-id: edn16;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xvi]</span></span><!--[endif]--></span></span></a>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Similar had been the fate
of the University professors, whom we have mentioned above. Three of them had
been fired in 1953. Prof .Saruiliev<span style="mso-spacerun: yes;"> </span>had
been not only expulsed, but also forbidden from teaching and publishing for a
life-time. Prof. Torbov had been allowed to continue to teach only German.
Prof. Mikhalchev had been allowed to continue to be only a member of the
Bulgarian Academy of Sciences (thanks to the fact that he had been ambassador
in the Soviet Union and had accepted the historical materialism as a relevant
sociology), but several months later, when he presented his manuscript of the <i>The traditional logic</i>… <a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn17" name="_ednref17" style="mso-endnote-id: edn17;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xvii]</span></span><!--[endif]--></span></span></a>,
after a scandalous public discussion he had been condemned<span style="mso-spacerun: yes;"> </span>for his retrograde thinking and expelled from
the Academy as well. Several times they had been searched without an order and
certain papers of theirs had been confiscated<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn18" name="_ednref18" style="mso-endnote-id: edn18;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xviii]</span></span><!--[endif]--></span></span></a>.
Nevertheless, they continued to work courageously “for the drawer” – something
well familiar for many their “brothers in fate” in the ex-socialist countries –
without knowing whether their writings would reach to the readers<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn19" name="_ednref19" style="mso-endnote-id: edn19;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xix]</span></span><!--[endif]--></span></span></a>.
<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>The </span><span style="font-size: 12.0pt; mso-ansi-language: BG; mso-bidi-font-size: 10.0pt;">flou</span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">rishing<span style="mso-spacerun: yes;"> </span>diversity of points of view in the humanities
and the variety of cultural and intellectual trends between the two wars had
been crudely eradicated. Only one possibility had been left: to praise the only
true and veritable philosophy, to speak and write, to create science and art in
accordance with its ideology. No wonder then that for almost 40 years (from the
establishment of “the power of the people” till the early 80-s ) in<span style="mso-spacerun: yes;"> </span>our country ( as in all the rest<span style="mso-spacerun: yes;"> </span>former socialist countries) had appeared
books, films, theater-performances, exhibitions etc., the loyalty of which to
the communist regime had been beyond of doubt. For almost 40 years the
slightest innocent digression in a direction different from the grandeur of
Marxism was taken as very suspicious.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In this atmosphere of
totalitarian ideology the teaching and study of history of philosophy was
totally neglected as useless and moreover, as a potential threaten in front
of<span style="mso-spacerun: yes;"> </span>“the building of socialism”<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn20" name="_ednref20" style="mso-endnote-id: edn20;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xx]</span></span><!--[endif]--></span></span></a>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In similar conditions in
all countries from the “socialist camp” appeared several histories of ancient –
and some of medieval – philosophy, which resembled one another like the drops
of water. Although written by different authors, all of them are made in the
same way, as if following the same prescription: each issue must be posed
predominantly in the light of<span style="mso-spacerun: yes;"> </span>“the
fundamental philosophical question” which has either materialistic or
idealistic solution; the ideas of the past have to be presented in very brief
and schematic account without whatsoever authentic Greek resource <a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn21" name="_ednref21" style="mso-endnote-id: edn21;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxi]</span></span><!--[endif]--></span></span></a>;
preferable attention is to be paid to the progressive materialistic ideas of
the so called ‘line of Democritus’ and<span style="mso-spacerun: yes;">
</span>respectively, the hostile idealistic ‘line of Plato’ is to be ignored or
blamed;</span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;"> </span><span style="font-size: 12.0pt; mso-ansi-language: BG; mso-bidi-font-size: 10.0pt;">the</span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"> indispensable instrument<span style="mso-spacerun: yes;"> </span>of the ‘analysis’ must be the usage of
the<span style="mso-spacerun: yes;"> </span>supreme criteria – the opinions of
‘the classics of Marxism’ - and<span style="mso-spacerun: yes;">
</span>correspondingly the labels expressing everything in accordance with
these unquestionable ‘criteria’: ‘materialism / idealism’, ‘sensitive<span style="mso-spacerun: yes;"> </span>/ rational’, most of all ‘progressive or
reactional?’, ‘favorable for the slave-owners or disastrous for the people?’.
Especially with regard to the ancient philosophy the faithful Marxist had to
know by heart several quotations from the doctoral thesis of Marx (on
Epicurus), from the <i>Philosophical notebooks</i> by Lenin and from <i>Anti –
Duering</i> by Engels. These quotations had to be present in all studies and
articles dealing with the thinking of antiquity, regardless of their particular
topic. That resulted in a stupid – but absolutely unavoidable – quoting of
Engels’ opinion of Heraclitus for example in a study on Plato. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>It was unthinkable to
explain the origin or the essence of given idea otherwise than by its
dependence on the social and political positions of the thinker who conceived
it. The opposite procedure was also obligatory. The philosophical systems of
the past were not only conceived as entirely determined by the “material
conditions of life” and “the productive means”. They also had to be revealed
from their outer form and their contents<span style="mso-spacerun: yes;">
</span>had to be reduced to the social dimension, to their probable political
application. And last but not least, whatever was the issue, whoever was the
interpreter, the question in view from the past had to be juxtaposed with its
answer given by the “only true and veritable” philosophy and if there was not
such an answer available in Marxism, it meant that such a question cannot be
posed at all.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>In that pattern were
created<span style="mso-spacerun: yes;"> </span>‘histories’ of ancient
philosophy or studies on particular problems by many authors, whose chief
concern was to remain as close as possible to the holy paradigm. In our country
this typical Marxist procedure in the making of history of ancient philosophy
was represented in the works of several University professors: Prof. Grozju
Grozev, and the academicians Nickolai Iribadjakov and Angel Bunkov.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Prof. Grozev prepared
an anthology which followed the Marxist prescription<span style="mso-spacerun: yes;"> </span>and represented only the “good ones” . This
anthology is entitled <i>The ancient Greek materialists. Fragments and texts
from<span style="mso-spacerun: yes;"> </span>Heraclitus, Anaxagoras, Empedocles,
Democritus and Epicurus </i>(S., 1958)<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn22" name="_ednref22" style="mso-endnote-id: edn22;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxii]</span></span><!--[endif]--></span></span></a>.
He also obediently provided works in which admired Democritus and condemned
Plato – ‘<i>The materialism of Democritus</i>’ (published in German, 1958) <a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn23" name="_ednref23" style="mso-endnote-id: edn23;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxiii]</span></span><!--[endif]--></span></span></a>and <i>The philosophy of Plato</i>(S., 1984)<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn24" name="_ednref24" style="mso-endnote-id: edn24;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxiv]</span></span><!--[endif]--></span></span></a>.</span><span style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Angel Bunkov in the 40-s had been an
assistant-professor of Prof. Mikhalchev and had a very promising future as an
exponent of the Remkean philosophy, but one night he had fallen asleep and on
the next morning he had awoken as a convinced Marxist. Since then he had
subdued his talent and sharp thinking to his new philosophical credo. From his
previous conceptual period he preserved the interests to the problems of
epistemology and logic, but the world-view and the ideology he had accepted
made him interpret and think about everything in harmony with the prescriptions
of ‘the only true and veritable philosophy’. In the prolific heritage of his
philosophical writings in respect of the ancient<span style="mso-spacerun: yes;"> </span>thinking<span style="mso-spacerun: yes;">
</span>for example we can pick up the study ‘The problem of the individual and
the universal in the logic of Aristotle’<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn25" name="_ednref25" style="mso-endnote-id: edn25;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxv]</span></span><!--[endif]--></span></span></a>,
which perfectly conforms to what was demanded by the dominating ideology.
Understandably, such a scholar becomes academician.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><br /></span></div>
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<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>Nickolai Iribadjakov had also become an academician thanks to his
peculiar<span style="mso-spacerun: yes;"> </span>qualities: enough talent
for<span style="mso-spacerun: yes;"> </span>a proper reasoning, undeniable
abilities devotedly to teach and write on philosophical matters in accordance
with the ‘only true and veritable philosophy’, inexhaustible energy for its
propaganda<span style="mso-spacerun: yes;"> </span>and for the conceptual
smashing of everything different from it. At the University he passionately
lectured on the discipline Criticism against the contemporary<span style="mso-spacerun: yes;"> </span>bourgeois philosophy . In regard of the
ancient thinking he created his enormous<span style="mso-spacerun: yes;"> </span><i>The sociological thought of the ancient world </i>in three volumes and <a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn26" name="_ednref26" style="mso-endnote-id: edn26;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxvi]</span></span><!--[endif]--></span></span></a>–
as could be expected -<span style="mso-spacerun: yes;"> </span>a study of the
father of the ‘materialistic line’ – <i>Democritus – the laughing philosopher </i>(S., 1982). With<span style="mso-spacerun: yes;"> </span>these<span style="mso-spacerun: yes;"> </span>writings of his he could become a champion of
the utmost fulfillment of the Marxist prescriptions. He superseded all the rest
authors who had written similar books in similar manner especially in one
thing: in each discussed issue he used the following proportion – one tenth of
the whole exposes the thinker of the past and the remaining nine tenths give
the solution to his problems in ‘the only true and veritable philosophy’. In
order to be fair, we have to acknowledge that he possesses another remarkable
differentia specifica, which distinguishes him from the rest. He supersedes
even many younger interpreters by his acquaintance with the most important
contemporary writings, written in the wide-spread European languages on the
same subject on which he wrote. All of them had to be well examined, in order
to be mercilessly refuted. This is something for which the new generation of
Bulgarian humanitarians feels very indebted to him. In the totalitarian times
very few of the significant Western studies particularly in the humanities
reached the libraries and it was forbidden by law privately to possess such
books. A very limited number of readers had an access to this literature, kept
in the special reserves of the libraries. Thanks to the energy of Nickolai
Iribadjackov, who felt obliged belligerently to criticize everything published
abroad by non- Marxist authors in the enormous specter of issues on which he
wrote, many readers at least got some idea of what was going outside. <o:p></o:p></span><br />
<span lang="EN-US"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>However, in the 70-s and
more remarkably in the 80-s the circumstances changed a little bit. Gradually
appeared the symptoms of the impoverishment of the planned economy, more and
more the inefficacy of all mechanisms of managing, control and even the
uselessness of the suppressions became evident. In the sphere of art and
philosophy, in the humanities and in the way and quality of life it was already
possible to make thinks different from the previous monopoly of the
totalitarian ideology. Socialism was very far from whatever normalization but
at least it had lost its most grotesque features.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "tahoma" , sans-serif; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>Of course, in the sphere of the humanitarian studies and in history of
philosophy as well that made possible the appearance of other kind of works,
standing at a distance from the boringly uniform interpretations, totally
determined by the ideological prescriptions. The period of the transition from
the absolute dominance of<span style="mso-spacerun: yes;">
</span>Marxism-Leninism to the liberated writings of the younger generation of
Bulgarian scholars in the 80-s<span style="mso-spacerun: yes;"> </span>is<span style="mso-spacerun: yes;"> </span>closely connected with the interpretative
energy of Prof. Radi Radev. He has taught since 1965 (to the present day)
history of the ancient, medieval and Renaissance philosophy at Sofia
University. Being a respectable and authoritative scholar, he has succeeded to
prove the study of the thinking of the past as necessary and indispensable, as
having value and merits in itself. He resumed the obligatory reference to the
authentic ancient sources, which previously had been substituted by the blunt
quotations from “the classics”. He provided two substantial and representative
anthologies: <i>Ancient philosophy</i> and <i>Medieval philosophy</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn27" name="_ednref27" style="mso-endnote-id: edn27;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxvii]</span></span><!--[endif]--></span></span></a>,
which gather the most important excerpts from the most important works in
philosophy, created in the antiquity and the middle ages. He wrote a very
exhaustive<span style="mso-spacerun: yes;"> </span>- in respect of the objective
factual information - <i>History of the ancient philosophy</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn28" name="_ednref28" style="mso-endnote-id: edn28;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxviii]</span></span><!--[endif]--></span></span></a>
in two volumes (the first volume deals with the Greek philosophy from its
beginning to the Socratic schools and the second one – from Plato to
Carneades), a survey of the <i>Philosophy in the Hellenistic epoch</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn29" name="_ednref29" style="mso-endnote-id: edn29;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxix]</span></span><!--[endif]--></span></span></a>,
and a series of minor works, devoted to prominent ancient and medieval
philosophers: <i>Socrates</i>, <i>Heraclitus</i>, <i>Epicurus</i>, <i>The Latin Aristotle (Peter
Abaelard)</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn30" name="_ednref30" style="mso-endnote-id: edn30;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxx]</span></span><!--[endif]--></span></span></a>.
His greatest concern has always been the understanding and the interpretation of
the philosophy of Aristotle and the Aristotelian tradition. Naturally, in the
60-s he could publish only <i>Materialistic statements in the gnoseology of
Aristotle</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn31" name="_ednref31" style="mso-endnote-id: edn31;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxxi]</span></span><!--[endif]--></span></span></a>
and <i>From the history of the Arab philosophy</i><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn32" name="_ednref32" style="mso-endnote-id: edn32;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxxii]</span></span><!--[endif]--></span></span></a>
( engaged mainly with<span style="mso-spacerun: yes;"> </span>the medieval</span><span lang="EN-US" style="font-family: "ms serif" , serif; mso-ansi-language: BG;"> </span><span lang="EN-US">Islam aristotelism). Inevitably he had to hide his sympathy for the
peripatetic tradition. His earlier study of its evolution from Aristotle to
Etienne Gilson is published under the title <i>Critique of neotomism</i>, but this
is perspicuous for all who have lived in that part of the world<span style="mso-spacerun: yes;"> </span>- in order to treat something different from
the officially recognized in a manner different from the officially tolerated,
and above all<span style="mso-spacerun: yes;"> </span>to publish such thing, the
author was forced to use the hypocritical ‘criticism’ or ‘critique’. Later on
appeared <i>Aristotle. The historical fate of his philosophy</i> (exploring again
the development of the peripatetic tradition from its founder’s ideas to the
neotomistic thinkers) and the popularizing<span style="mso-spacerun: yes;">
</span>Aristotle<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_edn33" name="_ednref33" style="mso-endnote-id: edn33;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xxxiii]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span><br />
<span lang="EN-US">***</span><br />
<span lang="EN-US"><br /></span>
Full text of the paper available at:</div>
<div class="MsoBodyText">
<a href="https://aaduce.files.wordpress.com/2012/12/bulgarian-interpretations-of-ancient-and-medieval-philosophy.pdf">https://aaduce.files.wordpress.com/2012/12/bulgarian-interpretations-of-ancient-and-medieval-philosophy.pdf</a></div>
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<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[i]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> More on that in:</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span></span><span style="mso-ansi-language: BG;">Boian
Angelov</span><span lang="EN-US">, Antichnata filosofia prez b”lgarskoto
V”zrazhdane,S.</span><span style="mso-ansi-language: BG;">, 1996, 122 </span><span lang="EN-US">p</span><span style="mso-ansi-language: BG;">. ( Boyan Angelo</span><span lang="EN-US">v</span><span style="mso-ansi-language: BG;">, <i>Ancient Philosophy in
Bulgarian Renaissance</i>, PH “</span><span lang="EN-US">Bogianna”, Sofia, 1996, 122
p.)</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[ii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Prof. Dr. habil. Ivan Georgov, Istoria na filosofiata, I tom Drevna
filosofia, I otdel : Uvod. Filosofskite v”zgledi u starite iztochni kulturni
narodi. II otdel : Gr”tska filosofia. P”rvi period: Predsokratovska filosofia.</span><span style="mso-ansi-language: BG;">,1926,</span><span lang="EN-US">Sofia,
Universitetska biblioteka No 49,</span><span style="mso-ansi-language: BG;"> 697</span><span lang="EN-US"> p. (Ivan Gueorgoff, <i>History of philosophy, vol.I, </i></span><i><span lang="EN-US" style="mso-ansi-language: BG;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US"><o:p></o:p></span></i></span></div>
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><span lang="EN-US" style="mso-ansi-language: BG;"><span style="mso-spacerun: yes;"><i> </i></span></span><span lang="EN-US"><i>Ancient philosophy I,
Section one: Introduction. Philosophical views of the ancient cultural people
in the far East. Section two: Greek philosophy. First period: Presocratic
philosophy</i>. Sofia, University Library<span style="mso-spacerun: yes;"> </span>No
49, 1926, 697 p.)</span><span lang="EN-US" style="mso-ansi-language: BG;"> </span><span lang="EN-US">Istoria na filosofiata.tom</span><span style="mso-ansi-language: BG;"> ІV,</span><span lang="EN-US"> Nova filosofia do Kanta. Chast I: Nova
filosofia do Khobsa.S</span><span style="mso-ansi-language: BG;">., 1936, 460 с.</span><span lang="EN-US"> (<i>History of philosophy, vol. IV</i>, <i>Modern philosophy to Kant, Chapter
I: Modern philosophy to Hobbes</i>, S., 1936, 460 p.)<o:p></o:p></span></span></div>
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><span lang="EN-US"><span style="mso-spacerun: yes;">
</span>Also he had published studies on Giordano </span><span style="mso-ansi-language: BG;">B</span><span style="mso-bidi-font-weight: normal;"><span lang="EN-US">runo, Roger
Bacon and Tomaso Campanela, Herbert Spencer<span style="mso-spacerun: yes;">
</span>and Kant,<span style="mso-spacerun: yes;"> </span>and a history of the
modern philosophy from Kant to Hegel (Istoria na novata filosofia ot Kant –
Hegel,S</span></span><span style="mso-bidi-font-weight: normal;"><span style="mso-ansi-language: BG;">., 1920, 160</span><span lang="EN-US"> p</span></span><span style="mso-bidi-font-weight: normal;"><span style="mso-ansi-language: BG;">. )</span><span lang="EN-US" style="font-weight: bold;"><o:p></o:p></span></span></span></div>
</div>
<div id="edn3" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[iii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Op. cit. Vol. . I,<i> Introduction.</i></span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
</div>
<div id="edn4" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[iv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> There is also a brief review of the most important ideas in ancient
China, Egypt and Babylon, and the teaching of Zoroaster as well, but according
to him all they are closer to theogony and mythology than<span style="mso-spacerun: yes;"> </span>is the speculative Indian philosophy.<o:p></o:p></span></span></div>
</div>
<div id="edn5" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref5" name="_edn5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[v]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> See especially p. 133-135, 315 ff., op. cit.<o:p></o:p></span></span></div>
</div>
<div id="edn6" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref6" name="_edn6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[vi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Ivan Sar”iliev,<i> Filosofiata na Sokrat</i>, S</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> Universitetska biblioteka</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> № 352, 1947, 275</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
s</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
</div>
<div id="edn7" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref7" name="_edn7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[vii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>In that respect see his
studies from the 20-s and 30-s published lately in:</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">Izsledvania v”rkhu kriticheskata
folosofia. S.,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> 1993, 261 </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">s</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> (<i>Studies in critical philosophy</i>, ed.
By Valentina Topuzova and Dimitar Tsatsov, University Publishing House, 1993,
261 p.)</span><span style="mso-ansi-language: BG;"><o:p></o:p></span></span></div>
</div>
<div id="edn8" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref8" name="_edn8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[viii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><i>Filosofia na pravoto I iurisprudentsia</i></span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> S</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">., 1930 </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">,
S.</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">, 1992, “</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">V</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">е</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">k</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> 22”, </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">s</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">. 120.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> ( <i>Philosophy of right and
jurisprudence</i>, S. , 1930, sec. ed. 1992, “Vek 22”, S., 120 p.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
</div>
<div id="edn9" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref9" name="_edn9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[ix]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Leonard Nelson, <i>Sokratoviat
metod</i>,<span style="mso-spacerun: yes;"> </span>S.</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">, 1993, </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">Liubom”drie</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
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<div id="edn10" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref10" name="_edn10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[x]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Tsecko Torbov, <i>Osnovi na
istoria na filosofiata. Antichna filosofia I filosofia na srednite vekove</i></span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> S., University Publishing House,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">1996, </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">p</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">. 154.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
</div>
<div id="edn11" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref11" name="_edn11" style="mso-endnote-id: edn11;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> <i>Philosophische Studien. Beitrage zur Kritik des modernen
Psychologysmus</i>. Leipzig, 1909, 575 S.<o:p></o:p></span></span></div>
</div>
<div id="edn12" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref12" name="_edn12" style="mso-endnote-id: edn12;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> All of them published in : Dimitar<span style="mso-spacerun: yes;">
</span>Mikhalchev. <i>Dialectic I
sofistika</i></span><i><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
Etiudi na razni filosofski temi</span></i><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
University Publishing House,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> 1994, 461 с.<o:p></o:p></span></span></div>
</div>
<div id="edn13" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref13" name="_edn13" style="mso-endnote-id: edn13;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xiii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>DIMIT’R<span style="mso-spacerun: yes;"> </span>Mikhalchev,<span style="mso-spacerun: yes;">
</span><i>Forma I otnoshenie</i>, S</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">., т.1, 1914, 760
с., </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">second improved ed.,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">1931, </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">University
Library, No 107, </span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">547</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
p. Idem, <i>Traditsionnata logika I neinoto materialistichesko obosnovavane</i>, S.</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">, 1998,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> Zakharii Stoianov PH</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">, 581</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> p.<o:p></o:p></span></span></div>
</div>
<div id="edn14" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref14" name="_edn14" style="mso-endnote-id: edn14;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xiv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Some of them republished in</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Dimitar Mikhalchev, <i>Izbrani s”chinenia</i>, S.</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">, 1981, “</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">Nauka I izkustvo</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">”, с. 438 </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">( Dimitar
Mikhalchev, Selected writings, S.,1981, “Science and art”, 438 p.<o:p></o:p></span></span></div>
</div>
<div id="edn15" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref15" name="_edn15" style="mso-endnote-id: edn15;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> See <i>Form and relation</i>, op. cit.<span style="mso-spacerun: yes;">
</span>and<span style="mso-spacerun: yes;"> </span><i>The traditional logic…</i>,
op.cit.<o:p></o:p></span></span></div>
</div>
<div id="edn16" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref16" name="_edn16" style="mso-endnote-id: edn16;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xvi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Among the most paradoxical
deeds in the times of the repressions was the expulse from the University and
the schools of thousands of students and teachers,<span style="mso-spacerun: yes;"> </span>who had taken part in the last phase of the
Second World War – what mattered was not they had fought against the fascist
alliance, but that they had been officers in the Army. Needless to say, the
children of all these thousands of repressed people were forbidden to study at
the University for a life-time (in accordance with the Law for the public education
and the Law for the high University education). A very detailed information and
analysis of that period could be found by the foreign reader in <i>A short
history of modern Bulgaria</i> by Richard J. Crampton,<span style="mso-spacerun: yes;"> </span>Cambridge University Press, 1987. Published
also in Bulgarian by the Open Society PH</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
S.,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> 1994. 368 </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">p</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US"> Particularly<span style="mso-spacerun: yes;"> </span>with regard to the injures of the University
professors, students, teachers, directors and inspectors in secondary schools
in the 40-es abundant facts and document evidence is given in</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">Vesela Chichovska</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"> Politikata sreshtu prosvetnata
traditsia</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">,</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
S.,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> 1995</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">,</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> 457 </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">p</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";">.</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";">
(</span><span lang="EN-US"> Vesela Tchitchovska :Politics against the educational
tradition, Sofia, University Publishing House, 1995, 457 p.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
</div>
<div id="edn17" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref17" name="_edn17" style="mso-endnote-id: edn17;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xvii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Op. cit.</span><span style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></span></div>
</div>
<div id="edn18" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref18" name="_edn18" style="mso-endnote-id: edn18;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xviii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Prof. Torbov had been searched<span style="mso-spacerun: yes;">
</span>or<span style="mso-spacerun: yes;"> </span>- what seems more polite-
visited without invitation by<span style="mso-spacerun: yes;"> </span>notorious
“scholars-party functionaries” in 1973. They had never returned<span style="mso-spacerun: yes;"> </span>to him what they had taken from his archive.<span style="mso-spacerun: yes;"> </span>See the Introduction to his <i>History and
theory of right</i> by<span style="mso-spacerun: yes;"> </span>Neno Nenovski, Sofia,
1992, Publishing<span style="mso-spacerun: yes;"> </span>House of the Bulgarian
Academy of Sciences, p. 7. ( Tsecko Torbov : <i>Istoria I teoria na pravoto</i></span><span style="mso-ansi-language: BG;">,</span><span lang="EN-US"> S.,</span><span style="mso-ansi-language: BG;"> 1992.</span><span lang="EN-US"> Ed. And<span style="mso-spacerun: yes;"> </span>introduction by<span style="mso-spacerun: yes;"> </span>Prof. Neno Nenovski</span><span style="mso-ansi-language: BG;">.</span><span lang="EN-US">)</span><span style="mso-ansi-language: BG;"><o:p></o:p></span></span></div>
</div>
<div id="edn19" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref19" name="_edn19" style="mso-endnote-id: edn19;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xix]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> In fact some of these writings were published after their death:
Prof. Torboff’s<span style="mso-spacerun: yes;"> </span><i>History and theory of
right </i>and Prof. Michaltchev’s<span style="mso-spacerun: yes;"> </span><i>The
traditional logic and </i>…. . What is more, in the so called “discussion” meant
to bring to an end his intellectual carrier in 1954, he had not been allowed to
answer to the criticism, exercised<span style="mso-spacerun: yes;"> </span>by
the young Marxists at the University. He had only to listen to them and keep
silence. However, he answered them</span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-ansi-language: BG; mso-bidi-font-family: "Times New Roman";"> </span><span lang="EN-US">profoundly and with dignity in a manuscript “for
the drawer”. Of course, his response appeared only in 1995: <i>Listen to the
other side as well</i>, S., University Publishing<span style="mso-spacerun: yes;">
</span>House (Chuite I drugata strana), 392 p.<o:p></o:p></span></span></div>
</div>
<div id="edn20" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref20" name="_edn20" style="mso-endnote-id: edn20;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xx]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> Even in the early 80-s a student in philosophy could hear from his
colleagues confessing Marxism that in order to<span style="mso-spacerun: yes;">
</span>understand the skeleton of the ape one has to know in advance the
skeleton of man. That wisdom ascribed to Marx saw the philosophy of the past as
the skeleton of the ape and it is needless to say which one philosophy was
compared to the skeleton of man. <o:p></o:p></span></span></div>
</div>
<div id="edn21" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref21" name="_edn21" style="mso-endnote-id: edn21;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xxi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> The knowledge of the classical languages was considered to be a bourgeois
excess and that’s why all the classical schools were closed in 1948. It had
been a real disaster especially when one pays attention to the fact that in
Bulgaria even original Greek texts had been published in the 40-s in
Bibliotheca Graeca et Latina, published by Metodi B”rdarov and Todor Donchev.
In it has appeared about 25 small, but important texts. Later it has been
impossible to resume this again.</span></span></div>
</div>
<div id="edn22" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref22" name="_edn22" style="mso-endnote-id: edn22;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> <i>Drevnogr”tskite materialisti. Fragmenti I textove ot Heraklit,
Anaxagor, Empedok”l , Demokrit I Epikur.</i> S., 1958.</span><span lang="EN-US" style="font-family: "tahoma" , sans-serif; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></div>
</div>
<div id="edn23" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref23" name="_edn23" style="mso-endnote-id: edn23;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xxiii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "Tahoma",sans-serif; mso-bidi-font-family: "Times New Roman";"><i>Der Materialismus des Demokrit.</i> <i>Das
Altertum</i>, Band<span style="mso-spacerun: yes;"> </span>IV, Heft 4,
Akademie-Verlag, Berlin, 1958.<o:p></o:p></span></span></div>
</div>
<div id="edn24" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref24" name="_edn24" style="mso-endnote-id: edn24;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xxiv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> <i>Filosofijata na Platon</i>.S., BAN, 1984, 189 p.<o:p></o:p></span></span></div>
</div>
<div id="edn25" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref25" name="_edn25" style="mso-endnote-id: edn25;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xxv]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> In the Annuary of the Sofia University, Faculty of Philosophy,<span style="mso-spacerun: yes;"> </span>Book – Philosophy, S., 1986, vol.76, ,.p.
5-55. In Bulg. <i>Problemata za obshtoto I edinitchnoto v logikata na Aristotel</i>.<o:p></o:p></span></span></div>
</div>
<div id="edn26" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<span style="font-family: Georgia, Times New Roman, serif;"><a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref26" name="_edn26" style="mso-endnote-id: edn26;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xxvi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> <i>The sociological thought of the ancient world, vol.I : Egypt,
Sumer, Babylonia,</i> S., 1978, 511 p. Vol. II: In the bosom of philosophy. Greece
(from Hesiod to Democritus), S., Partizdat, 1981, 535 p. Vol.III: Sophistry and
materialism. Metoikos in philosophy, Partizdat, S., 1982, 435 p. <o:p></o:p></span></span></div>
</div>
<div id="edn27" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref27" name="_edn27" style="mso-endnote-id: edn27;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif; mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-size: 10.0pt;">[xxvii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;"> Radi Radev (ed.): <i>Antichna filosofia</i>. S., 1977, 1982, 1988, 1994,
p. 514. Introduction and notes by Radi Radev, translation by Christo Danov.
Radi Radev (ed.): <i>Srednovekovna filosofia</i>, 1987, </span>1994, p. 576.<span style="mso-spacerun: yes;"> </span>. Introduction and notes by Radi Radev,
translation by Christo Danov and Temenuga Angelova.<o:p></o:p></span></div>
</div>
<div id="edn28" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref28" name="_edn28" style="mso-endnote-id: edn28;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxviii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><i> Istoria na antichnata filosofia</i>. S., Nauka I izkustvo, tom I, 1981,
p. 370; tom II, 1983, p.451.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="edn29" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref29" name="_edn29" style="mso-endnote-id: edn29;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxix]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span><i>Filosofiata na elinizma</i>. S.,
Nauka I izkustvo, 1973, 309 p.<o:p></o:p></span></div>
</div>
<div id="edn30" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref30" name="_edn30" style="mso-endnote-id: edn30;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxx]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> <i> </i></span><i>Sokrat. Zhivot I delo.</i> S.,
1980, Partizdat, 176 p.; <i>Epicurus</i>, S., Partizdat, 1976, p.; <i>The Latin Aristotle</i>, S., Partizdat,
1982, 175 p.; <i>Heraclitus.</i> S., Partizdat, 1986, 209 p. All of these books have
as appendixes translations of selected places and fragments from the most
important writings of these philosophers.<o:p></o:p></span></div>
</div>
<div id="edn31" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref31" name="_edn31" style="mso-endnote-id: edn31;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxxi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span><i>Materialisticheski
polozhenia v gnoseologiata na Aristotel</i>, S., 1961, Nauka I izkustvo,p.<o:p></o:p></span></div>
</div>
<div id="edn32" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref32" name="_edn32" style="mso-endnote-id: edn32;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxxii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"> <i>Iz istoriata na arabskata filosofia</i>. S.,1966, Nauka I izkustvo, 263
p.<o:p></o:p></span></div>
</div>
<div id="edn33" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/Dimka%202018/Dimka%20cv%20and%20publications/dimka%20do%202013/Dimka%202008-2011/poikilia/Bulgarian%20Interpretations/Interpretations%20last.doc#_ednref33" name="_edn33" style="mso-endnote-id: edn33;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 10.0pt;">[xxxiii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US"><span style="mso-spacerun: yes;"> </span><i>Aristotel. Istoricheskata
s”dba na negovata filosofia.</i> S., 1989, University Publishing House, 417 p.
Aristotel. S., 1988, Narodna prosveta, 215 p.<o:p></o:p></span></div>
</div>
</div>
<br /></div>
Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-10883265981020908032018-05-19T21:24:00.001-07:002018-05-19T21:24:37.550-07:00the influence of Herodotus on Aristotle<div dir="ltr" style="text-align: left;" trbidi="on">
The paper of mine entitled<br />
<br />
<i>The Influence of Herodotus on the practical philosophy of Aristotle </i><br />
<br />
is published in <i>Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics</i>, vol. 18, No 2 (2016):<br />
<br /><br />
<a href="http://www.axiapublishers.com/ojs/index.php/labyrinth/article/view/49">http://www.axiapublishers.com/ojs/index.php/labyrinth/article/view/49</a></div>
Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-28531329966604735062018-05-15T22:51:00.003-07:002018-05-15T22:55:19.713-07:00ontology of heterosexuality: Aristotle and saint Basil the Great<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<h1 style="text-align: center;">
</h1>
<h1 style="text-align: center;">
<span lang="EN-US" style="font-weight: normal;"><span style="font-family: "georgia" , "times new roman" , serif; font-size: small;">Aristotle and saint Basil the Great: ancient and Christian ontological thinking of
the heterosexuality</span></span></h1>
<h1 style="text-align: center;">
<span lang="EN-US"><span style="font-size: small; font-weight: normal;">Paper presented at the International discussion seminar</span><o:p></o:p></span></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<i><span lang="EN-US" style="font-size: 14pt;">Christianity
and Philosophy in the epoch of the postmodern</span></i><span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">, <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">Sofia
University “St. Kliment Ohridsky”<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">3-5
September 2013<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">published in Християнство и философия. Christianity and Philosophy. vol. I</span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-size: 18.6667px;">Edited by Zvetina Racheva, С., "Парадигма", 2014, с. 237-261</span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">Dimka Gicheva-Gocheva<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoBodyText">
<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>Summary: In this paper I will try to present in brief and with theses my
understanding of several important problems. Some of them are theoretical ones
– philosophical and theological, while others are practical and demanding
immediate response. The main issue will be: to demonstrate that the challenges
of the present day and the contemporary life may be reflected better upon, if
we rely on </span><span style="mso-ansi-language: BG;">some important thinkers of
the past – both </span><span lang="EN-US">pagan and Christian<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn1" name="_ednref1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 14.0pt;">[i]</span></b></span><!--[endif]--></span></span></a>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-size: 14pt;"> </span>One
of the great challenges of the present day is the thinking about gender and the
difference between the two genders – if there is such a difference at all –
because sometimes we encounter such claims in the critical and theoretical
branches of the humanities: in reality according to them, ontologically there
is no such difference, there is only biological sex, but <i>the gender is a social construct. </i>In the realm of actual politics
this theorizing leads to legislative initiatives in a number of developed
countries in the Northern hemisphere, which legalize the marriages of people
from the same sex, and moreover allow the adoption of children by such couples.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>What could be replied to this challenge?<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<h1 style="text-align: center;">
<span lang="EN-US"><span style="font-size: small; font-weight: normal;">The <i>sine qua non</i> from the Holy Scripture of the Old
Testament</span><o:p></o:p></span></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-size: 14pt;"> </span>In
the big narrative of the creation, created in six days, the holy prophet Moses
tells in the book of <i>Genesis</i>, in chapters 6, 7, 8 about the
exterminating <i>kataklismos, </i>sent by
the Lord to the earth, because of the corruption and the wickedness into which
the humans have<i> </i>fallen<i>.</i> The righteous Noah is foretold to
build an ark from a gopher wood and give in it shelter to all the members of
his family, in order that only his sons and their wives are saved from
extinction. Also, Noah is ordered to preserve in the ark couples from animals
and birds: from the clean ones seven couples, and from the rest – two by two,
male and female, in order to be kept alive, and after the end of the deluge the life of all living creatures
to be resumed.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"> Let’s continue with an excerpt from
one well-known Psalm, read in the services of the Orthodox Church every
evening, the so-called ‘vechernya”. Let me also remind you, that according to
the ancient and the Christian intuitions as well, the new day begins from the
evening of the previous one. I allow myself to do this, because the topic of
the paper is the heterosexuality as such, and not only the one in the human
race. When talking about gender and sex we have to start from the question:
whether we conceive of man as a part of nature, of creation of the Creator
and life </span><span lang="EN-US">according to the Lord’s design, or we are thinking of nature and
life as materially-biological realities, or even as social constructions of
differences, which do not exist in the living?<span style="font-size: 14pt;"><o:p></o:p></span></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"><span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-size: 14pt;"> <span style="font-size: small;">
Mentioning only the most necessary in the Old Testament, we have to
stress on the Psalm 103 (or Psalm 104 in some editions of the Bible),
designated as the Psalm of the creation of the world, in which the Lord’s
perfection is praised and it starts by the famous:</span></span> <i><span style="mso-spacerun: yes;"> </span></i><o:p></o:p></span></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="text"><i><span style="color: black;">Bless the</span></i></span><span class="apple-converted-space"><i><span style="color: black; mso-bidi-font-size: 10.0pt;"> </span></i></span><span class="small-caps"><i><span style="color: black; font-variant: small-caps;">Lord</span></i></span><span class="text"><i><span style="color: black;">, O my soul.</span></i></span><i><span style="color: black;"><o:p></o:p></span></i></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="text"><i><span style="color: black;">O</span></i></span><span class="apple-converted-space"><i><span style="color: black; mso-bidi-font-size: 10.0pt;"> </span></i></span><span class="small-caps"><i><span style="color: black; font-variant: small-caps;">Lord</span></i></span><span class="apple-converted-space"><i><span style="color: black; mso-bidi-font-size: 10.0pt;"> </span></i></span><span class="text"><i><span style="color: black;">my God, thou art
very great;</span></i></span><i><span style="color: black;"><br />
<span class="text">thou art clothed with honour and majesty.</span><o:p></o:p></span></i></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<br /></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="text"><sup><span lang="EN-US" style="color: black;"><span style="mso-spacerun: yes;"> </span></span></sup></span><span class="text"><sup><span lang="EN-US" style="color: black;"><span style="font-size: small;"> The inspired singer glorifies the wisdom of
the Lord and the well-being of everything living, including the habitations of
the living creatures with the following hymn:</span><span style="font-size: 22pt;"><o:p></o:p></span></span></sup></span></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="text"><b><sup><span style="color: black; mso-bidi-font-size: 7.5pt;">10 </span></sup></b><span style="color: black;">He send</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s</span><span style="color: black;">
the springs into the valleys</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">;</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US; mso-bidi-font-style: italic;">they flow<i> </i></span><span style="color: black;">among the hills.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>11 </sup></b>They give drink to every beast of
the field</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">;</span></span><span style="color: black;"><br />
<span class="text">the wild </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">donkeys</span><span style="color: black;"> quench their thirst.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>12 </sup></b>By them the </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">birds</span><span style="color: black;"> of the heaven</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s</span><span style="color: black;"> have their </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">home;</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US; mso-bidi-font-style: italic;">They </span><span style="color: black;">sing
among the branches.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>13 </sup></b>He wa</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">ters</span><span style="color: black;"> the hills from </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">H</span><span style="color: black;">is</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> upper</span><span style="color: black;"> chambers</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">;</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span><span style="color: black;">he earth is satisfied with the fruit
of</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> Your</span><span style="color: black;"> works.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>14 </sup></b>He cause</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s</span><span style="color: black;"> the grass to grow for the cattle,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">A</span><span style="color: black;">nd </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">vegetation </span><span style="color: black;">for the service of man</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span><span style="color: black;">hat he may bring forth foo</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">d from</span><span style="color: black;"> the earth</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">,</span></span><span style="color: black;"><br />
<span class="text"><b><sup>15 </sup></b></span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">A</span><span style="color: black;">nd wine</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><i><span style="color: black;">that</span></i></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><span style="color: black;">make</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s</span><span style="color: black;">
glad the heart of man,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">O</span><span style="color: black;">il to make</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><i><span style="color: black;">his</span></i></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><span style="color: black;">face shine,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">A</span><span style="color: black;">nd bread</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><i><span style="color: black;">which</span></i></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><span style="color: black;">strengthen</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s</span><span style="color: black;"> man’s heart.</span></span><span style="color: black;"><o:p></o:p></span></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="text"><b><sup><span style="color: black;">16 </span></sup></b><span style="color: black;">The trees of the</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="small-caps"><span style="color: black; font-variant: small-caps;">Lord</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><span style="color: black;">are full</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><i><span style="color: black;">of sap</span></i></span><span class="text"><i><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">,</span></i></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span><span style="color: black;">he cedars of Lebanon, which </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">H</span><span style="color: black;">e planted;</span></span><span style="color: black;"><br />
<span class="text"><b><sup>17 </sup></b></span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">W</span><span style="color: black;">here the birds make their nests</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">;</span></span><span style="color: black;"><br />
</span><span class="text"><i><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span></i><span style="color: black;">he stork</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> has
her home in</span><span style="color: black;"> the fir trees.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>18 </sup></b>The high hills</span><span class="apple-converted-space"> </span><span class="text"><i>are</i></span><span class="apple-converted-space"> </span><span class="text">for the wild goats;</span><br />
</span><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">The cliffs
are a refuge for the rock badgers.</span><span style="color: black;"><br />
<span class="text"><b><sup>19 </sup></b>He appointed the moon for seasons</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">;</span></span><span style="color: black;"><br />
<span class="text">the sun know</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s its</span><span style="color: black;"> going down.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>20 </sup></b></span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">Y</span><span style="color: black;">ou make darkness, and it is night</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">In which</span><span style="color: black;"> all the beasts of the forest
creep</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> about</span><span style="color: black;">.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>21 </sup></b>The young lions roar after their
prey,</span><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">A</span><span style="color: black;">nd seek their</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> food</span><span style="color: black;"> from God.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>22 </sup></b></span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">When t</span><span style="color: black;">he sun rise</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s</span><span style="color: black;">,
they gather together,</span></span><span style="color: black;"><br />
<span class="text">and l</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">ie</span><span style="color: black;">
down in their dens.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>23 </sup></b>Man goe</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">s out </span><span style="color: black;">to his work</span></span><span style="color: black; font-size: 14.0pt;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">A</span><span style="color: black;">nd to his labour until the evening.</span></span><span style="color: black;"><o:p></o:p></span></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="text"><b><sup><span style="color: black;">24 </span></sup></b><span style="color: black;">O</span></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="small-caps"><span style="color: black; font-variant: small-caps;">Lord</span></span><span class="text"><span style="color: black;">, how manifold are </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">Your</span><span style="color: black;"> works!</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">I</span><span style="color: black;">n wisdom </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">You
have</span><span style="color: black;"> made them all</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">.</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span><span style="color: black;">he earth is full of </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>Your possessions</span><span style="color: black;">.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>25 </sup></b></span></span><span class="text"><i><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span></i><span style="color: black;">his great and wide sea,</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"><o:p></o:p></span></span></div>
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<span class="apple-converted-space"><span style="color: black;">In which </span></span><span class="text"><i><span style="color: black;">are</span></i></span><span class="text"><i><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> innumerable teeming</span></i></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><span style="color: black;">things,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">Living things </span><span style="color: black;">both small and great.</span></span><span style="color: black;"><br />
</span><span class="text"><b><sup><span style="color: black; mso-bidi-font-size: 7.5pt;">26 </span></sup></b><span style="color: black;">There the ships</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> sail
about;</span></span><span style="color: black;"><br />
</span><span class="text"><i><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span><span style="color: black;">here is</span></i></span><span class="apple-converted-space"><span style="color: black;"> </span></span><span class="text"><span style="color: black;">that </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">L</span><span style="color: black;">eviathan,</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"><o:p></o:p></span></span></div>
<div class="line" style="background: white; margin-bottom: .0001pt; margin: 0cm;">
<span class="apple-converted-space"><span style="color: black;">Which You</span></span><span class="text"><span style="color: black;"> ha</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">ve</span><span style="color: black;"> made to play there.</span></span><span style="color: black;"><br />
<span class="text"><b><sup>27 </sup></b>These </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">all </span><span style="color: black;">wait</span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;"> for You,</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">T</span><span style="color: black;">hat </span></span><span class="text"><span lang="EN-US" style="color: black; mso-ansi-language: EN-US;">You</span><span style="color: black;"> mayest give</span></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span class="text"><i><span style="background: white; color: black;">them</span></i></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span class="text"><span style="background: white; color: black;">their</span></span><span class="text"><span lang="EN-US" style="background: white; color: black;"> food</span><span style="background: white; color: black;"> in due season.</span></span><span style="color: black;"><br />
<span class="text"><b><sup><span style="background: white;">28 </span></sup></b></span></span><span class="text"><b><sup><span style="background: white; color: black;"> </span></sup></b></span><span class="text"><i><span lang="EN-US" style="background: white; color: black;">W</span><span style="background: white; color: black;">hat</span></i></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span class="text"><span style="background: white; color: black;">thou give them they
gather</span></span><span class="text"><span lang="EN-US" style="background: white; color: black;"> in;</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="background: white; color: black;">Y</span><span style="background: white; color: black;">ou
open</span></span><span class="text"><span lang="EN-US" style="background: white; color: black;"> Your</span><span style="background: white; color: black;"> hand, they are filled with good.</span></span><span style="color: black;"><br />
<span class="text"><b><sup><span style="background: white;">29 </span></sup></b></span></span><span class="text"><span lang="EN-US" style="background: white; color: black;">Y</span><span style="background: white; color: black;">ou hide</span></span><span class="text"><span lang="EN-US" style="background: white; color: black;"> Your</span><span style="background: white; color: black;"> face, they are
troubled:</span></span><span style="color: black;"><br />
</span><span class="text"><span lang="EN-US" style="background: white; color: black;">Y</span><span style="background: white; color: black;">ou
take away their breath, they die</span></span><span style="color: black;"><br />
<span class="text"><span style="background: white;">and return to their dust.</span></span><br />
<span class="text"><b><sup><span style="background: white;">30 </span></sup></b></span></span><span class="text"><span lang="EN-US" style="background: white; color: black;">Y</span><span style="background: white; color: black;">ou send forth </span></span><span class="text"><span lang="EN-US" style="background: white; color: black;">Your</span><span style="background: white; color: black;"> spirit, they are
created</span></span><span class="text"><span lang="EN-US" style="background: white; color: black;">;</span></span><span style="color: black;"><br />
<span class="text"><span style="background: white;">And </span></span></span><span class="text"><span lang="EN-US" style="background: white; color: black;">Y</span><span style="background: white; color: black;">ou renew the face of
the earth</span></span><a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn2" name="_ednref2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="background: white; color: black;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="background: white; color: black; font-family: "times new roman" , serif; font-size: 12.0pt;">[ii]</span></span><!--[endif]--></span></span></span></a><span class="text"><span style="background: white; color: black;">.</span></span><span style="color: black;"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-size: 14pt;"> </span>The
psalms of Saint King David do not need additional commentaries and
clarifications. It is not by chance that they are part of the church services –
because they are not only inspired by the Spirit, but also they are
understandable and touch the heart of every human with the depth of their
poetry. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Let
me just add, that the beauty and the wisdom of the creation of the Lord are
reflected upon, praised and worshiped like that in the Judaism, in the
Christendom, in the Islam. Life is the supreme gift of the Creator and even its
most elementary forms cannot be <i>created</i> in the proper meaning of the
word by anyone else and in anyway – this is not a topic of dispute for the
people who confess one of these religions. With the living organisms, which are
already created – from the most microscopic ones to the highest mammals, people
may operate with noble aims in the sciences, in<span style="mso-spacerun: yes;">
</span>embryology and medicine, but also they may indulge themselves in
dangerous games: reproduction, combination, recombination,<span style="mso-spacerun: yes;"> </span>remodeling and bioengineering, cloning and
coping. From ontological point of view both in the allowable and justifiable,
but also in the bold applications of the modern technologies there is only
usage, handling and playing, sometimes going too far, with what has already
been created by Him. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US">The strongest ancient ontological grasping of the
heterosexuality: Aristotle<b><o:p></o:p></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>There
is a powerful beginning of the ontological thinking of the
difference-and-differentiation-in-the-identity in ancient Greece and it is
founded in the pre-Socratics, in the Pythagoreans. From Philolaus on they
conceive of ten primordial couples or pairs, but they do not label them
opposites. They are called “principles by correlation’, or </span><span lang="EN-GB" style="font-family: "greek";">sustoice…a</span><span lang="EN-US">, co-elements,
principles-in-unity, because the one is impossible without the other. The male
and the female </span><span lang="EN-GB" style="font-family: "greek";">¥</span><span lang="EN-GB" style="font-family: "greek";">rrhn <span style="layout-grid-mode: line;">kaˆ</span> q<span style="layout-grid-mode: line;">Á</span>lu</span><span lang="EN-GB"> </span><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>are among them, on the fifth
position among the principles in couples<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn3" name="_ednref3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[iii]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>There
is endless room for debating: who is the ancient thinker, who contributed more
for the founding of the first philosophy – Plato or Aristotle? Especially
regarding the ontological conceptions of the heterosexuality Aristotle offers
several concepts. They are rich in sense and strong in application, whereas
Plato only touches the problem at the end of his encyclopedic dialogue on
nature and the cosmos – the <i>Timaeus</i> (90 e ff and further till the
end). The poetic ontology of love between man and woman in the <i style="mso-bidi-font-style: normal;">Symposium</i> and the organic description
of the difference between them as natural beings at the end of the <i style="mso-bidi-font-style: normal;">Timaeus </i>is directed at the explanation
of the great task in the being for all the living creatures in the eternally
living cosmos: this happens for the propagation of the genus.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US">*<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>When
working on the first Bulgarian translation of the <i>Metaphysics</i> with
Nikolai Gochev, who translated eight of the books, we had to solve the following
problem in book <i>Iota</i>: there are several words in it with the same root,
which are as if synonyms. We had to decide: are these redundant precisions or
they are absolutely necessary distinctions? Repeatedly through the centuries
Aristotle has been accused by people, who feel aversion towards his thought,
that sometimes he enjoys the playing with speculative distinctions for the sake
of their own. Precisely these, by the way, make book <i>Iota</i> so boring for
some readers. The decision, which we have chosen for the translation of the
terms in the <i style="mso-bidi-font-style: normal;">Metaphysics</i> later on
has been applied again in the first Bulgarian translation of the <i style="mso-bidi-font-style: normal;">De caelo,</i> done by me and the editor
Vladimir Marinov.<o:p></o:p></span></div>
<div class="MsoPlainText">
<span lang="EN-US" style="font-family: "times new roman" , serif;"><span style="mso-spacerun: yes;"> </span>We have been convinced that these seeming
synonyms are conceptual differentiations – and moreover important ones for his
first philosophy, for his second philosophy and for his cosmology. The
translation of these terms in the <i style="mso-bidi-font-style: normal;">Metaphysics,</i>
for the books I-III and X-XIV, and in the <i style="mso-bidi-font-style: normal;">De
caelo</i> as well is: as </span><span style="font-family: "times new roman" , serif;">“</span><span lang="EN-US" style="font-family: "times new roman" , serif;">противоположно</span><span style="font-family: "times new roman" , serif;">”</span><span lang="EN-US" style="font-family: "times new roman" , serif;"> (in English
approximately “the opposite”) is translated </span><span lang="EN-US" style="font-family: "greek";">™nant…on</span><span lang="EN-US" style="font-family: "times new roman" , serif;">,</span><span lang="EN-US" style="font-family: "times new roman" , serif;"> </span><span lang="EN-US" style="font-family: "times new roman" , serif;">аnd </span><span lang="EN-US" style="font-family: "greek";">™nant…wsij</span><span lang="EN-US" style="font-family: "times new roman" , serif;"> (in English approximately “opposing”) is rendered as “</span><span lang="EN-US" style="font-family: "times new roman" , serif;">противополагане”<b>.</b></span><span lang="EN-US" style="font-family: "times new roman" , serif;"> </span><span lang="EN-US" style="font-family: "times new roman" , serif;">The Bulgarian “противоположеност”
</span><span style="font-family: "times new roman" , serif;">stands </span><span lang="EN-US" style="font-family: "times new roman" , serif;">for
</span><span lang="EN-US" style="font-family: "greek";">™nantiÒthj<b> (</b></span><span lang="EN-US" style="font-family: "times new roman" , serif;">in English opposedness)</span><span lang="EN-US" style="font-family: "times new roman" , serif;">,</span><span lang="EN-US" style="font-family: "times new roman" , serif;"> </span><span lang="EN-US" style="font-family: "times new roman" , serif;">аnd “противолежащо”
is the rendering of </span><span lang="EN-US" style="font-family: "greek";">¢ntike…menon</span><span lang="EN-US" style="font-family: "times new roman" , serif;">
.<o:p></o:p></span></div>
<div class="MsoPlainText">
<br /></div>
<div class="MsoPlainText">
<br /></div>
<div align="center" class="MsoPlainText" style="text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif;">What does this
mean for </span></b><span lang="EN-US" style="font-family: "greek";">¹ qeologik»</span><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif;"> or the first
philosophy?<o:p></o:p></span></b></div>
<div class="MsoPlainText">
<br /></div>
<div class="MsoPlainText">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif;"><span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-family: "times new roman" , serif;"><span style="mso-spacerun: yes;"> </span>The core part of the Aristotelian lectures on </span><span lang="EN-US" style="font-family: "greek";">¹ qeologik»</span><span lang="EN-US" style="font-family: "times new roman" , serif;">, which
we nowadays read as the fourteen books of the <i style="mso-bidi-font-style: normal;">Metaphysics</i>, is in the so-called “treatise in three books on </span><span lang="EN-US" style="font-family: "greek";">oÙs…a</span><span lang="EN-US" style="font-family: "times new roman" , serif;">, the books </span><span style="font-family: "times new roman" , serif;">ZHΘ</span><span lang="EN-US" style="font-family: "times new roman" , serif;">”.</span><span style="font-family: "times new roman" , serif;"> The concepts genus, </span><span lang="EN-US" style="font-family: "greek";">edoj</span><span lang="EN-US" style="font-family: "greek";"> </span><span style="font-family: "times new roman" , serif;">-species, substance, differentia specifica are thought
over in these books. </span><span lang="EN-US" style="font-family: "times new roman" , serif;">Centuries l</span><span style="font-family: "times new roman" , serif;">ater </span><span lang="EN-US" style="font-family: "times new roman" , serif;">Porphyry
comments on them in his <i>Isagoge</i>, and Boethius translates and comments
on them in Latin. So they became part of the medieval universities’ curricula
and fundamentals of logic. After these three books on<span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-family: "greek";">oÙs…a
-</span><span lang="EN-US" style="font-family: "times new roman" , serif;"><span style="mso-spacerun: yes;">
</span>substance (or the substantial being), the precise clarifications are
even deepened in book <i>Iota</i>, but many readers skip it as a boring inquiry
into meticulous superfluities. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>In
book <i>Iota</i> the analysis begins with the problem of what is
one-unique-unified and logically the other problem emerges from here: what are
the separately existing real entities, which are to be included into groups of
species (forms,</span><span lang="EN-GB" style="font-family: "greek";"> e‡dh</span><span lang="EN-US">),
similar to theirs, and from here in larger and more voluminous genera, which
comprise the similar species. We can ask a paradigmatic question like that: why
the opposite of the white colour is the black colour, and why the opposite of
the basso voice is the tenor? Why the soprano is not the opposite of the red
colour or why the cold air is not the opposite of the rough surfice, or to the
unbearable pressure on the bottom of the ocean? Book <i>Iota</i> is important
because it gives answers to questions similar to these ones. In this paper, of
course, I will confine myself only with what pertains to its topic:<o:p></o:p></span></div>
<div class="ListParagraph" style="mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><span style="mso-list: Ignore;">1.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;">The whole of
chapter 4, but particularly 1055 a 3-10 </span><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;">:</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; line-height: 115%;"> </span><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><o:p></o:p></span></div>
<div class="ListParagraph" style="mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><br /></span></div>
<div class="ListParagraph">
<span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">"Since
things which differ </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">can</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
differ from one another </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">in a greater or less degree</span><a href="https://www.blogger.com/null" name="241"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">,
there is a </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">certain maximum</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> difference, and this I call contrariety.<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="242"></a>That </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">it
is the maximum </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">difference
is</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> shown</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
by induction.<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="243"></a>For
</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">whereas </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">things which differ in genus have no </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">means
of passing into each other</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
and</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> are </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">more
widely</span><a href="https://www.blogger.com/null" name="244"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
distant</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">,</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
and are not comparable</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">, in the case of</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> things that differ in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">,</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> the contraries</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
are </span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="245"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">the extremes from which generation takes place</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">;</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> and<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="246"></a>the</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
greatest</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">
distance</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> is that which is</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> between</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> the</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> extremes</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">, </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">and therefore </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;">also</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"> between the contraries<a href="https://www.blogger.com/null" name="247"></a>.<span class="apple-converted-space"> </span><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif;"><a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn4" style="mso-endnote-id: edn4;" title="">[iv]</a></span></span><a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn4" title=""><!--[endif]--></a></span></span></span><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><o:p></o:p></span></div>
<div class="ListParagraph">
<span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; line-height: 115%;"><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><br /></span></span></span></span></div>
<div class="ListParagraph" style="mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><span style="mso-list: Ignore;">2.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;">And again book <i>Iota</i>,
chapters 7 and 8, from 1057 b 35 till 1058 a 29 for the precisions of the
concepts genus and eidos-species, differentia specifica,</span><b><span lang="EN-US" style="font-family: "greek"; line-height: 115%;"> </span></b><b><span style="font-family: "greek"; line-height: 115%;">™nant…on</span></b><span style="font-family: "greek"; line-height: 115%;">, <b>™nant…wsij</b>, <b>™nantiÒthj</b></span><b><span lang="EN-US" style="line-height: 115%;"> :</span></b><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; line-height: 115%;">
</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">"That
which is </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> than something</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> else is “other”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> in </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">respect of </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">something</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">;</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="487"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">and th</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">at something</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> must </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">apply</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> to both</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. E</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">.g.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> if an animal </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">is
</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other
in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> than something else</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> they must</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="488"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">both </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">be</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> animals.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">
Hence,</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> things which are other in species must be<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="489"></a>in the same genus. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">The sort of thing I mean by</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">” is that in virtue of which two</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> thing</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">s are </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">both called the
same one thing;<a href="https://www.blogger.com/null" name="490"></a> and which is not accidentally differentiated,
whether regarded</span><a href="https://www.blogger.com/null" name="491"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> as matter or otherwise. </span><a href="https://www.blogger.com/null" name="492"></a><a href="https://www.blogger.com/null" name="493"></a><a href="https://www.blogger.com/null" name="494"></a><a href="https://www.blogger.com/null" name="495"></a><a href="https://www.blogger.com/null" name="496"></a><a href="https://www.blogger.com/null" name="497"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">.</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. T</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">herefore this</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> difference must be </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">otherness of <a href="https://www.blogger.com/null" name="498"></a>genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">(</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> I</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> say “otherness of genus” because
by</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">difference </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">of</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">” I mean</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> an </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">otherness</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> which<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="499"></a>makes the genus itself
other</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">); t</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">his, then, will be a</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">
form of</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> contrariety</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. This is<a href="https://www.blogger.com/null" name="500"></a>
obvious</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> by induction. For all</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> differentiation is</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> by opposites,<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="501"></a>and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">we have shown</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> that contraries are in the same genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, because</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> contrariety<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="502"></a>was s</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">hown</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> to be complete difference</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. But</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> difference in species is</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> always</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="503"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">difference from something in </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">respect of something</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">;</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> therefore</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> this is the same </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">thing, i.e.<span style="mso-spacerun: yes;"> </span>the genus, </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">for both<a href="https://www.blogger.com/null" name="504"></a>.
(Hence </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">to</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">o all contraries which differ in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, but</span><a href="https://www.blogger.com/null" name="505"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> not in genus are in the same line of predication, and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">are </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other than</span><a href="https://www.blogger.com/null" name="506"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> each </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other in the highest
degree</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">; </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">for the</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">ir</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> difference is
complete, and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">they </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">cannot</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> come into existence<a href="https://www.blogger.com/null" name="507"></a> simultaneously</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">.)<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn5" name="_ednref5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif;">[v]</span></span><!--[endif]--></span></span></a> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">Hence, t</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">he difference</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>is a</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> form of</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> contrariety.<span class="apple-converted-space"> </span></span><a href="https://www.blogger.com/null" name="508"></a><span style="color: black; font-family: "times new roman" , serif; line-height: 115%;"><br />
<br />
<span style="background: #FFFFCC;">"To be </span></span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”, then, means this: to be in the same genus</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> a</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">nd involve</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> contrariety,<span class="apple-converted-space"> <a href="https://www.blogger.com/null" name="509"></a>while
</span>being</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> in</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">divisible</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">.</span><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><o:p></o:p></span></div>
<div class="ListParagraph" style="mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;"><span style="mso-list: Ignore;">3.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="font-family: "times new roman" , serif; line-height: 115%;">Especially in
respect of the heterosexuality and the explanation of the sex difference
between male and female creatures not only in man , but also in all the animals
and the whole nature in general, conceptually very important is almost all of
the chapter 9, 1058 a 30 – 1058 b 24. <o:p></o:p></span></div>
<div class="ListParagraph">
<span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">"</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">T</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">he question</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> might be raised as to</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> why woman does not differ from man</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="526"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">in species, </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">seeing that</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> female</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> is</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">
contrary </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">to male, </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">and their
difference is a</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="527"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">contrariety; and why a female and a male animal
are not </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> in species,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> al</span><a href="https://www.blogger.com/null" name="528"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">though th</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">e</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> difference belongs to</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> “</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">animal</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">” <i style="mso-bidi-font-style: normal;">per se</i></span><i style="mso-bidi-font-style: normal;"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,</span></i><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> and</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="529"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">not as </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">whiteness or blackness</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> does; </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">male</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“fe</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">male</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> belong to it</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="530"></a><i style="mso-bidi-font-style: normal;"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">qua</span></i><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> animal. This </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">problem is practically</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> the same as</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> “</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> why </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">does one kind of</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> contrariety</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> (e.g. “footed” and
“winged”)</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="531"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">make things </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,<span style="mso-spacerun: yes;"> </span>while</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> another</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> (whiteness and blackness)</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> does not</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">?”<a href="https://www.blogger.com/null" name="532"></a> The
answer may be that in the one case the attributes are peculiar to the genus,
and in the other they are less so’; and since one element is formula and the
other matter, </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">contrarieties</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="535"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">in the</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> formula produce</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> difference in species, but </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">contrarieties in the
concrete whole do not</span><a href="https://www.blogger.com/null" name="536"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"><o:p></o:p></span></div>
<div class="ListParagraph">
<span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">Hence the whiteness or blackness of a man does not
produce this, nor is there any specific difference</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">between a white man and
a black man; not even if one term is assigned to each.</span><a href="https://www.blogger.com/null" name="537"></a><a href="https://www.blogger.com/null" name="538"></a><a href="https://www.blogger.com/null" name="539"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> For</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> we are now regarding</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">man</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">” as</span><a href="https://www.blogger.com/null" name="540"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">
matter</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, and matter </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">does not</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> produce</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> difference;</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> and for this reason,
too,</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> individual</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="541"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">men </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">are not </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">species of </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">man</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> al</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">though the flesh and bones of which this man and</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="542"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">that man consist are </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">different</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. The concrete </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">whole </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">is </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, but not </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="543"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, because<span style="mso-spacerun: yes;"> </span>there is no
contrariety</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> in the formula, and that</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> is</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="544"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">the ultimate indivisible </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">species</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">But </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">Callias is definition </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">and</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> matter</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">. Then so too is “white
man”</span><a href="https://www.blogger.com/null" name="545"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, because
it is the individual</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">
Callias</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, who</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> is</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> white.<a href="https://www.blogger.com/null" name="546"></a>
Hence “</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">man</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">, then, is only</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> white ac</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">cidentally.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> Again, a bronze circle
and a wooden one do not differ in species; and a bronze triangle and a wooden
circle differ in species not because of their matter, but because there is
contrariety in their formulae.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"><o:p></o:p></span></div>
<div class="ListParagraph">
<span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>But does </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">not </span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">matter</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">,</span><a href="https://www.blogger.com/null" name="550"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> when it is </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">other</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> in a </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">particular</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> way, </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">make things<a href="https://www.blogger.com/null" name="551"></a> “other in species”?</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><a href="https://www.blogger.com/null" name="552"></a><a href="https://www.blogger.com/null" name="553"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">..</span><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">.</span><a href="https://www.blogger.com/null" name="554"></a><a href="https://www.blogger.com/null" name="555"></a><a href="https://www.blogger.com/null" name="556"></a><a href="https://www.blogger.com/null" name="557"></a><a href="https://www.blogger.com/null" name="558"></a><a href="https://www.blogger.com/null" name="559"></a><span style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">Surely it is because
there is contrariety in the definition, for so there also is in “white man” and
“black horse”; and it is a contrariety in species, but not because one is white
and the other black; for even if they had both been white, they would still be
“other in species”.<o:p></o:p></span></div>
<div class="ListParagraph">
<span lang="EN-US" style="background: rgb(255 , 255 , 204); color: black; font-family: "times new roman" , serif; line-height: 115%;">“Male” and “female” are attributes peculiar to the
animal, but not in virtue of its substance; they are material or physical.
Hence the same semen may, as the result of some modification, become either
female or male.<a href="https://www.blogger.com/null" name="560"></a><sub><o:p></o:p></sub></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>The Greek for the last two
sentences:</span><span lang="EN-US" style="font-family: "greek";"> tÕ d ¥rren kaˆ qÁlu toà zóou
o„ke‹a mn p£qh</span><span lang="EN-US" style="font-family: "arial" , sans-serif;">, </span><span lang="EN-US" style="font-family: "greek";">¢ll</span><span lang="EN-US" style="font-family: "arial" , sans-serif;">' </span><span lang="EN-US" style="font-family: "greek";">oÙ kat¦ t¾n oÙs…an ¢ll</span><span lang="EN-US" style="font-family: "arial" , sans-serif;">' </span><span lang="EN-US" style="font-family: "greek";">™n tÍ ÛlV
kaˆ tù sèmati</span><span lang="EN-US" style="font-family: "arial" , sans-serif;">, </span><span lang="EN-US" style="font-family: "greek";">diÕ tÕ aÙtÕ spšrma qÁlu À ¥rren g…gnetai paqÒn ti
p£qoj</span><span lang="EN-US" style="font-family: "arial" , sans-serif;">. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-US"> Here I will make quite
minimalistic commentary. The issue is tremendous, because as Plato clarifies in
the <i>Phaedo</i> (103 a and ff.) to all real entities, which really exist as
substancies (or substantial beings) nothing is opposed. To the man a real
contrary being would be the anti-man or the not-man, to the woman a real
contrary being would be the anti-woman or not woman. The examples here are
mine, and we remember that in the <i>Phaedo</i> this is made in order to
prove the immortality of soul, because the anti-soul or the not-soul does not
exist. To being there is not not-being as its opposite and this is the deepest
root of the monism, which dominates the whole philosophical tradition after
Plato and Aristotle in the millennia after that. It is not by chance, that for
both of them not-being is not an ontological, but epistemological category.<o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Then how to explain the difference
between male and female? What Aristotle offers in chapter 9 of book <i style="mso-bidi-font-style: normal;">Iota</i> is a virtuous passing through
Scylla and Charybdis, i.e. the extinction of the differentiation between them,
on the one hand, and the exaggerated removal of the one from the other, which
would send them in different </span><span lang="EN-GB" style="font-family: "greek";">e‡dh</span><span lang="EN-US">. It is well known from the deepest antiquity, that the different </span><span lang="EN-GB" style="font-family: "greek";">e‡dh</span><span lang="EN-US"> in the animals’ world even
if they can copulate at all, do not beget fertile off-springs but monstrous
creatures. From empirical point of view Aristotle touches this question (among
many others) in the <i>On the generation of animals,</i> but it is much more
important that he finds a solution of it in his first philosophy. He succeeds
in this by polishing the exquisiteness of the difference between </span><span lang="EN-US"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-GB" style="font-family: "greek";">™nantwsij</span><span lang="EN-GB">, </span><span lang="EN-US">which is translated by us
as</span><span lang="EN-GB"> “</span><span lang="EN-GB">противополагане”</span><span lang="EN-US">
(approximately “opposing” in
English) and</span><span lang="EN-GB"> “противоположеност</span><span lang="EN-GB">” - </span><span lang="EN-GB" style="font-family: "greek";">™nantiÒthj</span><span lang="EN-US"> <b>(</b></span><span lang="EN-US">approximately “opposedness” in English)<b> </b></span><b><span lang="EN-GB">.</span></b><b><span lang="EN-GB"> </span></b><span lang="EN-US">There is dynamics,
movement and modality in the first one, this is a concept through which the
mutual attraction and approaching of two remote from one another opposite
things is conceived, whereas in the second one there is static and rest, there
is the result and the product of a process or becoming, which is already
fulfilled. <o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span lang="EN-US">During the presentation
of this paper in Hall I on the 5<sup>th</sup> of September I tried to show an
example for this using the piano in the hall. The two most remote keys, for the
lowest and highest sound, when they are at rest and nobody is playing through
them, are in a state of “opposedness”, but if we pass our fingers from the two
ends of the keyboard with a successive very quick pressing of all the keys and
meet somewhere in the middle, this simultaneous movement will show an example
for the dynamic ontological concept<span style="mso-spacerun: yes;"> </span></span><span lang="EN-GB" style="font-family: "greek";">™nant…wsij</span><span lang="EN-US" style="font-family: "greek";">. </span><span lang="EN-US">The
difference between the male and the female is conceived through it and its
optics, mingling with the concept of the peculiar<span style="mso-bidi-font-weight: bold;"> </span></span><span lang="EN-GB" style="font-family: "greek";">p£qoj</span><span lang="EN-US">. It is not by chance that this precision is used in his
logic rarely, only twice in the <i style="mso-bidi-font-style: normal;">Topics</i> (112 b 28 and 113 a 2, 9), whereas the usages of these distinctions in two
other spheres of his thinking are many and important , and they will contribute
to the abstractedness of the first philosophy.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<span lang="EN-US">Sketches
on the distinctions between</span><span lang="EN-US" style="font-family: "greek";"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<span lang="EN-GB" style="font-family: "greek";">™nant…on</span><span lang="EN-GB" style="font-family: "greek";">, ™nant…wsij, ™nantiÒthj</span><span lang="EN-US"> <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<span lang="EN-US">in
Aristotle’s cosmology and his philosophy of nature</span><span lang="EN-US"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>The
analysis of the movements in the cosmos begins with these precisions in the <i style="mso-bidi-font-style: normal;">De caelo,</i> book Alpha, ch. 4, 270b 30 –
271 a 35. There are two main genera of the movement of the fundamental elements
– circular movement and rectilinear movement, both of them being primordial.
The circular movement, or more precisely said, the spherical movement of the
outmost sphere of the cosmos in itself around the axis of the cosmos and the
Earth, which coincide, is used by Plato in the <i style="mso-bidi-font-style: normal;">Timaeus</i> and by Aristotle in the <i style="mso-bidi-font-style: normal;">De caelo</i> in order to explain the uniqueness, the spatial
limitedness and the eternity of the cosmos. Aristotle thinks that two different
movements, happening in a circle, are contrary ones, only if they occur on a
line – whatever chord, connecting two points in the circle, or as it is in the
example in ch. 4 – the diameter. That’s why in the good editions of the text
there are diagrams to what is told in this place, in order to ease its
understanding. By the circular movement, when a body with a limited volume is
moving on the edge of a circle, its direction doesn’t matter for Aristotle.
Regardless of the fact that there are clockwise movements or counter-clockwise
movements, he does not consider them to be <i>contrary</i> in the absolute
meaning of the word. They have opposite directions physically, but they are not
contrary in the ontological aspect of his concept<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn6" name="_ednref6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[vi]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US">One can see here excellently, that the
“opposedness” is used by Aristotle for a static and topological description,
whereas “opposing” is a term for a dynamic-vector ontological and kinetic
usage, for the designation of movements having intrinsic direction. The unison
with the <i>Metaphysics</i> is complete. There is real symphony. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>The
consequences from this conceptual frame for his cosmology are well known: fire
and air move in a straight line from the center of the cosmos to its periphery,
and water and earth – in the opposite direction, to the center. The aither, the
fifth element deserves its name, because accordingly to the witty-serious
etymology proposed for it, it is eternally running, eternally speeding on the
outmost celestial sphere and the eternity of its movement guarantees the
eternal existence of the cosmos.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>In
the <i>Physics</i> we see again the same precise conceptual clarity (187 a 20
and 190 b 27). Especially telling is the reasoning in 217 a 23: cold and hot
are “opposings”, they are not given and petrified in a static state once and
forever, but changing and changeable characteristics, because the hot may cool
down and the cold may get warmer. In 226 a 26 it is added that </span><span lang="EN-GB" style="font-family: "greek";"><i>™nant…wsij</i></span><span lang="EN-US"> is relevant
concerning the quality, the quantity and the place, but it is not applicable
for the substance, the relation, acting and being acted upon. In 229 a 23-24
another example is given: the transition from health to illness and vice versa,
movement from and to.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>In
230 b 11the tone of cosmology is tuned, by the mentioning of the movements of
the four cosmic elements, and in 261 b 36 from the </span><span lang="EN-GB" style="font-family: "greek";"><i>™nant…wsij</i></span><span lang="EN-US"> of all the movements in general according to
their directions (forward, backward, up, down) the most important theological
and cosmological conclusion is drawn: it is necessary to have an eternally
moving, which is unmoved, the alpha and the omega of being, first cause and
final end<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn7" name="_ednref7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[vii]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Let
us also pay attention to something else. In order to be clear and brief, I will
try to explain it by a metaphor, used by Plato in the <i style="mso-bidi-font-style: normal;">Statesman</i> (281 d-283 c). This is the metaphor of the fabric,
which is woven by “the supreme art of weaving” on a weaver’s from the threads
of the yarn-beam and the warp-beam<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn8" name="_ednref8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[viii]</span></span><!--[endif]--></span></span></a>.
In the same manner, in the <i>De caelo</i> and chapter 9 of book <i>Iota</i>
of the <i style="mso-bidi-font-style: normal;">Metaphysics</i> Aristotle uses
as if being threads in the yarn-beam the parallel lines of the concepts <i style="mso-bidi-font-style: normal;">contraries</i> and <i style="mso-bidi-font-style: normal;">contrarieties</i>, <i style="mso-bidi-font-style: normal;">oppositions</i>,
<i style="mso-bidi-font-style: normal;">opposites</i>, <i style="mso-bidi-font-style: normal;">opposings</i> and <i style="mso-bidi-font-style: normal;">“opposed-ity”,</i>
or <i style="mso-bidi-font-style: normal;">“opposed-ness”.</i><span style="mso-spacerun: yes;"> </span>In the warp-beam he uses the concept of the
immanent, the proper change </span><span lang="EN-US" style="font-family: "greek";">p£qoj</span><span lang="EN-US">. The conceptual fabric is woven like that and thus the difference in
the sex of the males and the females in the living species is grasped in the <i style="mso-bidi-font-style: normal;">Metaphysics</i>. Similarly, the concept
for the home (or the immanent, the proper) place and the home (or the immanent,
proper) movements in the <i style="mso-bidi-font-style: normal;">De caelo</i> depict the scenery of the eternal and beautiful cosmos. The literary meaning of
this adjective </span><span lang="EN-US" style="font-family: "greek";">o„ke‹oj</span><span lang="EN-US"> is “homy, pertaining to the home, cozy, neat”, from which is inferred,
that the sexual differentiation is not a forcible one in being. On the
contrary, thanks to it the living creatures are complete and perfect, and
likewise the four elements do not move forcibly and contrary to their nature
for a long time, but they are always striving by nature to reach to and occupy
their own and immanent place (literally said in Greek <i style="mso-bidi-font-style: normal;">‘the home place’</i>). This nuance is not felt in any translation,
because the layer of Porphyry, namely the word <i style="mso-bidi-font-style: normal;">idion</i> has covered it for centuries. Later on it has become <i>proprium</i>
in latin, which conveys much more </span><span lang="EN-GB">abstract</span><span lang="EN-US">
ideas. The expressions in the <i>Metaphysics,</i> book <i>Iota</i> and the <i>De
caelo,</i> book Alpha, with their literal punctuality suggest the basic
intuition of Aristotle: in the cosmos everything is beautiful, cozy and neat as
in a nice house; the elements are by themselves and in their homes, when they
dwell in their places and move with their own movements in the proper
directions; and the living beings are in themselves in their entirety,
completion and perfection, when they are sexually determined – males or
females. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>And it
is not by chance that the root of this word later on engenders the word
‘ecology’ – the science for the universal home, for the Earth and the natural
environment, which we have to preserve and protect as of our own home.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US">The male and the female in the world of the living
creatures<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>One third of the Aristotelian philosophical
heritage, of his lectures, which we nowadays read as treatises, consists of his
biological texts: <i style="mso-bidi-font-style: normal;">Parts of the animals</i>, <i style="mso-bidi-font-style: normal;">Movement of animals, Generation of
animals, Historia animalium</i><a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn9" name="_ednref9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[ix]</span></span><!--[endif]--></span></span></a>.
It is not strange that he never hesitated to coin a new word or an awkward
expression in order better to express his thinking, in the cases, in which he
felt unsatisfied by what was available in the Greek language of his time. There
are hundreds of words, artificially coined by him, which have been
incomprehensible and unacceptable even for his most faithful followers in the
moment of their appearance, but gradually, for some of them after centuries,
they have been discovered as precious conceptual treasures. Nevertheless, the
word “biology” is not found among his linguistic novelties, precisely because
Aristotle has not conceived of his inquiries and lectures on the living world
as a part of some experimental scientific work. He sought in the living beings
a transparent and understandable confirmation and irrefutable, vivid
demonstration of the principles of the </span><span lang="EN-GB" style="font-family: "greek";">¹ qeologik»</span><span lang="EN-US">, of the fundamental truths of his first
philosophy. He has convincingly presented them in a classification of the
animals, which has emerged at the cross point of several criteria: the external
image – shape – </span><span lang="EN-GB" style="font-family: "greek";">edoj</span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB"> </span></i><span lang="EN-US">of the animals, their habitations and especially the way of their
reproduction, the propagation of the existence of all the </span><span lang="EN-GB" style="font-family: "greek";">e‡dh</span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB"> </span></i><span lang="EN-US">of animals, birds, reptiles and the like. It
looks like this:<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Firstly, the big genus of the animals
possessing blood, </span><span lang="EN-US">which comprises almost all
species nowadays designated as <i>vertebrae:</i><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l4 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">1.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">Man, the only biped living
creature.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l4 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">2.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The quadruped hair or fur
animals, which roughly corresponds to the present-day label “earthly mammals”. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l4 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">3.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The genus of the whales and
the dolphins, correctly determined by him to be sea mammals. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US">The
common between all of them is that they are vivipara. <b><o:p></o:p></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l4 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">4.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The genus of the birds,
possessing two legs and two wings through which they fly in the air. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l4 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">5.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The quadruped and footless
animals – like lizards, tortoises and snakes, today designated as reptiles
and/or amphibians.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l4 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">6.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">Fish – the living creatures,
which may live only in water. <o:p></o:p></span></div>
<div class="MsoBodyText2">
<span lang="EN-US">The common between all of them is that
they are ovipara, laying perfect eggs.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Secondly,</span><span lang="EN-US"> the
other great genus comprises <i>the bloodless animals. </i><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l3 level1 lfo3; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">1.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The <i style="mso-bidi-font-style: normal;">malakia</i>, the present day <i>Cephalopodes</i> – the octopuses,
sepias and calamari. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l3 level1 lfo3; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">2.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The <i style="mso-bidi-font-style: normal;">malakostraka,</i> the present day <i>Crustacea</i>, described by
Aristotle as being soft outside and hard inside – lobsters, crabs, river crabs,
etc. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US">The
common between the two groups of the softies is that they are also <i>Ovipara</i>, but
they lay imperfect eggs. <b><o:p></o:p></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l3 level1 lfo3; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">3.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The insected animals, in
Greek <i style="mso-bidi-font-style: normal;">entoma</i>. Precisely because he
has been led by the etymology and the linguistic designation, Aristotle
includes in this group not only the insects, but also the worms. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US">The
common between all of them is that they procreate through larvae. <b><o:p></o:p></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l3 level1 lfo3; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">4.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The <i style="mso-bidi-font-style: normal;">ostrakoderma</i>, the softies which have shell instead of skin: the
snails and the seashells. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US">According
to him they procreate through budding or emitting special generative liquid. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l3 level1 lfo3; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">5.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The <i style="mso-bidi-font-style: normal;">zoophyta</i>, the animals-plants which are immovable like plants but
breathe and nourish themselves like animals. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US">According to him they are self-generated. <b><o:p></o:p></b></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Some
of these compartments and designations nowadays seem strange, even ridiculous,
but they have been made precisely like that, because one of the unshakeable
fundaments of Aristotle’s worldview is the conviction of their eternity. All
the genera and the </span><span lang="EN-GB" style="font-family: "greek";">e‡dh</span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB"> </span></i><span lang="EN-US">of the animals are eternal,
they have never changed and they will never change in the eternal world, which
likewise has never been created and will never perish. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>One of the very few places in Plato, in
which he speaks about the sexual love between the male and the female, was
mentioned earlier in this text. As is usual for him, it is done as a retelling
in the retelling in the retelling. From several transmissions the reader
understands about the conversation between Socrates and Diotima in the <i style="mso-bidi-font-style: normal;">Symposium</i> (206 c and ff.) in which the
priestess from Mantinea, before reaching to the highest, explains the physical
intimacy of love, the conception and the birth as the striving of the mortal
creatures, and mostly of the mortal humans, to reach the divine and the
undying.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>The reader of the biological works of
Aristotle sees that he goes even further: not only the humans, but all the
living creatures, including the plants, according to him, are striving to reach
the eternal and the divine by creating their offspring, which is not identical
with the parents or the organisms, which have begot them, but are from the same
</span><span lang="EN-GB" style="font-family: "greek";">edoj</span><span lang="EN-US">. So
the </span><span lang="EN-GB" style="font-family: "greek";">e‡dh</span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB"> </span></i><span lang="EN-US">of the living creatures
remain eternal in the eternal cosmos. Aristotle explains how this occurs in all
species of animals, group by group, in the <i style="mso-bidi-font-style: normal;">On
the generation of animals,</i> and leaves to Theophrastus the work on the
explanation of the plants – their </span><span lang="EN-GB" style="font-family: "greek";">e‡dh</span><span lang="EN-US">, habitations and means of propagation. The radically ontological
thinking of heterosexuality in Aristotle is spread over the self-generation of
the most microscopic creatures in the mud, the water, the sand and the cliffs.
In all the places where some living creature appears, no matter how miniscule
it is, no matter how difficult it is to determine what exactly it is as </span><span lang="EN-GB" style="font-family: "greek";">edoj</span><i style="mso-bidi-font-style: normal;"><span lang="EN-US">,</span></i><span lang="EN-US"> this happens again thanks to the male and the
female. The female in these cases is the matter, the nourishing milieu, in
which the tiny living creatures are self-generated, and the male is the </span><span lang="EN-GB" style="font-family: "greek";">edoj</span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB"> </span></i><span lang="EN-US">or the form, which is in the so-called immanent
or connatural <i style="mso-bidi-font-style: normal;">pneuma,</i> containing the
vital heat (literally said in Greek: <i style="mso-bidi-font-style: normal;">“the
psychic heat”</i>).<span style="mso-spacerun: yes;"> </span><i>“Animals and
plants are formed in the earth and in the water because in earth water is
present, and in water pneuma is present, and in pneuma soul-heat is present, so
that in a way all things are full of Soul;<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn10" name="_ednref10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif;">[x]</span></b></span><!--[endif]--></span></span></a>”<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-left: 18.0pt; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US">The apology of life in the <i>Hexaemeron </i>of St Basil the Great<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="margin-left: 18.0pt; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="margin-left: 18.0pt; text-align: center;">
<br /></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>The influence and the usage of important
concepts and ideas of the classical Greek philosophy, science, culture and
literature in the writings of the holy Fathers of Cappadocia is an enormous
topic. They have been exceptionally educated, real erudite persons with an
encyclopedic scope of knowledge. They have been given different artistic
talents but also no lesser practical gifts: diplomatic tact and justifiable
strategy. Without undue noise or showing off they have succeeded to adopt and
implant in the foundations of the Christian dogmatics everything acceptable and
necessary for it from the Greek achievements of the spirit. In the time of the
hectic preparation for the Second Universal Council and in the decades when the
Cappadocians have fought for the faith against their former friend and
classmate – the emperor Julian the Apostate, every one of them in his own way
and with a predilection to a certain ancient thinker, had created fundamental
works in which the best of the Greeks were fused together with the core of
Christianity. St Gregory of Nyssa for example has an obvious preference for
Plato, seen in his dialogue <i>On the soul and the resurrection</i>, the plot
of which is a parallel to the composition of the <i>Phaedo<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn11" name="_ednref11" style="mso-endnote-id: edn11;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xi]</span></b></span><!--[endif]--></span></span></a></i>.
St Basil the Great accomplishes exceptional heights in the implementation of
Aristotelianism into the Christian doctrine. It is still a task to evaluate the
significance of the synthesis seen in his works: to begin with the writing of
poetry in the rhythm of the hexameter and with archaic lexical stock, which has
been his favorite leisure activity, because he loved the epic of Homer. We may
add further the most serious distinctions for the difference between </span><span lang="EN-GB" style="font-family: "greek";">m…a oÙs…a, tre‹j Øpost£seij, </span><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>the Persons of the Holy Trinity, and also such
considerations, as for instance, the question why the water of the Pontus is
not as salty as the Hellespontus. In all these we see Aristotle’s influence.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Especially in the <i>“Hexaemeron” </i>the
strongest conceptual borrowing from the first philosophy (</span><span lang="EN-GB" style="font-family: "greek";">¹ qeologik»</span><span lang="EN-US">) is seen in the
first sermons, which start by clarifying of the senses and meanings of the
concept </span><span lang="EN-GB" style="font-family: "greek";">¢rc»</span><span lang="EN-GB" style="font-family: "ms serif" , serif; mso-ansi-language: BG;"> </span><i><span lang="EN-US">principle</span></i><span lang="EN-US"> precisely in the manner and
in the order, used by Aristotle in chapter 1 of book <i>Delta</i> of the <i>Metaphysics.</i>
But since the topic of my paper here is a different one, I will focus on it
with a very long quotation from the Seventh Sermon<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn12" name="_ednref12" style="mso-endnote-id: edn12;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xii]</span></span><!--[endif]--></span></span></a>.<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><o:p></o:p></i></b></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="background: white; color: black;">So is this great and wide sea, wherein are
things creeping innumerable, both small and great beasts. Yet a wise and
marvellous order reigns among these animals. Fish do not always deserve our
reproaches; often they offer us useful examples. How is it that each sort of
fish, content with the region that has been assigned to it, never travels over
its own limits to pass into foreign seas? No surveyor has ever distributed to
them their habitations, nor enclosed them in walls, nor assigned limits to
them; each kind has been naturally assigned its own home. One gulf nourishes
one kind of fish, another other sorts; those which swarm here are absent
elsewhere. No mountain raises its sharp peaks between them; no rivers bar the
passage to them; it is a law of nature, which according to the needs of each
kind, has allotted to them their dwelling places with equality and justice</span></i><span lang="EN-GB" style="background: white; color: black;">.<span class="apple-converted-space"> </span></span><span lang="EN-GB" style="color: black;"><br />
<i style="mso-bidi-font-style: normal;"><br />
<span style="background: white;">4. It is not thus with us. Why? Because we
incessantly move the ancient landmarks which our fathers have set. We encroach,
we add house to house, field to field, to enrich ourselves at the expense of
our neighbour. The great fish know the</span></i></span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="background: white; color: black; font-family: "arial" , sans-serif;"> </span><span lang="EN-GB" style="background: white; color: black;">sojourning
place that nature has assigned to them; they occupy the sea far from the haunts
of men, where no islands lie, and where are no continents rising to confront
them, because it has never been crossed and neither curiosity nor need has
persuaded sailors to tempt it. The monsters that dwell in this sea are in size
like high mountains, so witnesses who have seen tell us, and never cross their
boundaries to ravage islands and seaboard towns. Thus each kind is as if it
were stationed in towns, in villages, in an ancient country, and has for its
dwelling place the regions of the sea which have been assigned to it.<span class="apple-converted-space"> </span></span><span lang="EN-GB" style="color: black;"><br />
</span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="color: black;"><br />
</span><span lang="EN-GB" style="background: white; color: black;">Instances have,
however, been known of migratory fish, who, as if common</span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="background: white; color: black;"> </span><span lang="EN-GB" style="background: white; color: black;">deliberation transported them
into strange regions, all start on their march at a given sign. When the time
marked for breeding arrives, they, as if awakened by a common law of nature,
migrate from gulf to gulf, directing their course toward the North Sea. And at
the epoch of their return you may see all these fish streaming like a torrent
across the Propontis towards the Euxine Sea. Who puts them in marching array?
Where is the prince's order? Has an edict affixed in the public place indicated
to them their day of departure? Who serves them as a guide? See how the divine
order embraces all and extends to the smallest object. A fish does not resist
God's law, and we men cannot endure His precepts of salvation! Do not despise
fish because they are dumb and quite unreasoning; rather fear lest, in your
resistance to the disposition of the Creator, you have even less reason than
they. Listen to the fish, who by their actions all but speak and say: it is for
the perpetuation of our race that we undertake this long voyage.<span class="apple-converted-space"> </span></span><span lang="EN-GB" style="color: black;"><br />
<br />
<span style="background: white;">They have not the gift of reason, but they have
the law of nature firmly seated within them, to show them what they have to do.
Let us go, they say, to the North Sea. Its water is sweeter than that of the
rest of the sea; for the sun does not remain long there, and its rays do not
draw up all the drinkable portions. </span></span><span lang="EN-GB" style="background: white;">Even sea creatures love fresh watery</span></i><i style="mso-bidi-font-style: normal;"><span style="background: white; mso-ansi-language: BG;">...</span><span lang="EN-GB" style="background: white;"><span style="mso-spacerun: yes;"> </span>one often sees them enter into rivers and
swim<span style="color: black;"> far up them from the sea. This is the reason
which makes them prefer the Euxine Sea to other gulfs, as the most fit for
breeding whole tribe returns home. Let us hear these dumb creatures tell us the
reason. </span></span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="color: black; font-family: "arial" , sans-serif;"><br style="mso-special-character: line-break;" />
<!--[if !supportLineBreakNewLine]--><br style="mso-special-character: line-break;" />
<!--[endif]--></span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-US"><o:p></o:p></span></i></div>
<div class="MsoNormal">
<span lang="EN-US">The short commentary to this text and to its
larger context, the sermons from the fifth to the ninth in the <i>Hexaemeron </i>has to start with mentioning of the extraordinary belletristic talent of St
Basil. He was not just an erudite knower in cosmology, philosophy of nature and
the knowledge about the animals’ and plants’ reigns. All the richness of the
classical Greek science of nature – from Plato’s <i>Timaeus,</i> from
Theophrastus’ <i>Historia plantarum,</i> but mostly from the Aristotelian
lectures on the cosmology and the philosophy of the living, is included in a
condensed form in his sermons on the creation, done in six days. Naturally,
some of the ideas from the <i>De caelo</i> are absolutely excluded: the
eternity of the world and its not-createdness, and similarly no one could
expect that the idea of the eternity and the uncreatedness of the animals’
species will be borrowed from the biological treatises. Of course, the same
applies to the ontological conception that there is a material chaos, which is
available to the Demiurge and used by him for the making of the cosmos,
accordingly to the paradigm of the eternal in the <i>Timaeus.<o:p></o:p></i></span></div>
<div class="MsoNormal">
<span lang="EN-US">All the rest, however, is woven into the <i>Hexaemeron.</i>
Moreover, it is more artistically expressed, with a greater variety of examples
and impressive metaphors, than the exposition of the same theories in the
writings of the thinker, from whose philosophy of nature and the living they
have been borrowed. Aristotle’s knowledge of the living creatures reveals his
undoubted interest and insatiable curiosity for them, but his observations and
classifications are presented with an intended cautiousness and a dryness of
the phrasing, typical for a scientist-investigator. At the same time St Basil
the Great does not hide his admiration for the beauty and the wisdom of the
Creator, implemented by Him and exhibited in this realm of the creation.
Furthermore, they are examples of homilies, of Christian rhetoric, built on the
exegetics of the <i>Hexaemeron.</i> Especially the sermons from the fifth to
the ninth, the focus of which falls on the living part of the created world,
are full of original instructive and homiletic accents for the examples of
imitation, shown by some birds, animals and sea-dwellers to the people. Human
beings should be more intelligent, foreseeing and caring than the creatures,
deprived from logos, but – alas - it is not always so.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>Enumerated in brief, the following common features in the philosophies
of the living of Aristotle and Saint Basil the Great are dominating in the
second half of the sermons of the <i>Hexaemeron:</i><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l2 level1 lfo4; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">1.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The labels and the
classification terms, which describe and divide the different groups, genera
and species of animals – according to their outer appearance, but also
according to the way of their propagation.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l2 level1 lfo4; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">2.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The idea of the absolute
purposefulness and the foresight in the composition of all living creatures and
all their parts, regarding their environmental habitation. The Christian
philosophy of the living, as the Aristotelian one, is an apology of the
foresight and the perfect reason of nature. Of course, Aristotle expresses this
with generalizations like: <i>“As if what was to happen in the future has been
foreseen by nature!”</i><a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn13" name="_ednref13" style="mso-endnote-id: edn13;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xiii]</span></span><!--[endif]--></span></span></a>
and <i>“God and nature do nothing in vain”<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn14" name="_ednref14" style="mso-endnote-id: edn14;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xiv]</span></b></span><!--[endif]--></span></span></a></i>.
In the <i>Hexaemeron</i> of St. Basil the Great there are analogous
observations, enriched by even more interesting examples, which convince and
preach to the reader: the Creator of everything is good and caring, He has
taken care even for the tiniest living creatures and in His wisdom, foresight
and forecast, with His mercy He has provided to all of them everything needed
by them in their habitations – on the earth, in the water, in the air or by the
lakes, in the desserts or in the mountains. This is done <i>for the sake of</i>
their preservation, for the protection of their life in tempests and
disasters.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l2 level1 lfo4; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">3.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">In every living being there
is beauty. Moreover, this is not the individual, aesthetic impression of
beauty, which is difficultly expressible and easily contested. On the contrary,
this beauty is ontologically given and immediately sense-perceptible, defined
by the geometrical structures and the commensurable order, as for example is
the beauty of the perfect hexagons of wax, in which the laborious bees collect
their honey. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l2 level1 lfo4; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">4.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">The teleology which
dominates in the biological treatises of Aristotle is multifaceted, and it is
entirely philosophically developed and theologically exalted in the <i>Hexaemeron:</i>
every living being is not simply created just as perfect in regard with the
habitation, in which it will dwell and propagate its species, but also it is
designed like that, in order to assist and not to harm the other living
creatures around itself in the place they live together. Additionally, all
living beings are gifted with a peculiar striving, organically intrinsic in
them: to obey the highest law of God and nature for the procreation of the
generation, <i>for the sake of which</i> many of them take care and exhibit
admirable foresight. Fish, for example, migrate across seas in order to get
into places, where the water is colder and because of that not so salty. The
swallows come up with a way to put together nests, in which to lay their little
eggs. They do this only by way of their little beaks and wetted wings
pulverized with dust. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l2 level1 lfo4; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">5.<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">Another shared feature of
the teleology of the living in both Aristotle and St Basil is the peculiar
reluctance to fix on man, the lack of anthropocentrism, and more properly said,
the denial of consumerism and hedonism of man. Of course, for them both, man is
the supreme of all living creatures. Moreover that for all believers man is
created “in the image of God” (<i style="mso-bidi-font-style: normal;">Genesis </i>1:27),
but not everything in the living nature, in the world, created by God, is <i>for
the sake of man</i> and for his immediate use. On the contrary, there are
birds, animals, plants, reptiles, which are dangerous and harmful for the
people, but in their life and in the propagation of their species, there is
also wisdom and foresight: they are assigned to live and to procreate, either
because of themselves or, as it often turns out to be, they are useful and
necessary for the nourishment or the preservation of other living beings, or
because of the elimination of some of their enemies and rivals in their
habitation. Nothing in the created – nor the growing, nor the engendered – is
in vain. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-US">This
part of the paper will be ended with another quotation, this time from Sermon
Five. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-GB" style="font-family: "arial" , sans-serif;"><br />
</span><i><span lang="EN-GB" style="mso-bidi-font-size: 10.0pt;">4. What shall I
say? What shall I leave unsaid? In the rich treasures of creation it is
difficult to select what is most precious; the loss of what is omitted is too
severe. "Let the earth bring forth grass;" and instantly, with useful
plants, appear noxious plants; with corn, hemlock; with the other nutritious
plants, hellebore, monkshood, mandrake and the juice of the poppy. What then?
Shall we show no gratitude for so many beneficial gifts, and reproach the
Creator for those which may be harmful to our life? And shall we not reflect that
all has not been created in view of the wants of our bellies? The nourishing
plants, which are destined for our use, are close at hand, and known by all the
world. But in creation nothing exists without a reason. The blood of the bull
is a poison: ought this animal then, whose strength is so serviceable to man,
not to have been created, or, if created, to have been bloodless? But you have
sense enough in yourself to keep you free froth deadly things. What! Sheep and
goats know how to turn away from what threatens their life, discerning danger
by instinct alone: and you, who have reason and the art of medicine to supply
what you need, and the experience of your forebears to tell you to avoid all
that is dangerous, you tell me that you find it difficult to keep yourself from
poisons! But not a single thing has been created without reason, not a single
thing is useless. One serves as food to some animal; medicine has found in
another a relief for one of our maladies.</span></i><i><span lang="EN-US" style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<br /></div>
<h3 style="text-align: center;">
<span lang="EN-US"><span style="font-weight: normal;">Conclusion: what about the challenges of the contemporary
epoch</span><o:p></o:p></span></h3>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-US"><span style="font-size: 14pt;"> </span>So far two thinkers have been treated in
the paper, but there will be no violation of the facts and the extant texts, if
a generalization is made: these thinkers are representative for the worldviews
of their epochs and for the reflections upon the place of man in nature and the
cosmos. The one of them is representative of ancient, the other – of the
Christian philosophy. In the ancient philosophy there is only one vulgar
materialist-hedonist, who had boldly declared himself as an atheist. He had
treated his friends, family and children brutally, and this is not Epicurus, as
it is supposed wrongly, but Aristippus<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn15" name="_ednref15" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xv]</span></span><!--[endif]--></span></span></a>.
In the middle ages and the Renaissance there are no atheists to be encountered.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>The attitude of man towards nature as a
realm of the evolution, in which the not-living gradually moves to the living,
and thence with a progressive development, natural selection and struggle among
the species, the stage of the highest mammals, primates and man is achieved – this
attitude begins with the New time and the <i>Origin of species.</i> The
modernity and the post-modernity added to this world-perception of the living
nature the ever more increasing confidence, that man as the wreath of evolution
may acquire more and more mechanisms, techniques and technologies, in order to
reign over life. Really, there is genetic engineering, conceptions <i style="mso-bidi-font-style: normal;">in vitro</i>, voluntarily change of sex,
successive cloning of animals, surrogate pregnancy, and never ceasing
experiments for the cloning of people… Nevertheless, for the time being the
sciences and the technologies have not succeeded <i style="mso-bidi-font-style: normal;">to create</i> in the proper sense of the word<i style="mso-bidi-font-style: normal;"> a single drop of blood.<span style="mso-spacerun: yes;"> </span><o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>In the social sphere there are events,
which are not so new, unheard and unseen before, but rather they are a sinister
repetition of processes from remote, but well documented epochs. For example,
the noisy demonstrations of homosexual marriages and/or the showing-off of
bisexuality is described excellently in the biographies of some Roman emperors.
Nero had been the first one with such shocking behavior: he had married the
slave Pythagoras, he had persecuted the Christians, but also he had
demonstrated his contempt<span style="mso-spacerun: yes;"> </span>for the old
pagan gods by raping publicly a priestess of Vesta. With its contemptuous
attitude to the sacred and the divine our post-modern epoch resembles the Roman
imperial centuries.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>There are scaring tendencies nowadays, both
in the usage of some of the biotechnologies, and also in the imposing through
legislative initiatives of the same-sex marriages and the right for the
adoption of children by such couples. Many philosophers and theologians give an
answer to these developments. When we look at the shelves of the library and
see there the writings of thinkers as Husserl, Merleau-Ponty, Levinas and
Simone de Beauvoir on the phenomenology of the sexual difference, we appreciate
the depth of their philosophizing, but unfortunately we cannot take ready-made
instructions for the crisis of man and the human in the beginning of the XXI
century<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn16" name="_ednref16" style="mso-endnote-id: edn16;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xvi]</span></span><!--[endif]--></span></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Some contemporary Christian theologians and
writers defend excellently the millennia old truths of the faith of the
sacredness of life, of the marriage as sacrament and the beauty of nature in
the world created by Lord. For me most instructive and precious are the
writings of<span style="mso-spacerun: yes;"> </span></span><span lang="EN-GB">Étien Gilson</span><span lang="EN-US">, Christos Yannaras, Uergen Moltman and John Breck</span><span class="MsoEndnoteReference"><span lang="EN-US"> </span></span><a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn17" name="_ednref17" style="mso-endnote-id: edn17;" title=""><span class="MsoEndnoteReference"><span lang="EN-US"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xvii]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US">.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>Especially in the book of Father John Breck an excellent analysis is
offered of the processes, evolving nowadays and a clear-cut evaluation is
proposed concerning the limit: to celebrate the development of the sciences,
the biotechnologies and the medicine, but where is the final stage, beyond
which no one should go. Also, when we speak about the human rights, we must not
forget that they are part of the rights of all the mankind and the rights of
nature. This is an imperative for the conceptual frame of the rights. A man in
one’s individuality is unique and unrepeatable as a person, but as an
individual from his species everyone has obligations to the mankind and<span style="mso-spacerun: yes;"> </span>nature. This is something with which might
agree any tough and freethinking atheist, materialist and/or evolutionist. The
rights of the mankind and nature in the hierarchy of the values should be
ranked above<span style="mso-spacerun: yes;"> </span>the rights of the individual,
moreover that for the time being nobody has demonstrated as an immanent human
right the sinful wish for sexual delight and usage of another person as an
object in the contacts within the same sex. <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US">As human beings we have several duties to the
mankind and the environment:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l0 level1 lfo5; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">-<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">To not exhaust all natural
resources in the life of our generation;<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l0 level1 lfo5; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">-<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">To not poison the Earth with
damaging industrial undertakings;<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l0 level1 lfo5; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">-<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">To not extinguish the planet
in a new world war, which inevitably will do harm to all territories and will
eliminate almost all the human race;<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt; mso-list: l0 level1 lfo5; tab-stops: list 36.0pt; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US"><span style="mso-list: Ignore;">-<span style="font-family: "times new roman"; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span lang="EN-US">We are obliged to preserve
the variety of nature in all its forms, species and levels – from the tiniest
microscopic creatures in the mosses of the rocks till the most perfect and high
species of <i>homo sapiens. <o:p></o:p></i></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US">All positions on these topics in
the book of Father John Breck are exposed convincingly and attractively. This
is the point of view of an Orthodox Christian philosopher and theologian and it
is expectable. But I will stress also on another aspect of its preciousness:
the book insists on the holiness of the sacrament of marriage between a man and
a woman, and on the value of the intimacy and the sexual love in the family. I
am mentioning this, because very often the popularizations of Christianity
distort and overstrain it to a degree, which transforms it into a Gnostic sect.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US">*<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>At the end let mention the debates, which
occurred in France this year (2013), provoked by the legalization of the
marriages within the same sex. These debates were reflected in some of our
media as well. It was curious, but not at all unexpected, that among the rivals
of the legalization of these marriages there were famous artists and
intellectuals with confessed predilections for their sex. Everyone, who is
familiar with the great study of Michel Foucault <i>Histoire de la sexualité</i> and especially with the second and the third volume <i>L’usage des plaisirs</i> and <i>Le souci de soi</i>, will guess why<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_edn18" name="_ednref18" style="mso-endnote-id: edn18;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , serif;">[xviii]</span></span><!--[endif]--></span></span></a>.
The last thing in the world, which a philosopher from the post-structural
paradigm would desire, and especially if he has a romantic attitude to the male
friendship, could be the imprisonment of love into the power-matrix of
marriage. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Needless to explain further is also the
consideration, that the fixation on this topic provokes many hypocritical
sinners from all religions and Christian denominations to charge the
homosexuals with all the sins of mankind, as if they are the scapegoat.<o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US"><span style="mso-spacerun: yes;">
</span>The position nowadays of an university person with a Christian faith in
one’s heart against the waves of the severe attacks, directed to the demolition
of the sacred and the divine, might be: to remind that we are part of the
living nature and the wreath of the creation of the Creator, Who has created
the world <i>ex nihilo</i> with His foresight, wisdom and beauty; to repeat
that the sacredness of life in the highest human race is propagated through
love and the sacrament of marriage between one man and one woman; to insist on
the consideration, that especially in countries like ours, which is still the poorest
in the European Union, the primordial importance among the human rights should
have the right to education and to a minimum of social care, i.e. the
overcoming of poverty, because of which tens of thousands of Bulgarian children
remain outside the schools in ignorance; not to judge in general and in groups
entire human communities, because the supreme court will be His one, and it
will be personal and individual; not to demonize the people who are inclined to
homosexual flirts, and instead of this to appeal to them to remain in the
Platonic friendship; last, but not least, not to allow the legalization of the
marriages within the same sex, because this defies the creation according to
the plan of Lord and the order in the being.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span><i>“So God created man in
His own image; <o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<i><span lang="EN-US">in
the image of God he created him; male and female He created them”<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<i><span lang="EN-US"><span style="mso-spacerun: yes;"> </span>Genesis 1: 27<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-left: 18.0pt;">
<span lang="EN-US"><span style="mso-spacerun: yes;"> </span></span><o:p></o:p></div>
<div style="mso-element: endnote-list;">
<!--[if !supportEndnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="edn1" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref1" name="_edn1" style="mso-endnote-id: edn1;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[i]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The paper has been stylistically and linguistically
edited by Assoc. Prof. Svetla Slaveva-Griifin from the Florida State
University, to whom the author expresses her gratitude.<o:p></o:p></span></div>
</div>
<div id="edn2" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref2" name="_edn2" style="mso-endnote-id: edn2;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[ii]</span></span><!--[endif]--></span></span></a> <i><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The Holy Bible</span></i><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">. Containing the Old and New Testaments. The New King
James Version. ABS, New York, 1990, p. 576-577.<o:p></o:p></span></div>
</div>
<div id="edn3" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref3" name="_edn3" style="mso-endnote-id: edn3;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[iii]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotle. <i>Metaphysics,</i></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
А/І, </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">ch.</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
5, 986 а 22-986 </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">b</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
9.</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> See Aristotle. <i>Metaphysics,</i>
Loeb Classical Library, vol. XVII, XVIII, 1989 (1933), ed. by G. P. Goold.
Translated by Hugh Tredennick.<o:p></o:p></span></div>
</div>
<div id="edn4" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref4" name="_edn4" style="mso-endnote-id: edn4;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[iv]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">In the paper I am
quoting the translation of Hugh Tredennick from the Loeb edition, mentioned in
the previous endnote. See also the similar rendering of these passages in the
translation of W. D. Ross, published on the Internet Classics Archive of the
MIT, accessible on the 7<sup>th</sup> of October 2013.<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="http://classics.mit.edu/Aristotle/metaphysics.10.x.html">http://classics.mit.edu/Aristotle/metaphysics.10.x.html</a></span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoEndnoteText">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">See also
Aristotle. <i>Metaphysics,</i> Loeb Classical Library, vol. XVII, XVIII, 1989
(1933), ed. by G. P. Goold. Translated by Hugh Tredennick.<o:p></o:p></span></div>
</div>
<div id="edn5" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref5" name="_edn5" style="mso-endnote-id: edn5;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[v]</span></span><!--[endif]--></span></span></a> <span style="font-family: "bookman old style" , serif; font-size: 12.0pt;">“</span><span style="font-family: "greek"; font-size: 12.0pt;">™n tÍ aÙtÍ
sustoic…v </span><span style="font-family: "greek"; font-size: 12.0pt;">p<span style="layout-grid-mode: line;">£</span>nta t<span style="layout-grid-mode: line;">¦</span> <span style="layout-grid-mode: line;">™</span>nant<span style="layout-grid-mode: line;">…</span>a <span style="layout-grid-mode: line;">tÁj
kathgor…aj</span>, <span style="layout-grid-mode: line;">Ó</span>sa <span style="layout-grid-mode: line;">e‡d</span>ei di<span style="layout-grid-mode: line;">£</span>fora <span style="layout-grid-mode: line;">kaˆ</span> m<span style="layout-grid-mode: line;">¾</span> <span style="layout-grid-mode: line;">gšnei</span></span><span style="font-family: "bookman old style" , serif; font-size: 12.0pt;">…”</span><o:p></o:p></div>
</div>
<div id="edn6" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref6" name="_edn6" style="mso-endnote-id: edn6;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[vi]</span></span><!--[endif]--></span></span></a> <i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">De caelo,</span></i><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> book Alpha, ch. 4, 270b 30 – 271 a 35. For the Greek original see
Aristotelis, <i>De caelo</i>, recognovit brevique adnotatione critica instruxit
D. J. Allan, Oxonii, 1961, (1936). SCBO.</span><span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></div>
<div class="MsoEndnoteText">
<br /></div>
</div>
<div id="edn7" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref7" name="_edn7" style="mso-endnote-id: edn7;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[vii]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotelis, <i>Physica,</i> recognovit brevique
adnotatione critica instruxit W. D. Ross, Oxonii, 1960, 5 (1950). SCBO.</span><span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></div>
</div>
<div id="edn8" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref8" name="_edn8" style="mso-endnote-id: edn8;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[viii]</span></span><!--[endif]--></span></span></a>
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">In the <i>Statesman</i> (or
the <i>Politicus </i>in earlier translations<i>)</i> this metaphor is used
for the political art, whereas in the <i>Sophist</i> it describes the weaving
of the fabric of the language from the verbs and the nouns.<o:p></o:p></span></div>
</div>
<div id="edn9" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref9" name="_edn9" style="mso-endnote-id: edn9;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[ix]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
Loeb Classical Library: Aristotle. <i>Generation of Animals</i>. Vol.XIII, ed.
by T.E. Page, translation, commentaries and appendixes by A. L. Peck. 1963
(1942);<span style="mso-spacerun: yes;"> </span>Aristotle. <i>Parts of Animals</i>.
Vol. XII, ed. by G.P.Goold, translation, commentaries and appendixes by A. L.
Peck. <i>Movement of Animals. Progression of Animals</i>, translated by E.S.
Forster, 1983 (1973). <i>Aristotelis de animalibus Historia</i>. Textum
recognovit Leonardus Dittmeyer. MCMVII, Lipsiae, Bibliotheca Teubneriana</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<br /></div>
</div>
<div id="edn10" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref10" name="_edn10" style="mso-endnote-id: edn10;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[x]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The translation of A. L. Peck is quoted from the Loeb
edition mentioned above.<o:p></o:p></span></div>
</div>
<div id="edn11" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref11" name="_edn11" style="mso-endnote-id: edn11;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xi]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
<i>Григорий Нисийски. За душата и възкресението. Двуезично издание с паралелен
гръцки текст</i>. С., “ЛИК”, 2001, превод от гръцки Иван Христов.<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Bilingual
edition with Greek text and translation by Ivan Christov.<o:p></o:p></span></div>
</div>
<div id="edn12" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref12" name="_edn12" style="mso-endnote-id: edn12;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xii]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>The English quotations in the paper from the <i>Hexaemeron</i> are taken from the Internet-resource <i>Fish eaters,</i> available on the 13<sup>th</sup>
of October 2013 </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="http://www.fisheaters.com/hexaemeron.html">http://www.fisheaters.com/hexaemeron.html</a></span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> .In the Bulgarian version of the paper the references
are<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Свети Василий Велики. Шестоднев и
други беседи.</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Превел от старогръцки Росен Тенев. С.,
1999, “Народна култура”. С. 84-86. </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The original Greek text is used from a digitalized</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
pdf . <i>St. Basilii Caesareae Opera</i>, Editio Parisina altera, emendata et
aucta. Tomus primus, 1839.</span></div>
</div>
<div id="edn13" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref13" name="_edn13" style="mso-endnote-id: edn13;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xiii]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
Ari</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">stotle, <i>De
caelo, book Beta</i>, ch<i>.</i></span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> 9, 291 а 25-27.</span></div>
</div>
<div id="edn14" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref14" name="_edn14" style="mso-endnote-id: edn14;" title=""><span class="MsoEndnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[xiv]</span></span><!--[endif]--></span></span></a> <span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotle, <i>De caelo</i>, book Alpha, ch. 4</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">,
271 а 35.</span></div>
</div>
<div id="edn15" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref15" name="_edn15" style="mso-endnote-id: edn15;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xv]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">See Diogenes
Laertius, <i>Vitae philosophorum</i>, book II, ch. 6. In the Bulgarian version
of the paper is quoted the edition</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Диоген Лаерций.
<i>Животът на философите</i>. С., Планета 3, 2002, превод Тодор Томов, книга
Втора, гл. 6</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.<o:p></o:p></span></div>
</div>
<div id="edn16" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref16" name="_edn16" style="mso-endnote-id: edn16;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xvi]</span></span><!--[endif]--></span></span></span></a><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> A relatively new reflection on this in the book of </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Sara
Heinämaa, <i>Toward a Phenomenology of Sexual Difference: Hussеrl,
Merleau-Ponty, Beauvoir. </i>2003, Rowman&Littlefield Publishers.</span></div>
</div>
<div id="edn17" style="mso-element: endnote;">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref17" name="_edn17" style="mso-endnote-id: edn17;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xvii]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
Étien Gilson. <i>D’Aristote à Darwin et retour. Essai sur quelques constants de
la biophilosophie. </i>Paris, 1971. Христос Янарас, <i>Кризата като
предизвикателство</i>. С., 2002, “ЛИК”, превод Достена Лаверн, ред. Яна Букова;
Христос Яннарас. Вера Церкви. <i style="mso-bidi-font-style: normal;">Введение в
православное богословие</i>. Центр по изучению религий. М., 1992. Перевод В. Г.
Вдовиной; Юрген Молтман. Правата на човека, правата на човечеството и правата
на природата. В: <i>Изтокът и Западът за личността и обществото. Богословски
перспективи. </i>Изд. Праксис, Велико Търново, 2001, съст. и превод Ина
Мерджанова и Мариян Стоядинов. <o:p></o:p></span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Джон Брек. <i>Свещеният дар на живота</i>.<span style="mso-spacerun: yes;"> </span>С., 2002, ИК “Омофор”, Фондация “Покров
Богородичен”. Превод Валентин Кожухаров. (John Breck, <i>The Sacred Gift of
Life</i>. St. Vladimir’s Seminary Press, 1998)</span></div>
</div>
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<a href="file:///C:/Users/Niki/Desktop/finalDimkaArB%20(1).doc#_ednref18" name="_edn18" style="mso-endnote-id: edn18;" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">[xviii]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
Мишел Фуко. <i>История на сексуалността. Т. І: Волята за знание. Т. ІІ:
Употребата на удоволствията. Т. ІІІ: Грижата за себе си</i>. Плевен, изд. “ЕА”,
превод Антоанета Колева. 1993, 1994.</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Bibliography:</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Аристотел. <i>Метафизика.</i> С., 2000,
изд. “СОНМ”, превод Николай Гочев</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> (</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">кн. І-ІІІ и Х-ХІV</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">)</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> и Иван Христов</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> (</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">книги ІV-ІХ</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">)</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">. Встъпителни студии, бележки и коментар
Димка Гичева-Гочева и Иван Христов.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Аристотел<i>. Два трактата</i>. С.,
“СОНМ”, 2006, <i>“За небето”,</i> превод, бележки и индекс Димка Гочева, ред.
Владимир Маринов, <i>“За възникването и загиването”,</i> превод, бележки и
индекс Димитър Илиев, ред. Владимир Маринов. Встъп. студия Димка Гочева,
послеслов и чертежи Мария Николова.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Брек, Джон. <i>Свещеният дар на живота</i>.<span style="mso-spacerun: yes;"> </span>С., 2002, ИК “Омофор”, Фондация “Покров
Богородичен”. Превод Валентин Кожухаров. (John Breck, <i>The Sacred Gift of
Life</i>. St. Vladimir’s Seminary Press, 1998).</span></div>
<div class="MsoEndnoteText">
<i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Св. Василий Велики. Шестоднев и
други беседи.</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Превел от старогръцки Росен Тенев. С.,
1999, “Народна култура”. С. 84-86. </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The original Greek text is used from a digitalized</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">
pdf . <i>St. Basilii Caesareae Opera</i>, Editio Parisina altera, emendata et
aucta. Tomus primus, 1839.</span></div>
<div class="MsoEndnoteText">
<i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Григорий Нисийски. За душата и
възкресението. Двуезично издание с паралелен гръцки текст</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.
С., “ЛИК”, 2001, превод от гръцки Иван Христов.<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Bilingual
edition with Greek text and translation by Ivan Christov.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Диоген Лаерций. <i>Животът на философите</i>.
С., Планета 3, 2002, превод Тодор Томов</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Мерджанова, Ина и Мариян Стоядинов </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">(</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">съст.</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">)</span><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Изтокът и Западът за личността и
обществото. Богословски перспективи. </span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Изд. Праксис,
Велико Търново, 2001, съст. и превод Ина Мерджанова и Мариян Стоядинов.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Молтман, Юрген. Правата на човека, правата
на човечеството и правата на природата. В: <i>Изтокът и Западът за личността и
обществото. Богословски перспективи. </i>Изд. Праксис, Велико Търново, 2001,
съст. и превод Ина Мерджанова и Мариян Стоядинов.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Мишел Фуко. <i>История на сексуалността.
Т. І: Волята за знание. Т. ІІ: Употребата на удоволствията. Т. ІІІ: Грижата за
себе си</i>. Плевен, изд. “ЕА”, превод Антоанета Колева. 1993, 1994.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Янарас</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">,</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Христос</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;"> </span><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Кризата
като предизвикателство</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">. С., 2002, “ЛИК”, превод Достена
Лаверн, ред. Яна Букова.</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Яннарас</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">,</span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Христос. <i>Вера Церкви</i>. <i style="mso-bidi-font-style: normal;">Введение в православное богословие</i>.
Центр по изучению религий. М., 1992. Перевод В. Г. Вдовиной</span></div>
<div class="MsoEndnoteText">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotelis,
<i>De caelo</i>, recognovit brevique adnotatione critica instruxit D. J. Allan,
Oxonii, 1961, (1936). SCBO.</span></div>
<div class="MsoEndnoteText">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotelis,
<i>Physica,</i> recognovit brevique adnotatione critica instruxit W. D. Ross,
Oxonii, 1960, 5 (1950). SCBO.</span></div>
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<i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotelis de animalibus Historia</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.
Textum recognovit Leonardus Dittmeyer. MCMVII, Lipsiae, Bibliotheca Teubneriana</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
<div class="MsoEndnoteText">
<span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotle. <i>Metaphysics,</i>
Loeb Classical Library, vol. XVII, XVIII, 1989 (1933), ed. by G. P. Goold.
Translated by Hugh Tredennick.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotle. <i>Generation of Animals</i>.
Loeb Classical Library: Vol.XIII, ed. by T.E. Page, translation, commentaries
and appendixes by A. L. Peck. 1963 (1942)</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aristotle. <i>Parts of Animals</i>. </span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">LCL: </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Vol. XII, ed. by G.P.Goold,
translation, commentaries and appendixes by A. L. Peck. <i>Movement of Animals.
Progression of Animals</i>, translated by E.S. Forster, 1983</span></div>
<div class="MsoEndnoteText">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Étien Gilson. <i>D’Aristote à Darwin et
retour. Essai sur quelques constants de la biophilosophie. </i>Paris, 1971</span></div>
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<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Heinämaa, Sara</span><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.</span><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Toward a Phenomenology of Sexual
Difference: Hussеrl, Merleau-Ponty, Beauvoir. </span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">2003,
Rowman&Littlefield Publishers.</span></div>
<div class="MsoEndnoteText">
<i><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">The Holy
Bible</span></i><span lang="EN-US" style="font-family: "times new roman" , serif; font-size: 12.0pt;">.
Containing the Old and New Testaments. The New King James Version. ABS, New
York</span><o:p></o:p></div>
</div>
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Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-41592506425469299092018-04-10T03:16:00.000-07:002018-11-29T22:30:17.751-08:00music as the other of philosophy<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Japanese-Bulgarian Forum<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><i>The Philosophy and its
Other</i><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><i><br /></i></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Philosophical Laboratory,
organized by </span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Boyan Manchev and Futoshi Hoshino<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Sofia, 19-20 September
2017,<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Theater College Luben Groys
and New Bulgarian University<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Scattered remarks, inspired
by the papers of Koichiro Kokubun and Bozhana Filipova<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;">
</span>Dimka Gicheva-Gocheva<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Addition to my commentary,
made yesterday, concerning </span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><i style="mso-bidi-font-style: normal;"><br /></i></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><i style="mso-bidi-font-style: normal;">Middle voice
and philosophy </i>by Koichiro Kokubun<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><br /></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">1. The subject in the <i style="mso-bidi-font-style: normal;">Categories </i>and
the<i style="mso-bidi-font-style: normal;"> Metaphysics </i>of Aristotle:</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">τ</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ὸ</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ὑ</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">ποκε</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ί</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">μενον - the conceptual monster with three heads: syntactical, logical
and ontological.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">2. The only verbal category in the middle voice:</span><span lang="EN-US">
</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">κε</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ῖ</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">σθαι,<span style="mso-spacerun: yes;">
</span>Examples:</span><span lang="EN-US"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ἀ</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">ν</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ά</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">κειται, κ</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">ά</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">θηται.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">3. The subject is hidden, but recognizable in the predicate in some
Indo-European languages. Hence, it is unmistakably clear who is the doer and
who is responsible for the deed described.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">The overarching conclusion of approaches like Koichiro Kokubun with
regard to the ancient philosophy: the logos spoke through the earlier thinkers,
who were merely his mouthpieces;<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">The book of Michael Frede. <i style="mso-bidi-font-style: normal;">A Free
Will</i>. University of California Press, 2011, posthumously published.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"><br /></span></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"><br /></span></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><o:p> Conspectus of the talk</o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;"><o:p><br /></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"><i>Music as the other of philosophy</i><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"><br /></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Music might be one of the most convincing candidates
for the <i style="mso-bidi-font-style: normal;">other</i> of philosophy, because
it is not only human, it is not only art and/or science. There is (according to
some philosophers) <i style="mso-bidi-font-style: normal;">musica universalis</i>,
<i style="mso-bidi-font-style: normal;">musica divina</i>. </span><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">*The Bulgarian colleagues from the
National Musical Academy and BAS and their books: Prof. Ilya Ionchev, Prof. Neva Kristeva, Prof.
Natasha Yapova, Prof. Christina Yapova, Assoc. Prof. Jordan Banev.<o:p></o:p></span></div>
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<span lang="EN-GB"><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"><a href="http://dimkasdiary.blogspot.bg/2013/12/blog-post_9.html">http://dimkasdiary.blogspot.bg/2013/12/blog-post_9.html</a></span></span><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">*The Pythagoreans and their strife to
the sublime cosmic music of the spheres. The utmost goal of the Pythagorean way
of life: to hear the divine celestial music. Rejected by Aristotle in the<i style="mso-bidi-font-style: normal;"> De caelo, </i>Book Beta, ch.9, 290b12-291a 28.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></div>
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<span lang="EN-GB" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span></span><b><span style="background: #ffffcc; color: black; font-size: 13.5pt; line-height: 107%;">Part 9</span></b><span style="background: #ffffcc; color: black; font-size: 13.5pt; line-height: 107%;"> </span><a href="https://www.blogger.com/null" name="473"></a><span style="color: black; font-size: 13.5pt; line-height: 107%;"><br />
<br />
<span style="background: #FFFFCC;">From all this it is clear that the theory that
the movement of <a href="https://www.blogger.com/null" name="474"></a>the stars produces a harmony, i.e. that
the sounds they make are concordant, <a href="https://www.blogger.com/null" name="475"></a>in spite of the grace
and originality with which it has been stated, is <a href="https://www.blogger.com/null" name="476"></a>nevertheless
untrue. Some thinkers suppose that the motion of bodies of <a href="https://www.blogger.com/null" name="477"></a>that
size must produce a noise, since on our earth the motion of bodies <a href="https://www.blogger.com/null" name="478"></a>far inferior in size and in speed of movement has that effect.
Also, when <a href="https://www.blogger.com/null" name="479"></a>the sun and the moon, they say, and all the
stars, so great in number and <a href="https://www.blogger.com/null" name="480"></a>in size, are moving with so
rapid a motion, how should they not produce <a href="https://www.blogger.com/null" name="481"></a>a sound
immensely great? Starting from this argument and from the observation <a href="https://www.blogger.com/null" name="482"></a>that their speeds, as measured by their distances, are in the same
ratios <a href="https://www.blogger.com/null" name="483"></a>as musical concordances, they assert that the sound
given forth by the <a href="https://www.blogger.com/null" name="484"></a>circular movement of the stars is a
harmony. Since, however, it appears <a href="https://www.blogger.com/null" name="485"></a>unaccountable that we
should not hear this music, they explain this by <a href="https://www.blogger.com/null" name="486"></a>saying
that the sound is in our ears from the very moment of birth and <a href="https://www.blogger.com/null" name="487"></a>is thus indistinguishable from its contrary silence, since sound
and silence <a href="https://www.blogger.com/null" name="488"></a>are discriminated by mutual contrast. What
happens to men, then, is just <a href="https://www.blogger.com/null" name="489"></a>what happens to
coppersmiths, who are so accustomed to the noise of the <a href="https://www.blogger.com/null" name="490"></a>smithy
that it makes no difference to them. But, as we said before, melodious <a href="https://www.blogger.com/null" name="491"></a>and poetical as the theory is, it cannot be a true account of the
facts. <a href="https://www.blogger.com/null" name="492"></a>There is not only the absurdity of our hearing
nothing, the ground of which <a href="https://www.blogger.com/null" name="493"></a>they try to remove, but also
the fact that no effect other than sensitive <a href="https://www.blogger.com/null" name="494"></a>is produced
upon us. Excessive noises, we know, shatter the solid bodies <a href="https://www.blogger.com/null" name="495"></a>even
of inanimate things: the noise of thunder, for instance, splits rocks <a href="https://www.blogger.com/null" name="496"></a>and the strongest of bodies. But if the moving bodies are so
great, and <a href="https://www.blogger.com/null" name="497"></a>the sound which penetrates to us is
proportionate to their size, that sound <a href="https://www.blogger.com/null" name="498"></a>must needs reach
us in an intensity many times that of thunder, and the <a href="https://www.blogger.com/null" name="499"></a>force
of its action must be immense. Indeed the reason why we do not hear, <a href="https://www.blogger.com/null" name="500"></a>and show in our bodies none of the effects of violent force, is
easily <a href="https://www.blogger.com/null" name="501"></a>given: it is that there is no noise. But not only
is the explanation evident; <a href="https://www.blogger.com/null" name="502"></a>it is also a corroboration of
the truth of the views we have advanced. <a href="https://www.blogger.com/null" name="503"></a>For the very
difficulty which made the Pythagoreans say that the motion <a href="https://www.blogger.com/null" name="504"></a>of
the stars produces a concord corroborates our view. Bodies which are <a href="https://www.blogger.com/null" name="505"></a>themselves in motion, produce noise and friction: but those which
are attached <a href="https://www.blogger.com/null" name="506"></a>or fixed to a moving body, as the parts to a
ship, can no more create noise, <a href="https://www.blogger.com/null" name="507"></a>than a ship on a river
moving with the stream. Yet by the same argument <a href="https://www.blogger.com/null" name="508"></a>one might
say it was absurd that on a large vessel the motion of mast and <a href="https://www.blogger.com/null" name="509"></a>poop should not make a great noise, and the like might be said of
the movement <a href="https://www.blogger.com/null" name="510"></a>of the vessel itself. But sound is caused
when a moving body is enclosed <a href="https://www.blogger.com/null" name="511"></a>in an unmoved body, and
cannot be caused by one enclosed in, and continuous <a href="https://www.blogger.com/null" name="512"></a>with,
a moving body which creates no friction. We may say, then, in this <a href="https://www.blogger.com/null" name="513"></a>matter that if the heavenly bodies moved in a generally diffused
mass of <a href="https://www.blogger.com/null" name="514"></a>air or fire, as every one supposes, their motion
would necessarily cause <a href="https://www.blogger.com/null" name="515"></a>a noise of tremendous strength and
such a noise would necessarily reach <a href="https://www.blogger.com/null" name="516"></a>and shatter us.
Since, therefore, this effect is evidently not produced, <a href="https://www.blogger.com/null" name="517"></a>it
follows that none of them can move with the motion either of animate <a href="https://www.blogger.com/null" name="518"></a>nature or of constraint. It is as though nature had foreseen the
result, <a href="https://www.blogger.com/null" name="519"></a>that if their movement were other than it is,
nothing on this earth could <a href="https://www.blogger.com/null" name="520"></a>maintain its character. </span><a href="https://www.blogger.com/null" name="521"></a><br />
<br />
<span style="background: #FFFFCC;">That the stars are spherical and are not
selfmoved, has now been <a href="https://www.blogger.com/null" name="522"></a>explained. </span></span><span lang="EN-US" style="background: #ffffcc; color: black; font-size: 13.5pt; line-height: 107%;"><o:p></o:p></span><br />
<span style="color: black; font-size: 13.5pt; line-height: 107%;"><span style="background: #FFFFCC;"><br /></span></span>
<span style="color: black; font-size: 13.5pt; line-height: 107%;"><span style="background: #FFFFCC;"><br /></span></span>
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<span style="background: #ffffcc; color: black; font-size: 13.5pt; line-height: 107%;">Translated by J. L. Stocks</span> <span lang="EN-US" style="mso-ansi-language: EN-US;">, accessed today, the 20<sup>th</sup> of
September, 2017 at: </span><span style="background: #ffffcc; color: black; font-size: 13.5pt; line-height: 107%;">http://classics.mit.edu/Aristotle/heavens.2.ii.html</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 107%;">* </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">Plato: the <i style="mso-bidi-font-style: normal;">Phaedo</i>,<span style="mso-spacerun: yes;"> </span>60 a: a dream had many times recurred to
Socrates and urged him frequently with the same words: ὦ Σώκρατες, ἔφη, μουσικὴν
ποίει και ἐργάζου !<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">... καὶ ἐμοὶ οὕτω
τὸ ἐνύπνιον, ὅπερ ἐπραττον, τοῦτο ἐπικελεύειν, μουσικὴν ποιεῖν, </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 16.0pt; line-height: 107%;">ὡς φιλοσοφίας μὲν οὔσης μεγίστης μουσικῆς, 61 a.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">the <i style="mso-bidi-font-style: normal;">Timaeus</i>; </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 16.0pt; line-height: 107%;">especially at the end of the <i style="mso-bidi-font-style: normal;">Republic 617 b-c</i>; the </span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">Laws</span></i><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">;
the <i style="mso-bidi-font-style: normal;">Epinomis</i></span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 107%;">;<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt; line-height: 107%;">Latin and Byzantine developments<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">* </span></i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">The
heritage of Augustine and Boethius:<i style="mso-bidi-font-style: normal;">
Thesaurus</i></span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Musicarum</span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Latinarum</span></i><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> (</span><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">TML</span><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">): </span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">more than </span><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">90 medi</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">a</span><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">eval</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> treatises on the art <i style="mso-bidi-font-style: normal;">and </i>science
of music; all of them in Latin, most of them anonymous</span><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">; </span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">the newer versions of </span><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Thesaurus</span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Linguae</span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Graecae</span></i><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> (</span><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">TLG</span><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">)</span><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"><br /></span></div>
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<span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">* The Byzantine encyclopaedia of
George Pachymer:<span style="mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"> <i>Quadrivium</i></span></span><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">vel</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Σύνταγμα</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">τ</span></i><i><span lang="EN-GB" style="font-size: 14.0pt; mso-bidi-font-weight: bold;">ῶ</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">ν</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">τεσσάρων</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">μαθημάτων</span></i><i><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">, </span></i><i><span lang="EN-GB" style="font-size: 14.0pt; mso-bidi-font-weight: bold;">ἀ</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">ριθμητικής</span></i><i><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">, </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">μουσικής</span></i><i><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">, </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">γεωμετρίας</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">κα</span></i><i><span lang="EN-GB" style="font-size: 14.0pt; mso-bidi-font-weight: bold;">ὶ</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-GB" style="font-size: 14.0pt; mso-bidi-font-weight: bold;">ἀ</span></i><i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">στρονομίας.</span></i><i style="mso-bidi-font-style: normal;"><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> Constitution of the four sciences:
arithmetic, music, geometry and astronomy. </span></i><span lang="EN-GB" style="font-family: "bookman old style" , "serif";">Stephanou and P. Tannery, <i style="mso-bidi-font-style: normal;">Quadrivium</i> de Georges Pachymère [Studi e
Testi 94. Vatican City: Bibliotheca Apostolica Vaticana, 1940]: 1, 3, 5-95,
97-199, 201-454.<o:p></o:p></span></div>
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<span lang="EN-GB" style="font-family: "bookman old style" , "serif";"><br /></span></div>
<div style="text-align: justify;">
<i><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">* </span></i><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">The Arab peripatetic
tradition and<i> Kitab</i></span><i><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><i><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">al</span></i><i><span style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">-</span></i><i><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">Adwar</span></i><i><span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;"> </span></i><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">by</span><span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">
Safiaddin al-Urmavi, translated from the Turkish translation of the Arab
original by assoc. prof. dr. Jordan Banev and available only in the library of
the NMA. </span><span lang="EN-GB" style="font-family: "bookman old style" , "serif";">Safiyyüddin
Abdülmüm‘min Urmevi ve Kitâbü‘l-Edavârı на Dr. Uygun, Mehmet Nuri, Istanbul
1999.<o:p></o:p></span></div>
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<br /></div>
<div style="text-align: justify;">
<span lang="EN-GB" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt;">The overall approach to music in
recent times only as <i style="mso-bidi-font-style: normal;">musica humana</i>:
it is created, composed or improvised, performed or recorded, criticized,
analysed and studied only as something exclusively human.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "bookman old style" , "serif"; font-size: 14.0pt; line-height: 107%;">Conclusion: even in this
rigid and restricted conceptualizing of music only as <i style="mso-bidi-font-style: normal;">musica humana</i>, it might be the twin-sister of philosophy because
both of them are daughters of the Logos.<o:p></o:p></span></div>
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Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-29839476765123896022014-10-28T03:16:00.002-07:002020-02-24T07:47:29.942-08:00the souls in the Kore kosmou<div dir="ltr" style="text-align: left;" trbidi="on">
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Panel <b>Soul and Souls in the Platonic Tradition</b></div>
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<b>XIIth Conference of the International Society for Neoplatonic Studies</b>,</div>
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17th of <b>June 2014, University of Lisbon</b></div>
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Dimka Gicheva-Gocheva, associated professor in history of philosophy,</div>
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Faculty of Philosophy, Sofia University St. Kliment Ohridski</div>
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<i>The windings of the souls’ destinies in the Hermetic text</i> <b><i>Kore Kosmou</i></b> </div>
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(excerpt XXIII in the anthology of Stobaeus )</div>
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<br />
The title of the text has been translated by some Renaissance philosophers as <i>Minerva Mundi </i>and <i>Pupilla Mundi</i>, and by some modern translators as <i>The Apple of the Eye of the World</i> or <i>The Pupil of the Eye of the Kosmos</i>, (whereas earlier <i>The Virgin of the World</i> and <i>The Daughter of the Kosmos </i>had been preferred).<br />
<br />
1. Date, author and place of the writing acc. to Scott: A.D. 150 terminus a quo; A.D. 300 terminus ante quem; by someone, who had lived in Alexandria and had been extremely hostile to the Christians:<br />
…<i> the calamities endured by the Alexandrians in 262-263, and described in the letters of bishop Dionysius (Euseb., H. E. 21 ff.), would be still recent, and would be vividly pictured in the writer’s memory; and that might account for the resemblance between the complaints of the Elements in the KK and the bishop’s descriptions of the state of things in Egypt… a date between A. D. 263 and 268 may perhaps be thought a little more probable than any other</i> (p. 477-475)<br />
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2. Terrible composition and incoherence. The messy disorder of the parts and another possible rearrangement of the chunks, plus even exclusion of some of them, which are supposedly interpolated by a much later copyist, who added pieces from a completely different work, just in order to compare one anthropogony with another; the proposal of Scott about the rearregement of the jumbled paragraphs or “chunks’: 50 (the speech of the supreme god to the lower gods), 11, 9, 10, 12, 52, 51.<br />
<br />
3. General sketch of the character, genres and possible time of appearance of the two most important texts in the <i>Corpus Hermeticum</i> and the <i>Stobaei Hermetic excerpts</i>; a brief delineation of the similarities between the two major cosmogonies in the Hermetic corpora – the <i>Poimandres</i> in the <i>CH</i> and respectively, the <i>Kore Kosmou</i> in the <i>Stobaei anthology</i>. The differences are much more than the resemblances.<br />
KK as an important text in the Platonic tradition:<br />
<br />
a) firstly, with many ideas, especially concerning the ones about the making of the world; the epithets of the supreme God ( the novelties); the hierarchy between the supreme God and the lower gods; the soul and the souls; (15-16)<br />
b) secondly, the dialogue form, the incorporated micro-dialogues within the speeches of the main mouthpiece – the goddess Isis;<br />
c) thirdly, the Egyptian exotism, explained so brilliantly by Plutarchus in the <i>De Iside and Osiride</i> - parallels with the <i>Timaeus </i>(the narration of the grandfather of Solon about the Egyptian knowledge and wisdom) and in the <i>Phaedrus</i> (the inventure of the graphic signs for the unwritten);<br />
<br />
4. The main problems: the creation of the individual souls by the supreme and incorporeal God, their pre-existence and their desperate struggle against the forcible incarnation, so vividly and pathetically described in the cosmogony and the psyche-gony of the Kore Kosmou. Paralels with the<i> Phaedo</i>. Three main modi of the existence of the souls (fr. XXIII and XXIV) – incorporeal; embodied in humans as a punishment; embodied in beasts as a double- punishment;<br />
The reasons for the embodiment and the respective punishment of the souls are revealed in the speech of the God-creator – commandments and warnings – ch. 17;<br />
See further ch. 18 – the making of the mixture of the elements and 19 – the deliverance of the residuum to the already coined souls with the order they to produce the four animal genera: birds, quadrupeds, fishes, serpents.<br />
Ch. 30.<br />
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5. Questions important as well: is there further palingenesis after the embodiment of the souls in beasts? Compare with the <i>Timaeus.</i> What is the conceptual ontological difference between palingenesis and embodiment? The ethical vindication or determinism: if the human beings are predetermined to act in a certain way, accordingly to the previous embodiment of the souls, why and how should be they held as responsible for their deeds – fr. XXIV. Comp. the <i>Republic</i>.<br />
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6. The voluminous commentaries of: Walter Scott, Zelinski, Gochev, Stefanov ( and more accurately the ones in the third volume of Scott's H<i>ermetica. The Ancient Greek and Latin Writings, which contain religious or philosophical teachings, ascribed to Hermes Trismegistus</i>. Shambhala, Boston, 1985 for the other scholars see the bibliography). The writer of <i>Kore Kosmou</i>, whoever (s)he might be, has been influenced by many Platonic teachings. The influence and even the parallels or the intended allusions to the <i>Timaeus </i>are undeniable. At the same time there are some Aristotelian traces: e.g. in the divisions of the parts of the cosmos and the terrestrial hemispheres, in which we dwell, delineated in fragment 24; the epistemological biases of the author(s) of the <i>SH </i>more to Aristotle than to Plato, contrary to the tendency in the <i>CH</i>. Of course, there are also some signs of the Stoic doctrines and of the eclectic of Posidonius.<br />
<br />
This makes the writing, entitled <i>Kore Kosmou</i>, an extremely curious and interesting text, especially for the historians of the ancient philosophy, telling us a lot about the spiritual atmosphere of the centuries, in which the Neoplatonism emerged. The Hermetic texts are not so marvelous and systematic in their philosophical depths, compared to the best works of the great Neo-Platonic tradition, but at the same time they provide us the excellent opportunity to approach the Geist, the spirit and to the complex variety and doctrinal eclectic, in which the Neoplatonist philosophy understandably dominated.<br />
<br />
Literature:<br />
<br />
<i>Corpus hermeticum. </i>Tome III: <i>Fragments extraits de Stobée</i>, I-XXII, tome IV: <i>Fragments extraits de Stobée </i>XXIII-XXIX. Texte établi et traduit par A. J. Festugière. <i>Fragments divers </i>Texte établi A. D. Nock. Paris, Les belles lettres, 1972<br />
Scott, Walter. <i>Hermetica. The ancient Greek and Latin Writings, which contain religious or philosophic teachings ascribed to Hermes Trismegistus</i>. Vol. III: <i>Notes on the Latin Asclepius and the Hermetic excerpts of Stobaeus</i>. Edited and translated by W. Scott. Shambala, Boston, 1985. 1924.<br />
Büchli Jörg.<i> Der Poimandres. Ein paganisiertes Evangelium. Sprachliche und begriffliche Untersuchungen zum 1 Traktat des CH</i>. Tübingen, 1987. Paul Siebeck.<br />
Faivre, Antoine. <i>Cahiers de l’Hermétisme. Présence d’Hermès Trismégiste</i>. Ėditions Albin Michel. Paris, 1988.<br />
Faivre, Antoine. <i>The Eternal Hermes. From Greek God to Alchemical Magus</i>. Transl. by Joscelyn Godwin, Phanes Press, 1995.<br />
A. J. Festugière. <i>Hermétisme et mystique païenne</i>. Paris, Aubier-Montaigne. 1967. Especially Part III: Alchimie. 10. <i>La création des âmes dans la Korè Kosmou</i>. P. 230-250.<br />
Debus, Allen G. and Ingrid Merkel (eds). <i>Hermetism and the Renaissance. Intellectual History and the Occult in Early Modern Europe.</i> Folger Books. London, Washington. Associated University Presses, 1988.<br />
Kingsley, Peter. <i>Poimandres: the Etymology of the Name and the Origins of the Hermetica</i>. In: Journal of the Warburg and Courtauld Institutes, vol. 56, 1993. P. 1-24.<br />
Бонардел, Франсоаз. <i>Херметизмът</i>. С., 1997. „Панорама”. Превод Мария Груева, оригинално заглавие Françoise Bonardel. <i>L’Hermétisme</i>. Presses Universitaires de France, 1985.<br />
Гочев, Николай. <i>Античният херметизъм</i>. С., 1999, „Сонм”, УИ “Св. Климент Охридски”.<br />
Гочев, Николай. <i>Александрия. Разкази за хора, книги и градове</i>. С., 2002, „Сонм”.<br />
Зелинский, Ф. Ф. <i>Соперники христианства</i>. СПб., „Алетейя”, „Логос”, 1995. (1907)<br />
Павел Стефанов: <i>Ялдаваот.</i> <i>История и учение на гностическата религия.</i> С., ИК „Омофор”, 2008.</div>
Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-8753096475593737062014-10-02T02:35:00.001-07:002018-11-22T07:19:03.659-08:00the opposed are principles<div dir="ltr" style="text-align: left;" trbidi="on">
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SEEAAP, <span lang="EN-US">Zagreb, </span>Institut<span lang="EN-US"> za Filozofiju 17<sup>th</sup> of May 2014<o:p></o:p></span></div>
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<b><span lang="EN-US">Aristotle. Physics.
Alpha, ch. 5</span></b><span lang="EN-US">: </span></div>
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<span lang="EN-US"><b><i><span style="font-size: large;">The
opposed are principles, or all originates from the couples<o:p></o:p></span></i></b></span></div>
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<span lang="EN-US">Dimka Gocheva, Sofia University St. Kliment
Ohridsky<o:p></o:p></span></div>
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<span lang="EN-US">Main idea:
to find a middle way between Scylla and Harybdis<o:p></o:p></span></div>
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<span lang="EN-US"><span style="font-size: large;">1. Rough
working translation:</span><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 12.0pt;">All (the
thinkers), who say that the Whole is one and not moved, make <b>the opposed </b>principles. Indeed,
Parmenides makes the hot and the cold principles and pronounces them as the
principles fire and earth, and others make dense and rare, and Democritus - the
full and the empty, from them the one as the existing, the other – as the not
existing. Also, according to him (important) are: position, scheme, order.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US" style="font-size: 12pt;">They are the genera of the
opposed: species (of the genus of)
position are <i>above</i> and <i>below</i>, <i>in front of</i> and <i>behind</i>;
species of scheme are the angled and the-one-without-angles, the rectilinear
and the circular.<o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 12.0pt;">It is clear,
that all the thinkers in a way make the opposed principles. With a good reason:
the principles must be neither from one another, nor from some other
principles, and everything is out of them. To the primordial opposed are
peculiar these: because they are the first ones, they must not be originated
from some other different (principles), and because they are opposed, they are
not from one another.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-US">
</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 12.0pt;">But it is
necessary to examine this reasonably. To begin with, it must be taken as
granted that in the realm of everything existing, it is not natural neither to act nor to be acted upon in a
contingent manner; nor whatever is engendered by whatever. What happens by
chance must be considered an exception. How is that the white colour to be
begotten by the educated, if not only by coincidence? “The educated/the
trained” may happen to be (a quality of a bearer), who (in respect of other
opposites) is not white or is black.</span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<span lang="EN-GB" style="font-size: 12.0pt;">But the white
appears from what is-not-white, and moreover not from absolutely everything,
but only from the black or the intermediary. The educated is not from the
educated,(and not from whatever illiterate person), but from the not-educated (in some particular
skill), or from some other intermediate state between literacy and illiteracy,
if there is such.<o:p></o:p></span></div>
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<span lang="EN-GB">The disappearance of these does not happen in the first instance,
which prompts, as for example, the white coloured does not degrade in the
educated, with some exceptions, when there is coincidence. The white degrades
in the not-white, and not in some contingent, but in the black or something
intermediate. In the same manner the experienced-in-music degrades in the
not-experienced, and not in a random person, lacking whatever kind of training,
but in an uneducated or intermediate type of person, if such one exists.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
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<span lang="EN-GB">The same applies likewise to the rest, including all existing things
– not only the simple, but also the composite ones, according to the same
reason. There is not appropriate verbal designation for the correlated
dispositions, and that’s why some people omit to notice (or some people forget)
what happens.</span></div>
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<br /></div>
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<span lang="EN-GB">It is necessary that all well-tuned appears from the not-tuned and
the not-tuned from the well-tuned, and the well-tuned degrades into
not-tunedness, and moreover not in a random one, but precisely the antithetical
one. It makes no difference whether we are talking about harmony, or order, or
composite objects – clearly, this is the same reason.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12pt;">Moreover, the house and the statue
and whatever else appears in the same manner: the house is built from
materials, which previously are not arranged, but scattered around, and the
statue or something which is sculptured is made out of something formless. And
each of these, some are orderings, others are syntheses. <o:p></o:p></span></div>
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<span lang="EN-GB">If this is true, whenever something new would engender and whenever
something degrading would degrade, this happens either from the opposites or
into the opposites, and what is in between. These intermediaries in between are
from the opposites, as the colours are from the white and black. So it would
turn out, that all naturally born are either opposites or they are from the
opposites.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US" style="font-size: 12pt;">As we have said in the beginning,
up to this point the majority of the other (thinkers) agreed and followed: they
all say, that the elements and the principles, which are labeled with their
names, are opposites, although without a proof – as if they are forced to say
this by the truth itself. There are
differences among them in respect of their bias: some prefer the more primordial
ones, others – what is derived from them, and some are more comprehensible to
the reason, others – by the senses. (Some prefer to pose as a cause of the
generation hot and cold, others – wet and dry, third group – the even and the
odd, or Hatred and Love, which differ from the rest in the mentioned way.) So,
it turns that somehow they are saying the same, despite the differences among
them. To many it may seem that these opinions differ, but in fact they are
alike by analogy. They take the principles to be from the same column of
coupled opposites: some of them embrace, others are embraced by the opposites.<o:p></o:p></span></div>
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<br /></div>
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<br /></div>
<h1>
<span lang="EN-US" style="font-weight: normal;"><span style="font-size: large;">2. Commentary</span></span></h1>
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<br /></div>
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<span lang="EN-US" style="font-size: 12pt;">a) The translations, which have been consulted, especially with regard to
the rendering of the conceptual cluster: </span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">™nant…on</span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">, </span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">™nant…wsij</span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">, </span><span lang="EN-US" style="font-family: "greek"; font-size: 12pt;">™nantiÒthj</span><span lang="EN-US" style="font-size: 12.0pt;">:
</span><span lang="EN-US" style="font-size: 12pt;"><o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12pt;">The best ones for me of the <i>Physics</i>:
William Charlton’s.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt;">Opposites
– opposition;<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Aristotle. <i>Metaphysics,</i>
Loeb Classical Library, vol. XVII, XVIII, 1989 (1933), ed. by G. P. Goold.
Translated by Hugh Tredennick.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt;">Contraries
– contrariety;</span><span style="font-size: 12.0pt; mso-ansi-language: BG;"><o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12pt;">Philip H. Wicksteed and F. M. Cornford in the Loeb edition, LCL.</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">Reprinted 1980.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt;">Contrasted
couple(s) – antithesis;<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12pt;">Aristote. <i>Physique</i>. I-IV.
Texte établi et trduit par Henry Carteron.</span><span lang="EN-US"> </span><span lang="EN-US" style="font-size: 12pt;">Septième triage. Paris. Les belles letters. 1990. prem. édition
1926.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 12.0pt;">Le
contraire – la contrariété</span><span style="font-size: 12.0pt; mso-ansi-language: BG;">.</span><span lang="EN-US" style="font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12pt;">Aristote. <i>La Métaphysique</i>.
Traduction de Jules Barthélemy-Saint-Hilaire, revue et annotée par Paul
Mathias. Introduction et dossier de Jean-Louis Poirier. Presses Pocket. 1991.<o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12.0pt;">Le
contraire – la contrariété</span><span style="font-size: 12.0pt; mso-ansi-language: BG;">.</span><span lang="EN-US" style="font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12pt;">Hans Günther Zekl Aristoteles. <i>Die
Physik</i>. Hamburg,</span><span lang="EN-US" style="font-size: 12.0pt;"> </span><span lang="EN-US" style="font-size: 12pt;">1995.<o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12.0pt;">Gegensätze.
Gegensätzlichkeit. Zusammengesetzung. Entgegensetzung – “Dasein”!<o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<br /></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12pt;">The Russian translation. </span><span style="font-size: 12pt;">Аристотель. <i>Сочинения в четырех томах</i>. Том 3. М., “Мысль”, 1981. АН СССР. Пер.
В. П. Карпова. (Аристотель<i>. Физика</i>.
М., 1936)<o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span style="font-size: 12pt;">Противоположность; пара противоположностей –
противоположное;<o:p></o:p></span></div>
<div class="MsoBodyTextIndent">
<span lang="EN-US" style="font-size: 12pt;">The</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">Bulgarian</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">translation</span><span style="font-size: 12pt;">. Аристотел. <i>Съчинения.</i> Том ІІ, част І. <i>Физика</i>. Превод Цочо Бояджиев. Изд.
“Захарий Стоянов”, С., 2012. Ред. Иван Христов.</span><span style="font-size: 12.0pt; mso-ansi-language: BG;"> </span><span lang="EN-US" style="font-size: 12pt;">In</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">book</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">A</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">only</span><span lang="EN-US" style="font-size: 12.0pt; mso-ansi-language: BG;"> </span><span style="font-size: 12pt;">противоположност.
</span><span lang="EN-US" style="font-size: 12pt;">In</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">book</span><span lang="EN-US" style="font-size: 12pt;"> </span><span lang="EN-US" style="font-size: 12pt;">E</span><span style="font-size: 12pt;"> – </span><span style="font-size: 12.0pt; mso-ansi-language: BG;">Противоположно –
противоположност.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-size: 10.0pt; mso-ansi-language: BG;"> b)</span><span lang="EN-US">When working on the first Bulgarian translation
of the <i>“Metaphysics”</i> with Nikolai Gochev, who translated eight of the
books, we had to solve the following problem in book <i>Iota</i>: there are
several words in it with the same root, which are as if synonyms. We had to
decide: are these redundant precisions or they are absolutely necessary
distinctions? Repeatedly through the centuries Aristotle has been accused by
people, who feel aversion towards his thought, that sometimes he enjoys the
playing with speculative distinctions for the sake of their own. Precisely
these, by the way, make book <i>Iota</i> so boring for some readers. The
decision, which we have chosen for the translation of the terms in the <i>“Metaphysics”</i> later on has been applied
again in the first Bulgarian translation of the “<i>De caelo”,</i> done by me and the editor Vladimir Marinov.<span style="font-size: x-small;"><o:p></o:p></span></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif";"> We have been convinced that these seeming
synonyms are conceptual differentiations – and moreover important ones for his
first philosophy, for his second philosophy and for his cosmology. The
translation of these terms in the <i>“Metaphysics”,</i>
for the books I-III and X-XIV, and in the <i>“De
caelo”</i></span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 14.0pt;"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif";">as well is: as </span><b><span style="font-family: "times new roman" , "serif"; mso-ansi-language: BG;">“</span></b><b><span lang="EN-US" style="font-family: "times new roman" , "serif";">противоположно</span></b><span style="font-family: "times new roman" , "serif"; mso-ansi-language: BG;">”</span><span lang="EN-US" style="font-family: "times new roman" , "serif";"> (in English
approximately “the opposite”) is translated </span><b><span lang="EN-US" style="font-family: "greek"; layout-grid-mode: line;">™nant…on</span></b><span lang="EN-US" style="font-family: "times new roman" , "serif"; layout-grid-mode: line;">,</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; layout-grid-mode: line; mso-ansi-language: BG;"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; layout-grid-mode: line;">аnd </span><b><span lang="EN-US" style="font-family: "greek"; layout-grid-mode: line;">™nant…wsij</span></b><span lang="EN-US" style="font-family: "times new roman" , "serif"; layout-grid-mode: line;"> (in English approximately
“oppositioning”) is rendered as “</span><b><span lang="EN-US" style="font-family: "times new roman" , "serif";">противополагане”.</span></b><span lang="EN-US" style="font-family: "times new roman" , "serif"; mso-ansi-language: BG;"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif";">The Bulgarian <b>“противоположеност</b>”
</span><span style="font-family: "times new roman" , "serif"; mso-ansi-language: BG;">stands </span><span lang="EN-US" style="font-family: "times new roman" , "serif";">for
</span><b><span lang="EN-US" style="font-family: "greek"; layout-grid-mode: line;">™nantiÒthj
(</span></b><span lang="EN-US" style="font-family: "times new roman" , "serif"; layout-grid-mode: line;">in English <b>opposedness)</b></span><span lang="EN-US" style="font-family: "times new roman" , "serif";">,</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; mso-ansi-language: BG;"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif";">аnd <b>“противолежащо</b>”
is the rendering of </span><b><span lang="EN-US" style="font-family: "greek"; layout-grid-mode: line;">¢ntike…menon</span></b><span lang="EN-US" style="font-family: "times new roman" , "serif";"> .<o:p></o:p></span></div>
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<span style="font-size: large;"><span lang="EN-US">3. The methodological invitation: rely on
the first philosophy i</span><span lang="EN-US">n the <i>Physics</i></span></span><span lang="EN-US" style="font-size: 12pt;"><o:p></o:p></span></div>
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<span lang="EN-US"> *The powerful beginning of the ontological
thinking of the difference-and-differentiation-in-the-identity in ancient
Greece in the Pythagoreans. From Philolaus on they conceive of ten <b>primordial couples or pairs</b>, but they
do not label them opposites. They are called “principles by correlation’, or </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">sustoice…a</span></b><b><span lang="EN-US">,</span></b><b> </b><b><span lang="EN-US">co-elements,
principles-in-unity, original couples, attributes in partnership</span></b><span lang="EN-US">, because the one is impossible
without the other. The male and the female, which are of outmost importance for
the living nature </span><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">¥</span><span lang="EN-GB" style="font-family: "greek";">rrhn kaˆ
qÁlu</span><span lang="EN-GB"> </span><span lang="EN-US">are, of course, among them, on the
fifth place of the principles in couples<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_edn1" name="_ednref1" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">[i]</span></span><!--[endif]--></span></a>.<o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> </span><span lang="EN-US">**Plato: the “<i>Timaeus”</i> (90 e
ff and further till the end). The poetic ontology of love between man and woman
in the “<i>Symposium”</i> and the organic
description of the difference between them as natural beings at the end of the
“<i>Timaeus”</i>: this happens for the
propagation of the genus.<o:p></o:p></span></div>
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<span lang="EN-US">*<o:p></o:p></span></div>
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<span lang="EN-US">The conceptual cluster<o:p></o:p></span></div>
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<b><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">™nant…on</span></b><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">, <b>™nant…wsij</b>,
<b>™nantiÒthj</b></span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<b><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">What does this mean for </span></b><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">¹
qeologik»</span><b><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"> or the first
philosophy and for the philosophy of nature?<o:p></o:p></span></b></div>
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<b><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"> </span></b><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
The core part of the Aristotelian lectures on </span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">¹
qeologik»</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">,
which we nowadays read as the fourteen books of the “<i>Metaphysics”</i>, is in the so-called “treatise in three books on </span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">oÙs…a</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">, the
books </span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">ZHΘ</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">”.</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"> </span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">The concepts genus, </span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">edoj </span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">-species, substance, differentia specifica are thought over in these books.
</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Centuries
l</span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">ater </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Porphyry comments on them in his <i>“Isagoge</i>”,
and Boethius translates and comments on them in Latin. So they became part of
the medieval universities’ curricula and fundamentals of logic. After these
three books on </span><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt;">oÙs…a -</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
substance (or the substantial being), the precise clarifications are
even deepened in book <i>Iota</i>, but many readers skip it as a boring inquiry
into meticulous superfluities. For the proper understanding of some puzzles of
the first two methodological books of the <i>Physics</i>
book Iota is indispensable. <o:p></o:p></span></div>
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<span lang="EN-US"> In book <i>Iota</i> the analysis begins
with the problem of what is one-unique-unified and logically the other problem
emerges from here: what are the separately existing real entities, which are to
be included into groups of species (forms,</span><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;"> e‡dh</span><span lang="EN-US">), similar to theirs, and from here in larger
and more voluminous genera, which comprise the similar species. We can ask a
paradigmatic question like that: why the opposite of the white colour is the
black colour, and why the opposite of the basso voice is the tenor? Why the
soprano is not the opposite of the red colour or why the cold air is not the
opposite of the rough, or to the unbearable pressure on the bottom of the
ocean? Book <i>Iota</i> is important because it gives answers to questions
similar to these ones. <o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Loeb Classical Library, vol.
XVII, XVIII, 1989 (1933), ed. by G. P. Goold. <b>Translated by Hugh Tredennick.<o:p></o:p></b></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">1.<span style="font-family: "times new roman"; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">The
whole of chapter 4, but particularly 1055 a 3-10 :</span><span lang="EN-US" style="background: rgb(255, 255, 204); font-size: 12pt; line-height: 115%;"> </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
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<span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">"Since
things which differ </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">can</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> differ from one another </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">in a greater or less degree</span><a href="https://www.blogger.com/null" name="241"></a><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">, there is a </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">certain maximum</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">
difference, and this I call <b>contrariety.</b><span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="242"></a>That </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">it is the maximum </span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">difference is</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> shown</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> by induction.<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="243"></a>For </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">whereas </span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">things which differ in genus have no </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">means of passing into each other</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">,</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> and</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> are </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">more widely</span><a href="https://www.blogger.com/null" name="244"></a><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> distant</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">,</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> and are not
comparable</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">, in the case of</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> things that differ
in species</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">,</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> the contraries</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> are </span><span class="apple-converted-space"><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="245"></a><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">the
extremes from which generation takes place</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">;</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">
and<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="246"></a>the</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> greatest</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> </span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">distance</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> is that which is</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> between</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> the</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> extremes</span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">, </span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">and
therefore </span><span lang="EN-US" style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">also</span><span style="background: #ffffcc; font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"> between the contraries<a href="https://www.blogger.com/null" name="247"></a>.<span class="apple-converted-space"> </span><a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_edn2" name="_ednref2" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; font-size: 12pt;">[ii]</span></span><!--[endif]--></span></a></span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">2.<span style="font-family: "times new roman"; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">And
again book <i>Iota</i>, chapters 7 and 8, from 1057 b 35 till 1058 a 29 for the
precisions of the concepts genus and eidos-species, differentia specifica,</span><b><span lang="EN-US" style="font-family: "greek"; font-size: 12.0pt; line-height: 115%;"> </span></b><b><span style="font-family: "greek"; font-size: 12.0pt; line-height: 115%;">™nant…on</span></b><span style="font-family: "greek"; font-size: 12.0pt; line-height: 115%;">, <b>™nant…wsij</b>, <b>™nantiÒthj</b></span><b><span lang="EN-US" style="font-size: 12.0pt; layout-grid-mode: line; line-height: 115%; mso-ansi-language: EN-US;"> :</span></b><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
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<span lang="EN-US" style="background: rgb(255, 255, 204); font-size: 12pt; line-height: 115%;"> </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">"That which is </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> than something</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> else is “other”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> in </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">respect of </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">something</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">;</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="487"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">and th</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">at something</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> must </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">apply</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> to both</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. E</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">.g.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">,</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> if
an animal </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">is </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other
in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> than something else</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> they must</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="488"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">both </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">be</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> animals.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> Hence,</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> things which are other in species must be<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="489"></a>in the same genus. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">The sort of thing I
mean by</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">” is that in virtue of which two</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> thing</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">s are both called the same one
thing;<a href="https://www.blogger.com/null" name="490"></a> and which is not accidentally differentiated, whether
regarded</span><a href="https://www.blogger.com/null" name="491"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> as
matter or otherwise. </span><a href="https://www.blogger.com/null" name="492"></a><a href="https://www.blogger.com/null" name="493"></a><a href="https://www.blogger.com/null" name="494"></a><a href="https://www.blogger.com/null" name="495"></a><a href="https://www.blogger.com/null" name="496"></a><a href="https://www.blogger.com/null" name="497"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">.</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. T</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">herefore this</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> difference must be </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">otherness of <a href="https://www.blogger.com/null" name="498"></a>genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">(</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> I</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> say “otherness of genus” because by</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">difference </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">of</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">
genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">” I mean</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> an </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">otherness</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> which<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="499"></a>makes the genus itself other</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">); t</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">his, then, will be a</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> form of</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> contrariety</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. This is<a href="https://www.blogger.com/null" name="500"></a>
obvious</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> by induction. For all</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> <span lang="EN-US">differentiation
is</span></span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> by opposites,<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="501"></a>and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">we have shown</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> that contraries are in the same genus</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, because</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> contrariety<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="502"></a>was s</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">hown</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> to
be complete difference</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. But</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> difference in species is</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> always</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="503"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">difference from something in </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">respect of something</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">;</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> therefore</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> this is the same </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">thing, i.e.
the genus, </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">for both<a href="https://www.blogger.com/null" name="504"></a>. (Hence </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">to</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">o all contraries which differ in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, but</span><a href="https://www.blogger.com/null" name="505"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> not in genus are in the same line of
predication, and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">are </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other
than</span><a href="https://www.blogger.com/null" name="506"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> each </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other
in the highest degree</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">; </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">for the</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">ir</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">
difference is complete, and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">they </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">cannot</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> come into existence<a href="https://www.blogger.com/null" name="507"></a> simultaneously</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">.)<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_edn3" name="_ednref3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="color: black; font-family: "times new roman" , serif; font-size: 12pt;">[iii]</span></span><!--[endif]--></span></a>
</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">Hence, t</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">he
difference</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">is a</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> form of</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> contrariety.<span class="apple-converted-space"> </span></span><a href="https://www.blogger.com/null" name="508"></a><span style="font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"><br />
<span style="background: #FFFFCC;">"To be </span></span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”, then, means this: to
be in the same genus</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> a</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">nd involve</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> contrariety,<span class="apple-converted-space"> </span></span><a href="https://www.blogger.com/null" name="509"></a><span class="apple-converted-space"><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">while </span></span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">being</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> in</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">divisible</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">.</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoListParagraph" style="mso-list: l1 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">3.<span style="font-family: "times new roman"; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt; line-height: 115%;">Especially
in respect of the heterosexuality and the explanation of the sex difference
between male and female in the living creatures, not only in man, but also in
all the animals and the whole nature in general, conceptually very important is
almost all of the chapter 9, 1058 a 30 – 1058 b 24. <o:p></o:p></span></div>
<div class="MsoListParagraph" style="margin-left: 0cm;">
<span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">"</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">T</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">he
question</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> might be raised as to</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> why woman does not differ from man<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="526"></a>in species, </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">seeing that</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> female</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> is</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> contrary </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">to male, </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">and their difference is a<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="527"></a>contrariety; and why a
female and a male animal are not </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> in species,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> al</span><a href="https://www.blogger.com/null" name="528"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">though th</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">e</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> difference belongs to</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> “</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">animal</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">” <i>per se</i></span><i><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">,</span></i><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> and<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="529"></a>not
as </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">whiteness or blackness</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">
does; </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">male</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> and </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“fe</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">male</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> belong to it<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="530"></a><i>qua</i> animal. This </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">problem is practically</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> the same as</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> “</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> why </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">does one kind of</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> contrariety</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> (e.g. “footed” and
“winged”)</span><span class="apple-converted-space"><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span></span><a href="https://www.blogger.com/null" name="531"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">make things </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, while</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> another</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> (whiteness and
blackness)</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> does not</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">?”<a href="https://www.blogger.com/null" name="532"></a> The
answer may be that in the one case the attributes are peculiar to the genus,
and in the other they are less so’; and since one element is formula and the
other matter, </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">contrarieties<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="535"></a>in the</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> formula produce</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> difference in species, but </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">contrarieties in the
concrete whole do not</span><a href="https://www.blogger.com/null" name="536"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoListParagraph" style="margin-left: 0cm;">
<span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">Hence the whiteness or
blackness of a man does not produce this, nor is there any specific difference
between a white man and a black man; not even if one term is assigned to each.</span><a href="https://www.blogger.com/null" name="537"></a><a href="https://www.blogger.com/null" name="538"></a><a href="https://www.blogger.com/null" name="539"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> For</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> we are now regarding</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">man</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">” as</span><a href="https://www.blogger.com/null" name="540"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> matter</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, and matter </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">does not</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> produce</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> difference;</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> and for this reason, too,</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> individual<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="541"></a>men </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">are not </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">species of </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">man</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">,</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> al</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">though the flesh and bones of which this man and<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="542"></a>that man consist are </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">different</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. The concrete </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">whole </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">is </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, but not </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="543"></a>in species</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, because
there is no contrariety</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> in the formula, and that</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> is<span class="apple-converted-space"> </span><a href="https://www.blogger.com/null" name="544"></a>the ultimate indivisible </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">species</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">But </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">Callias is definition </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">and</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> matter</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">. Then so too is “white
man”</span><a href="https://www.blogger.com/null" name="545"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, because
it is the individual</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">,</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">
Callias</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, who</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> is</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> white.<a href="https://www.blogger.com/null" name="546"></a>
Hence “</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">man</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">, then, is only</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> white ac</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">cidentally.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> Again, a bronze circle
and a wooden one do not differ in species; and a bronze triangle and a wooden
circle differ in species not because of their matter, but because there is
contrariety in their formulae.</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"><o:p></o:p></span></div>
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<span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> But does </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">not </span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">matter</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">,</span><a href="https://www.blogger.com/null" name="550"></a><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> when it is </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">other</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">”</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> in a </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">particular</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> way, </span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">make things<a href="https://www.blogger.com/null" name="551"></a> “other in species”?</span><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> </span><a href="https://www.blogger.com/null" name="552"></a><a href="https://www.blogger.com/null" name="553"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">..</span><span style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">.</span><a href="https://www.blogger.com/null" name="554"></a><a href="https://www.blogger.com/null" name="555"></a><a href="https://www.blogger.com/null" name="556"></a><a href="https://www.blogger.com/null" name="557"></a><a href="https://www.blogger.com/null" name="558"></a><a href="https://www.blogger.com/null" name="559"></a><span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;"> Surely it is because
there is contrariety in the definition, for so there also is in “white man” and
“black horse”; and it is a contrariety in species, but not because one is white
and the other black; for even if they had both been white, they would still be
“other in species”.<o:p></o:p></span></div>
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<span lang="EN-US" style="background: rgb(255 , 255 , 204); font-family: "times new roman" , serif; font-size: 12pt; line-height: 115%;">“Male” and “female” are
attributes peculiar to the animal, but not in virtue of its substance; they are
material or physical. Hence the same semen may, as the result of some
modification, become either female or male.<a href="https://www.blogger.com/null" name="560"></a><sub><o:p></o:p></sub></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> </span><span lang="EN-US">The Greek for the last two sentences:</span><span lang="EN-US" style="font-family: "greek"; mso-ansi-language: EN-US;"> tÕ d ¥rren kaˆ
qÁlu toà zóou o„ke‹a mn p£qh</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;">, </span><span lang="EN-US" style="font-family: "greek"; mso-ansi-language: EN-US;">¢ll</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;">' </span><span lang="EN-US" style="font-family: "greek"; mso-ansi-language: EN-US;">oÙ kat¦ t¾n oÙs…an ¢ll</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;">' </span><span lang="EN-US" style="font-family: "greek"; mso-ansi-language: EN-US;">™n tÍ ÛlV kaˆ tù
sèmati</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;">, </span><span lang="EN-US" style="font-family: "greek"; mso-ansi-language: EN-US;">diÕ tÕ aÙtÕ spšrma qÁlu À ¥rren g…gnetai paqÒn ti
p£qoj</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; mso-ansi-language: EN-US;">. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">
Minimalistic commentary: as Plato clarifies in the <i>“Phaedo”</i> (103
a, b and ff.,</span><span lang="EN-US" style="font-family: "greek"; mso-ansi-language: EN-US;"> <b>b 4</b> aÙtÕ tÕ ™nant…on ˜autù ™nant…on oÙk ¥n pote gšnoito</span><span lang="EN-US">) to all real entities, which really
exist as substancies (or substantial beings) nothing is opposed. To the man a
real contrary being would be the anti-man or the not-man, to the woman a real
contrary being would be the anti-woman or not woman. The examples here are
mine, and we remember that in the <i>“Phaedo”</i> this is made in order to
prove the immortality of soul, because the anti-soul or the not-soul does not
exist. To being there is not not-being as its opposite and this is the deepest
root of the monism, which dominates the whole philosophical tradition after
Plato and Aristotle in the millennia after that. It is not by chance, that for
both of them not-being is not an ontological, but epistemological category.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> </span><span lang="EN-US">Then how to explain the difference, for
example, between male and female? What Aristotle offers in chapter 9 of book <i>Iota</i> is a virtuous passing through
Scylla and Charybdis, i.e. the extinction of the differentiation between them,
on the one hand, and the exaggerated removal of the one from the other, which
would send them in different </span><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">e‡dh</span><span lang="EN-US">. From empirical point of view Aristotle touches this question (among
many others) in the <i>“On the generation of animals”,</i> but it is much more
important that he finds a solution of it in his first philosophy. He succeeds
in this by polishing the</span><span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> </span><span lang="EN-US">exquisiteness of the difference between </span><span lang="EN-US"> </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nant…wsij</span><span lang="EN-GB">, </span></b><span lang="EN-US">which is translated by us
in Bulgarian as</span><span lang="EN-GB"> “</span><span lang="EN-GB">противополагане”</span><span lang="EN-US"> (approximately “<b>opposing”</b> in
English) and</span><b><span lang="EN-GB"> “противоположеност</span></b><span lang="EN-GB">” - </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nantiÒthj</span></b><b><span lang="EN-US"> (</span></b><span lang="EN-US">approximately “<b>opposedness”
</b>in English)<b> </b></span><b><span lang="EN-GB">.</span></b><b><span lang="EN-GB"> </span></b><span lang="EN-US">There is dynamics, movement and modality in the first one, this is a concept
through which the mutual attraction and approaching of two remote from one
another opposite things is conceived, whereas in the second one there is static
and rest, there is the result and the product of a process or becoming, which
is already fulfilled. <o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; layout-grid-mode: line; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-bidi-font-weight: bold;"> <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"> </span><span lang="EN-US">The difference between
the male and the female is conceived through it and its optics, mingling with
the concept of the peculiar </span><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">p£qoj</span><span lang="EN-US">. It is not by
chance that this precision is used in his logic rarely, only twice in the <i>“Topics”</i> (112 b 28 and 113 a 2, 9),
whereas the usages of these distinctions in two other spheres of his thinking
are many and important, and they will contribute to the abstractedness of the
first philosophy.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
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<br /></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<b><span lang="EN-US">The distinctions between</span></b><b><span lang="EN-US" style="font-family: "greek"; layout-grid-mode: line; mso-ansi-language: EN-US;"><o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<b><span lang="EN-US" style="font-family: "greek"; layout-grid-mode: line; mso-ansi-language: EN-US;"> </span></b><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nant…on</span></b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">, <b>™nant…wsij</b>,
<b>™nantiÒthj</b></span><b><span lang="EN-GB"> </span></b><b><span lang="EN-US"><o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<b><span lang="EN-US">in Aristotle’s cosmology and his philosophy of nature</span></b><span lang="EN-US"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"> The analysis of the movements in the cosmos
begins with these precisions in the <i>“De
caelo”,</i> book Alpha, ch. 4, 270b 30 – 271 a 35. There are two main genera of
the movement of the fundamental elements – circular movement and rectilinear
movement, both of them being primordial. The circular movement, or more
precisely said, the spherical movement of the outmost sphere of the cosmos in
itself around the axis of the cosmos and the Earth, which coincide, is used by
Plato in the <i>“Timaeus”</i> and by
Aristotle in the <i>“De caelo”</i> in order
to explain the uniqueness, the spatial limitedness and the eternity of the
cosmos. Aristotle thinks that two different movements, happening in a circle,
are contrary ones, only if they occur on a line – whatever chord, connecting
two points in the circle, or as it is in the example in ch. 4 – the diameter.
By the circular movement, when a body with a limited volume is moving on the
edge of a circle, its direction doesn’t matter for Aristotle. Regardless of the
fact that there are clockwise</span><span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> </span><span lang="EN-US">movements or counter-clockwise movements, he
does not consider them to be <b><i>contrary</i></b>
in the absolute meaning of the word. They have <b><i>opposite </i></b>directions
physically, but they are not contrary in the ontological aspect of his concept<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_edn4" name="_ednref4" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">[iv]</span></span><!--[endif]--></span></a>.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"> <o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"> In the <i>“Physics”</i> we see again the
same conceptual puzzles, accompaning </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nantiÒthj -</span></b><b><span lang="EN-GB"> </span></b><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nant…on </span><span lang="EN-GB">– </span></b><span lang="EN-GB">in</span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;"> </span></b><span lang="EN-US">187 a 20, I, 4 and </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nant…wsij</span></b><span lang="EN-US"> in 190 b 27, ch. 7. <o:p></o:p></span></div>
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<!--[if !supportLists]--><span lang="EN-US" style="font-size: 12.0pt; mso-ansi-language: EN-US;">1.<span style="font-size: 7pt;">
</span></span><!--[endif]--><span lang="EN-US" style="font-size: 12.0pt; mso-ansi-language: EN-US;">Especially telling is the reasoning in 217 a 23, IV,
9: cold and hot are “opposings”, they are not given and petrified in a static
state once and forever, but changing and changeable characteristics, because
the hot may cool down and the cold may get warmer. This is a reasoning made in
the context of the refutation of the hypothesis for the existence of the
vacuum. And moreover the dynamic character of the opposings is explained
through the modal categories. Another example – dry and wet, the sand on the
beach.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 29.25pt; mso-list: l0 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><i><span lang="EN-US">2.<span style="font-size: 7pt; font-style: normal;"> </span></span></i><!--[endif]--><span lang="EN-US">In 226 a 26, V, 2, it is added that </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nant…wsij</span></b><span lang="EN-US"> is relevant concerning the <i>quality,
the quantity and the place, but it is not applicable for the substance, the relation, acting and being acted
upon. <o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-left: 29.25pt; mso-list: l0 level1 lfo2; text-indent: -18.0pt;">
<!--[if !supportLists]--><span lang="EN-US">3.<span style="font-size: 7pt;">
</span></span><!--[endif]--><span lang="EN-US">Another
place with enormous relevance is in Book V, ch. 5, where again, another
clarification is given. Practically the whole of the chapter is a fantastic,
dialectical, untranslatable in any language properly analysis with this
important triad </span><b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">™nant…on</span></b><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;">, <b>™nant…wsij</b>, <b>™nantiÒthj:</b></span><span lang="EN-GB"> in order to conceive the nature of movement as
change in the largest possible ontological scope, and not only as spatial
locomotion.</span><span lang="EN-GB" style="font-family: "greek"; layout-grid-mode: line;"> </span><span lang="EN-US">An example is
given about the origin of the names of the processes, which appear in Greek
accordingly not from their source, but in conformity to their direction: the
transition from health to illness and vice versa, movement from and to.<o:p></o:p></span></div>
<div class="MsoHeader">
<br /></div>
<div class="MsoHeader">
<span lang="EN-US">The opposed qualities in <i>On
coming-to-be and passing-away</i><o:p></o:p></span></div>
<div class="MsoHeader">
<span lang="EN-US">Book Beta, chapter 2 and 3 329 b 7 – 331 a 6<o:p></o:p></span></div>
<div class="MsoHeader">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"> </span></div>
<div class="MsoNormal">
<span lang="EN-US"><span style="font-size: large;">Possible
conclusion(s)</span>: the pairs of the opposed (qualities, quantities and/ or
attributites) are several groups: the Pythagorean ten couples, the ones of
Plato and his followers, the Aristotelian ones. There is a hierarchy in them; according
to Aristotle the most important ones among them are the ones, which undergo
endless and reversible changes, whereas the ones, which are subjected to
irreversible changes, are not so necessary for the proving of the eternal
existence of the world</span><span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">. <o:p></o:p></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> <o:p></o:p></span></div>
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<br /></div>
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<br /></div>
<br />
<div>
<!--[if !supportEndnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="edn1">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_ednref1" name="_edn1" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[i]</span></span><!--[endif]--></span></span></a><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">Aristotle. <i>Metaphysics,</i></span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
А/І, </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">ch.</span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
5, 986 а 22-986 </span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">b</span><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
9.</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"> See Aristotle. <i>Metaphysics,</i>
Loeb Classical Library, vol. XVII, XVIII, 1989 (1933), ed. by G. P. Goold.
Translated by Hugh Tredennick.<o:p></o:p></span></div>
</div>
<div id="edn2">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_ednref2" name="_edn2" title=""><span class="MsoEndnoteReference"><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-size: 12pt;">[ii]</span></span><!--[endif]--></span></span></a><span style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">
</span><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">In the handout I
am quoting the translation of Hugh Tredennick from the Loeb edition, mentioned
in the previous endnote. See also the similar rendering of these passages in
the translation of W. D. Ross, published on the Internet Classics Archive of
the MIT, accessible on the 7<sup>th</sup> of October 2013.<o:p></o:p></span></div>
<div class="MsoEndnoteText">
<a href="http://classics.mit.edu/Aristotle/metaphysics.10.x.html"><span style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">http://classics.mit.edu/Aristotle/metaphysics.10.x.html</span></a><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"> <o:p></o:p></span></div>
</div>
<div id="edn3">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_ednref3" name="_edn3" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10.0pt;">[iii]</span></span><!--[endif]--></span></a> <span style="font-family: "bookman old style" , "serif"; font-size: 12.0pt;">“</span><span style="font-family: "greek"; font-size: 12.0pt;">™n tÍ aÙtÍ
sustoic</span><span style="font-family: "greek"; font-size: 12.0pt;">e</span><span style="font-family: "greek"; font-size: 12.0pt;">…v </span><span style="font-family: "greek"; font-size: 12.0pt;">p£nta t¦ ™nant…a
tÁj kathgor…aj, Ósa e‡dei
di£fora kaˆ m¾ gšnei</span><span style="font-family: "bookman old style" , "serif"; font-size: 12.0pt;">…”</span></div>
</div>
<div id="edn4">
<div class="MsoEndnoteText">
<a href="file:///C:/Users/admin/Desktop/SEEAAP.docx#_ednref4" name="_edn4" title=""><span class="MsoEndnoteReference"><!--[if !supportFootnotes]--><span class="MsoEndnoteReference"><span style="font-family: "calibri" , "sans-serif"; font-size: 10.0pt;">[iv]</span></span><!--[endif]--></span></a> <i><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;">De caelo,</span></i><span lang="EN-US" style="font-family: "times new roman" , "serif"; font-size: 12.0pt;"> book
Alpha, ch. 4, 270b 30 – 271 a 35. For the Greek original see Aristotelis, <i>De caelo</i>, recognovit brevique
adnotatione critica instruxit D. J. Allan, Oxonii, 1961, (1936). SCBO.</span><span lang="EN-US"><o:p></o:p></span></div>
</div>
</div>
</div>
Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-19174786164842640442014-09-09T01:18:00.003-07:002014-09-09T01:18:46.625-07:00блог на Димка: септемврийски Аристотелов семинар<a href="http://dimkasdiary.blogspot.com/2014/09/blog-post.html?spref=bl">блог на Димка: септемврийски Аристотелов семинар</a>: Десетият семинар на Югоизточно-Европейската асоциация по антична философия се проведе в Прага от 4 до 6 септември 2014. Пре...Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-82880147697213236722013-07-14T22:43:00.001-07:002013-07-14T22:43:04.169-07:00 a novel about Plato in epistles to him<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"><br /></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">Although this billingual blog is dedicated mainly to the "Epinomis", here will appear also other writings, connected in one way or another to Plato, his dialogues and letters.</span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">As this review of the epistolary novel "Letters to Aegina"</span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"><br /></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"><br /></span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;">The
messages to Plato in <b><i>“Letters to Aegina”</i></b> by Nikolai Gochev<o:p></o:p></span></div>
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<span lang="EN-US"> The
book by Nikolai Gochev <i>“Letters to Aegina”</i> is a belletristic
experiment, which does not have an analogue not only in the Bulgarian, but as
far as we know in the global literature. </span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-US"> Why? Because his <i>“Letters to
Aegina”</i> are letters, addressed not to whomever, but to Plato. Plato –
the famous Greek philosopher-and-writer, who had created remarkable and
disputed till the present day literature-and-philosophy and
philosophy-in-literature. It is well known what is the place of the dialogues
of Plato in the history of human thinking, and in the world fictional prose, as
well.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-US"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-US"> The attempt of Nikolai Gochev is to create a
conversation with his dialogues and letters, and thus to help the reader to see
them from a perspective, not tested so far in the fiction. In the epistolary
novel of Nikolai Gochev Plato is not just the author of his famous
dialogues-masterpieces or of the less famous letters of his. No, in this novel
Plato is just the recipient of texts-letters, which are sent to him by people,
with whom his life had been fatally connected: the tyrant of Syracuse
Dionysius, who personifies the obsession by the power; the beloved Dion –
depicted here as inspired by, but also inspirer of the political utopianism of
Plato; the celebrated sophist Gorgias, teaching in a school and contemplating
on cultivation, happiness and friendship; the mathematician Theodore, who
sophisticatedly cogitates in solitude on the principles of the existing things;
the Pythagorean Philolaus – in search of the divine, who lives through the
thinking of the fundamentals of the religiousness and the piety, of the family
and the arrangement of the temple, of the structure of cosmos and the destiny
of the human soul after “this life”; Architas, always in a pessimistic mood,
who is represented as a great knower of the human soul and the passions it
hides, but also as a person, who is seduced by these talents of his “to read in
people’s hearts” and is tempted to become an advisor and crypto-ideologue of
the anti-democratic and pro-tyrant
minded aristocrats in “Magna Grecia”. (In Plato’s time the rich South
Italy and Sicily had been called like that.)
<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US"> All
of them send several letters to Plato, while he is exiled on the island Aegina,
where he is sent after the disastrous end of his Syracuse adventure and the
attempt to become the most influential advisor of Dionysius and to influence
his political activity. Their letters compose the first part of the novel. All
these characters-authors of letters write to Plato again after his fortunate
return to Athens. They form the third part, entitled “Letters to Athens”. As a
peculiar belletristic-dramatic intermediary between them are posited the love
letters by Eudoxus, which accordingly to the conception of the author of the
novel are written in a much earlier period. They suggest that the creative
pursuits of Plato had been influenced not only by eminent rhetoricians,
sophists, mathematicians, philosophers and political figures from his
contemporary epoch, but also by the emotionality of the persons, who had loved
him in one or another period of his life.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-US"> The
critical probation for every epistolary novel is the sustainability of the plot
and the profiles of the persons, writing the letters. Especially in a case like
this one, when the reader holds in his or her hands not just an epistolary
novel, but an erudite-epistolary novel, in which could be seen a moulding of
the Greek culture in that time, and not “only” countless allusions, replicas,
reminiscences and variations on topics, discussed by the literary-philosophical
personages in one or another dialogue of Plato. Each one of the letters starts
with a quotation from one or another writing of Plato, but the reader of the book
will recognize, that besides the dialogue from which is the quotation,
“opening” one or another letter, each of them is playing more or less with many
other themes and topics in the works of Plato, in other dialogues, and in the
Greek culture in general.<span style="font-size: medium;"><o:p></o:p></span></span></div>
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<span lang="EN-US">
What will keep the attention of the reader is one extraordinary quality
of all these authors of the letters. They are not simply personifications of
the man-in-power, of the mystic-mathematician, of the unsatisfied reformer of
the polis, of the secret advisor and healer, of the sophist-enlightener, of the
insane lover, of the philosophizing searcher of the divine. Nikolai Gochev has
depicted all of them as full-blooded and moving characters, with their own
sentimental, mental and behavioural profile. </span></div>
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There is a cliché, which says: “The book is addressed to a broad
audience of readers”. In this particular case the cliché is quite appropriate,
because “Letters to Aegina” is born from a rather voluminous manuscript. The
birth of the book precisely in this shape, in which it reaches now the readers,
had been assisted by the midwife’s work of the editor Georgi Tenev, who has
worked on it for a long time. He has given the advice some of the letters to be
abridged to a more fragmentary form and also on the long way from the
manuscript to the book had been left a considerable number of letters, which
might be not accepted by the “broad audience of readers” because of their
enlarged abstract philosophical speculations.</span></div>
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<span lang="EN-US" style="font-size: 14.0pt; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt;"> </span><span lang="EN-US">
Indeed, every cultivated person with whatever education and whatever
profession might read with delight the <b><i>Phaedrus</i></b>, the <b><i>Symposium</i></b>,
the <b><i>Phaedo</i></b>, the <b><i>Protagoras</i></b>, the <b><i>Apology</i></b>
and <b><i>Crito</i></b>, but not every person, and in fact quite few
philosophers and classicists, quite few students and academics can read
entirely and with interest the <b><i>Parmenides</i></b> and the <b><i>Sophist</i></b>,
the <b><i>Republic </i></b>and the <b><i>Timaeus</i></b>, the <b><i>Statesman</i></b>
and the <b><i>Theaetetus</i></b>. This is reflected on the belletristic play of
the author of the epistolary novel with the works of Plato. <o:p></o:p></span></div>
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<span lang="EN-US"> That’s
why Nikolai Gochev and Georgi Tenev have decided that initially the text has to
reach to as much readers as possible, and let’s hope that in the future,
although in a smaller tirage, the full text of the novel in its original volume
will be available for the modest group of the contemplating and philosophizing
readers.<o:p></o:p></span></div>
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<span lang="EN-US"> The Literary Weekly, July 2006<o:p></o:p></span></div>
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<b>Посланията до Платон в </b><b><span lang="EN-US">“</span></b><b>П и с м а
д о Е г и н а”</b><b><span lang="EN-US"><o:p></o:p></span></b></div>
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<b>от Николай Гочев<o:p></o:p></b></div>
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<span style="font-size: 12.0pt;"> Книгата на Николай Гочев “Писма до
Егина” е литературен опит, който няма аналог не само в българската, а доколкото
ни е известно и в световната литература. Защо? Защото неговите “Писма до Егина”
са писма, адресирани не до кого да е, а до Платон. Платон – знаменитият елински
философ-и-писател, който създава забележителна и дискутирана и до ден днешен
литература-и-философия и философия-в-литература. Всеизвестно е мястото на диалозите
на Платон и в историята на човешката мисъл, и в световната художествена
словесност.</span></div>
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<span style="font-size: 12.0pt;"> <o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"> Опитът на Николай Гочев е да “сговори”
диалозите и писмата му, и да помогне на читателя да ги види откъм една посока,
неизпитвана досега по художествен път. В епистоларния роман на Николай Гочев
Платон не е представен като автор на своите знаменити диалози-шедьоври или на
по-малко известните му писма. Не, в този роман Платон е просто получател на
текстове-писма, които му изпращат хора, с които неговият живот е бил съдбовно
свързан: тиранинът на Сиракуза Дионисий, персонифициращ обсебеността от
властта; любимият Дион – представен тук като вдъхновен от, но и вдъхновител на
Платоновия политически утопизъм; знаменитият софист Горгий, ръководещ школа и
разсъждаващ за образоваността, щастието и приятелството; математикът Теодор,
изтънчено и самотно размишляващ за началата на нещата; питагореецът Филолай –
боготърсач, преживяващ и осмислящ първоосновите на религиозността и
благочестието, на семейството и храмовата уредба, на устройството на космоса и
съдбата на душата на човека след “този живот”; песимистично настроеният Архит,
който е изобразен като познавач на човешката душа и нейните скрити страсти, но
и като човек, който се е съблазнил от тези си умения “да чете в сърцата на
хората” и се е изкушил да стане съветник и скрит идеолог на антидемократично и
про-тиранично настроените аристократи във “Велика Гърция” ( Така по времето на
Платон е била наричана богатата Южна Италия и Сицилия).<o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"> Всички те изпращат по няколко писма на
Платон, докато той пребивава на остров Егина, където е попаднал след
злополучния край на Сиракузката си авантюра и на опита си да се превърне в
най-влиятелния приближен на Дионисий, както и да повлияе на политическата му
дейност. Техните писма оформят първата част на романа. Всички тези герои-автори
на писма му пишат отново и след благополучното му пристигане в Атина. Това
формира третата част, озаглавена “Писма до Атина”. А като своеобразна
литературно-драматична интермедия между тях са поместени любовните писма на
Евдокс, които според замисъла на автора на романа, са от по-ранен период, но
загатват за това, че върху творческите търсения на Платон са влияли не само
знаменити ретори, софисти, математици, философи и политически дейци от неговото
съвремие, но и емоционалността на хората, които са го обичали в един или друг
период от живота му.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"> Критично изпитание за всеки един
епистоларен роман е удържането на интригата и образите на пишещите. Особено в
случай като този, когато читателят взема в ръцете си не просто епистоларен
роман, а ерудитско-епистоларен роман, в който може да се види отливка на цялата
гръцка култура от онова време, а не “само” безброй алюзии, реплики,
реминисценции и вариации от теми, обсъждани от литературно-философските
персонажи на Платон в един или друг негов диалог. Всяко едно от писмата започва
с цитат от едно или друго Платоново произведение, но читателят на книгата ще
открие, че освен с този диалог, цитат от който “отваря” едно или друго писмо,
всяко едно от тях се “задява” в по-малка или по-голяма степен и с много други
теми и тематизации от Платоновото творчество, от други диалози, а и от гръцката
култура изобщо. <o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"> Това, което ще удържа вниманието на
читателя, е необикновено ценното качество на всички тези автори на писма.
Николай Гочев е изобразил всички тях като пълнокръвни и вълнуващи характери,
със свой собствен уникален сантиментален, ментален и поведенчески профил, а не
просто като персонификации на човека-властник, на математика-мистик, на недоволния
реформатор на полиса, на тайния съветник и лечител, на просветителя-софист, на
безумно влюбения, на философстващия боготърсач.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"> Има едно клише, което гласи: “Книгата е
предназначена за широка читателска аудитория”. В случая клишето е съвсем уместно,
защото “Писма до Егина” е родена от един доста по-обемист ръкопис. Раждането на
книгата в точно този вид, в който тя достига сега до читателите, бе акуширано
от продължителната редакторска работа на Георги Тенев. По негов съвет някои
писма са съкратени във фрагментарен вид и също така по пътя от ръкописа до
книгата са отпаднали не малко писма, които със своята абстрактна философска
спекулативност не биха били по вкуса на “широката читателска аудитория”.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"><br /></span></div>
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<span style="font-size: 12.0pt;"> И наистина, всеки културен човек с
всякакво образование и всякаква професия може да прочете с наслада “Федър”,
“Пирът”, “Федон” и “Протагор”, “Апологията” и “Критон”, но не всеки човек, а и
малцина философи и класици, малцина студенти и преподаватели у нас и по света,
прочитат от начало до край и с интерес “Парменид” и “Софистът”, “Държавата” и
“Теетет”, “Държавникът” и “Тимей”. Това се транспонира и върху художествената
игра на автора на епистоларния роман с произведенията на Платон.<o:p></o:p></span></div>
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<span style="font-size: 12.0pt;"><br /></span></div>
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<span style="font-size: 12.0pt;"> Ето заради това Николай Гочев и Георги
Тенев са решили, че първоначално текстът трябва да стигне до колкото се може
повече читатели, а след време дано, макар и в по-малък тираж, пълният текст на
романа в неговия първоначален обем да стане достъпен за по-скромната аудитория
на размишляващите и философстващите читатели.</span><span lang="EN-US" style="font-size: 12.0pt; mso-ansi-language: EN-US;"><o:p></o:p></span></div>
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<span style="font-size: 12.0pt;">Текстът е публикуван в
“Литературен вестник”</span><span style="font-size: 12.0pt; mso-ansi-language: EN-US;"> </span><span style="font-size: 12.0pt;">през юли 2006 г. от</span><span style="font-size: 12pt;"> Чила Естерхази</span></div>
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Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-46389277088738575092012-05-10T06:28:00.002-07:002012-05-10T07:25:33.697-07:00evaluation of the seminar<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
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<b><span style="font-size: 18pt;">Р Е Ц Е Н З
И Я </span></b></div>
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<br /></div>
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<i>за изпълнението на съвместен проект на ФФ и ФКНФ №</i><i><span lang="RU">58</span>
/ 2011 г., подкрепен от НИД към СУ „Св. Климент Охридски”, за провеждане на
научен форум “Последният диалог на Платон “Епиномис” – текст, превод и
интерпретации”</i></div>
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от гл.ас. д-р Димитър
Илиев<span lang="EN-US"></span></div>
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Международният научен форум върху Платоновия диалог „Епиномис”,
организиран съвместно от ФФ и ФКНФ, на който имах удоволствието да присъствам,
се проведе на 22, 23 и 24.06. в Зала 1 на Ректората на СУ „Св. Климент
Охридски”. Ръководител на проекта е
доц. д-р Димка Гочева от Катедрата по история на философията към ФФ, а в
проектния екип влиза още гл.ас. д-р Невена Панова от Катедрата по
класическа филология към ФКНФ.</div>
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Събитието беше част от поредицата тематични семинари на
Югоизточноевропейската асоциация за антична философия, учредена през 2002 г. в
Делфи от видни изследователи и преводачи на антични философски текстове от
региона и отвъд неговите граници. Отчитаният понастоящем семинар беше осмият
във вече утвърдилата се традиция на Асоциацията. Форматът на регулярно
провежданите подобни събития е следният. Програмата на срещата е фокусирана
върху кратък, обозрим, но важен текст от античната платоническа или
аристотелианска традиция. Всеки от основните участници представя отрязък от
разглеждания текст, придружен от обширно тълкуване. То поставя началото на
задълбочена дискусия върху проблемите, характерни за обсъждания откъс. В
дискусията вземат участие както другите основни участници, преподаватели и
докторанти от различни европейски академични институции, така и присъстващите
слушатели от институцията домакин. Тази година от Софийския университет в
семинара се включиха 12 участници, от които четирима от ФКНФ – трима
преподаватели и един магистрант, Зорница Радева, междувременно успешно защитила
дипломна работа по темата на експозето, съвместно представено от нея на
семинара. Сред останалите участници от българска страна имаше представители на
Философския и Богословския факултет, както и на Факултета по славянски
филологии. Чуждестранните гости бяха хабилитирани преподаватели, асистенти и
докторанти от Университета в Помона, САЩ (проф. Ричард МакКирахан, английският
преводач на диалога), Критския университет, Гърция, Ейотвьош Лоранд Университет
и Католическия университет „Петер Пазмани”, Унгария, Загребския университет,
Хърватска, Източносредиземноморския университет в турската част на Кипър, както
и от Карловия университет, Чехия, проф. Филип Карфик, който понастоящем е професор във Фрибургския университет, Швейцария).</div>
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Всички тези специалисти в областта на античната философия и филология
проведоха задълбочени дискусии върху различни аспекти от този ключов за
историята на философията текст. Въпреки донякъде спорното му Платоново
авторство, което предизвика цяла странична линия в обсъжданията през тези три
дни, текстът е важен с това, че съдържа всички основни понятия и положения в
мисълта на късния Платон, превърнали се, според сполучливия израз на един от
участниците в семинара в кулоарен разговор, в нещо като „катехизис” за
основаната от него Академия в първите векове от нейното съществуване.
„Епиномис” се занимава с базови идеи на платонизма, обхващащи от епистемология
и теория на културата до астрономия и метафизика. На всяка от тези области е
посветен един пасаж от диалога, разгледан подробно от някой от водещите
семинара участници съобразно нейните или неговите по-непосредствени научни
занимания и интереси. Получи се интересна серия от подробни коментари,
организирани всеки по своеобразен начин, повдигащи различни въпроси и поставящи
акцент всеки по своему върху различни проблеми на този конкретен текст и на
ранния платонизъм изобщо. </div>
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Дискусиите се оказаха толкова плодотворни, че участниците в семинара
решиха да подготвят общ том с всички представяния, който ще бъде едно от
редките заглавия в международен план върху този важен, но не много изследван
диалог. Очаква се томът да бъде публикуван на английски език през настоящата
година от някое от престижните световни академични издателства, профилирани в
областта на хуманитарните науки. Наред с това проф. МакКирахан се ангажира да
ревизира превода си на диалога, някои пасажи от който бяха осветени под нов
ъгъл благодарение на дискусиите в семинара. Непосредствен резултат от този
семинар беше и подготвящият се в момента пръв превод на „Епиномис” на
български, дело на доц. д-р Николай Гочев (Катедра по класическа филология,
ФКНФ) и под редакцията на доц. д-р Димка Гочева (Катедра по история на философията
към ФФ). Този превод ще бъде съпроводен от обширен научен коментар и допълнен
с коментара към него на ренесансовия неоплатонист Марсилио Фичино, превод от
латински на успешно завършилите студенти от двата факултета Зорница Радева
(магистър по антична култура и литература) и Богдана Паскалева (магистър по българска филология). Смятам, че толкова сериозни научни приноси, които се очаква
да видим през настоящата година все в резултат на един семинар, говорят много
за интензивността и ползотворността на дейността в рамките на трите дни от
събитието.</div>
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Едно от основните предимства на работата в такъв формат е задълбоченото
дирене, винаги оставащо близо до изследвания текст. За всеки от участниците,
освен хендаутите на представящите съответния откъс, беше осигурен екземпляр от
оригиналния старогръцки текст, както и от превода на проф. МакКирахан. Отделно
от това на разположение непрекъснато бяха речници, справочници, коментари,
други издания на Платонови текстове и т.н., които правеха съвместната работа
изключително интересна, детайлна и далеч от общите разговори. Международни
научни форуми на подобно високо ниво рядко се провеждат у нас.</div>
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Събитието даде възможност за
изява не само на вече утвърдили се учени, но и на докторанти и магистранти,
които взеха дейно участие в обсъжданията и представиха някои свои разработки
(например гореспоменатия превод на Фичино). Освен научната работа в рамките на
семинара беше проведена работна среща на Югоизточноевропейската асоциация за
антична философия, на която беше избран текстът за разглеждане на следващия
семинар. Беше проведена и работна сбирка на екипа на най-влиятелното
международно списание за антична философия, публикувано у нас, <i><span lang="EN-US">Rhizai</span></i><span lang="RU">, </span>чийто
главен редактор доц. д-р Иван Христов е член на Асоциацията и беше участник в
семинара.</div>
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</div>
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Всичко това ми дава основание да
оценя като отлично изпълнението на проект №58 на Катедрата по класическа
филология към ФКНФ и на Катедрата по история на философията към ФФ.</div>
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<br /></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 150%; margin-right: 42.55pt; text-align: justify;">
София, 15.12.2011 г. </div>
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<span lang="RU"></span>гл. ас. д-р Димитър
Илиев<span lang="RU"></span></div>
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<br /></div>
</div>Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-13875725544669073642012-05-09T01:03:00.002-07:002020-02-20T10:53:13.329-08:00translation in Bulgarian of the Epinomis<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-size: 16pt;">Платон</span></b><b><span lang="BG" style="font-size: 16pt;"></span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span lang="BG" style="font-size: 16pt;">“Епиномис”,
или</span></b></div>
<h1 style="text-align: center;">
<span lang="BG" style="font-size: small;">Послепис към “Закони”</span></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="BG">Превод Николай Гочев</span></div>
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<br /></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">За
превода и редакцията са използвани предимно две основни издания на гръцкия
текст – на Леонардо Таран и на Бърнет; подробности – в библиографията накрая;</span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">973а</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
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<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И ето сега ние тримата,
скъпи приятелю – аз, ти и Мегил – съвсем правилно <u>приехме</u> да помислим
как да се пристъпи към въпроса за разбирането.<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference">[1]</span></a>
Смятаме, че такъв разговор би могъл най-добре да подготви човешката природа<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference">[2]</span></a>
да придобие разбиране – такова разбиране, каквото изобщо е възможно да има
човек. Приемаме, че всичко останало, което имаше отношение към
законодателството, вече сме го обсъдили</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">b</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">; но най-важното, което би могло да се открие и изкаже, а
именно - какво трябва да знае смъртният човек, за да бъде мъдър<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference">[3]</span></a>
- ето това нито сме го казали, нито сме го установили. Та ще опитаме да не го
пропуснем. Защото иначе ще оставим незавършено онова, заради което се заехме с
цялата тази работа и с намерението да изясним всичко отначало докрай</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">.</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
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<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Добре говориш, скъпи приятелю
Клиний. Струва ми се, че ти <u>си чувал</u> едно погрешно<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference">[4]</span></a>
твърдение; впрочем от определена гледна точка то не е съвсем погрешно. Ето
какво е то</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">c</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Мнозина, които
са се сблъскали с живота, поддържат мнението, че човечеството не би могло да
бъде нито блажено, нито щастливо. Послушай сега и виж дали ще ти се стори, че
представям добре тяхното мнение. </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
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<span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Струва ми се, че
хората не могат да бъдат блажени и щастливи, освен с изключение на малцина.
Имам предвид впрочем времето преди смъртта. Иначе за починалия има добра надежда да получи всичко, заради което би
живял и умрял по най-добрия начин, доколкото позволяват силите му</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">d</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Не казвам нищо много
мъдро, а само това, което по някакъв начин е известно на всички гърци и
чужденци. </span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И тъй, за живото
същество най-напред е трудно дори да се появи:</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">то първо трябва
да се прихване в зачеването, после да се роди, а после и да се отглежда и
възпитава. Съгласни сме, че всички тези неща стават с безброй усилия </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">(974</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">a</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. И така остава малко
време за размисъл – и не говоря за негодни хора, а за човек, когото всеки би
признал за способен. Такъв човек изглежда, че сякаш поема дъх някъде към
средата на живота си; защото старостта, която се появява скоро след това, ще
накара всекиго, като помисли за живота си дотогава, да откаже да се роди
отново, освен ако не е пълен с разни детински намерения. И защо мисля така
ли? Защото точно там се намира онова,
което се опитваме да открием</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">b</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И тъй, ние проучваме как
да станем мъдри, като предполагаме, че такава способност<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference">[5]</span></a>
е заложена във всеки човек. Това разбиране обаче ни се изплъзва, когато се
обърнем към някое от така наречените изкуства или интелектуални способности<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference">[6]</span></a>
или други от тези неща, които мислим за знания<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference">[7]</span></a>. Сякаш никое от тях не е достойно да
получи името на мъдростта, отнасяща се
до човешките неща - а</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">пък душата от своя страна е твърдо
уверена и провижда, че такава способност й принадлежи някак по природа</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">c</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Коя е обаче и каква е,
и що е, и кога и по какъв начин - ето това вече тя никак ни може да открие.
Нали на това прилича нашето умуване и проучване за мъдростта, което надминава
очакванията на всеки от нас, способен
да размишлява разумно както сам, така и заедно с други чрез всякакви аргументи?
Тези неща така ли са или - не, какво да кажем? </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
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<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> О чужденецо, може би да се
присъединим към очакването ти, което сигурно ще добиеш полека-лека, че не след
дълго ще стигнем до най-истинното мнение за тях. </span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> <b>Атинянинът</b>:</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Нека първо разгледаме онези другите,
които се наричат науки, но не правят мъдър човека, който ги придобива и
притежава. Така, първо ще се справим с тях и после ще опитаме да сравним с тях
онези, от които се нуждаем, и, като ги сравняваме, ще разберем какви са. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Нека да видим първо онези, от които
смъртният човешки род се нуждае преди всичко. Те са крайно необходими и
действително са първи<u>,</u> но онзи, който ги овладее, дори в началото да е
бил смятан за мъдър, днес вече не се смята за такъв и дори го презират заради
точно това знание (975). Ще кажем кои са тези знания, и ще прибавим, че почти
всеки човек, особено ако се старае да изглежда, че е станал отличен мъж, ги
избягва и предпочита да придобие разбиране и жизнен опит<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference">[8]</span></a>. </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph">
<span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> Нека д</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">а поставим като
първо от тези знания онова, което, както разказва митът, ни е освободило от самоизяждането на
сродните ни живи същества – прекратило е напълно изяждането на едни от тях, и е
въвело правила в изяждането на други<u>. </u>Нашите предци ни оказаха и
продължават да ни оказват голяма услуга с това откритие – и онези от тях, които
споменахме, нека бъдат сред най-блажените </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">(</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">b</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">– но производството на ечемично и пшенично брашно, пък и
изобщо самото вкусно и полезно хранене са неща, които никога няма да направят
един мъж напълно мъдър. Впрочем, самото название – „производство”<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference">[9]</span></a>
– показва затруднението по този път, което това знание създава на
„произвеждащите”. Същото се отнася и за земеделието като цяло. Защото изглежда,
че всички ние употребяваме земята не благодарение на някакво изкуство<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference">[10]</span></a>,
а на природата<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference">[11]</span></a> в съгласие
с даденото от бога. </span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Не водят до мъдрост и конструирането
на жилища, нито пък строителството като цяло, нито правенето на покъщина</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">c</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, ковачеството,
изработката на строителни, ваятелни и ударни, и всякакви други инструменти.
Тези изкуства са полезни за народа, но
не се споменават във връзка с придобиването на добродетелта. Дори ловът,
колкото и изкусен да бъде, няма в себе си нищо достолепно, нито мъдро. Ни
най-малко не ни помагат</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> гадател</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">ството и
тълкуването на оракули<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference">[12]</span></a>,
защото те знаят само какво се казва, а дали казаното е истина – това не могат
да разберат. </span></div>
<div class="ListParagraph">
<span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Та виждаме, че
придобиването на необходимите за живот неща става чрез изкуство, но никое от
тези изкуства не прави човека мъдър </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">(</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">d</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
И още има едно друго изкуство, което
остава да видим, и което е просто вид забавление; то е преди всичко
подражателно<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference">[13]</span></a> и не е
никак сериозно. Подражава се с много и различни инструменти, също и с движения
на тялото, които при това не са твърде прилични. Има</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">словесни и
музически изкуства; също и такива, на които майка им е рисуването и чрез които
се създават много и разнообразни цветни изображения<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference">[14]</span></a>,
разделени на множество </span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">“</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">влажни</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;">”</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> и „сухи”</span><span lang="RU" style="font-family: "times new roman"; font-size: 12pt;"> пораждания</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
Но всичките тези подражания не правят човека мъдър в нищо, независимо колко
голямо усърдие е вложил в произведенията си</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph">
<span lang="RU"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Нека приемем, че всичко
необходимо за живот е изработено. Оттук нататък хората биха могли да си
съдействат помежду си за безброй неща и по безброй начини. Сред тези начини
най-важен е този, който обикновено се нарича “военно изкуство”. Това е
способността да се командва войска. То е най-ценено заради ползата, но зависи много от благоприятното стечение
на обстоятелствата и по природа е свързано повече с храбростта, отколкото с
мъдростта</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (976)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Изкуството пък, което наричат медицина, помага
главно в случаите, когато здравето на живите същества се уврежда от студ,
горещина и други подобни влияния, идващи от сезоните. И все пак никое от тези
изкуства не води до най-истинската мъдрост – защото те не използват мерки и се
подхранват от всякакви мнения. Ние бихме нарекли помощници още кормчиите и
моряците, но нека никой не ни убеждава, че това са мъдреци. Никой от тях няма
знание за гнева или за благоразположението на вятъра, а това са съществени
условия за корабоплаването</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Не са мъдри и
тези, които казват, че помагат в съдебните спорове чрез силата на словото си.
Те развиват паметта си, запознати са с мненията и обръщат внимание на нравите,
но си остават далеч от истината за действително справедливото<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference">[15]</span></a>. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph">
<span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Има и една
странна способност, която може да се стори мъдрост, и която повечето биха
нарекли по-скоро естествена заложба,<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference">[16]</span></a>
отколкото мъдрост. Това е, когато забележим някой, който учи лесно всичко, с
което се заеме и запомня много и задълго</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">;
и ако трябва в определен момент да си припомни нещо, веднага го прави.
Тези неща някои ще ги нарекат естествена заложба, други умност<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference">[17]</span></a>,
други – природна интелигентност, но никой разсъдлив<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference">[18]</span></a>
човек не би се съгласил да ги нарича
истинска мъдрост. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph">
<span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И все пак трябва
да се появи някаква наука, чрез която е станал мъдър онзи, който наистина е
мъдър, а не само минава за такъв. Да видим. Заемаме се с едно наистина мъчно
изследване - да открием наука</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, различна от
вече споменатите, която убедително би била представена като мъдрост и наистина
би била такава<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference">[19]</span></a></span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">. </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Който
я е придобил няма да бъде простак и глупак, а ще е, благодарение на нея, мъдър
и добър гражданин, и ще изпълнява по-висши и по-низши длъжности<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference">[20]</span></a>
в града си с еднакво усърдие и справедливост.
</span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Но да видим първо коя е
онази от сега съществуващите науки, която, ако напусне човешката природа или пък изобщо не бъде придобита, човекът ще
се окаже най-неразумното и безразсъдно същество. Съвсем не е трудно да се
разбере.</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Това е тази, която е дала на целия смъртен род
числото; и мисля, че ние сме получили числото не по някаква случайност, а ни го
е дал бог, за да ни запази. И трябва да кажа кой бог имам предвид: макар и да
изглежда странно, все пак не е чак
толкова странно. Та защо да мислим, че онова, което е причина за всичките ни
блага</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (977)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, не е било причина и за най-голямото от тях –
разбирането? И кой е богът, за когото говоря с такава почит, Мегиле и Клиние?
Явно това е Уран, който е и най-справедливият бог. Като такъв го почитат и му
се молят/го благославят всички други демони и богове. Че той е станал причина за всичките ни останали блага, с това
всички сме съгласни; но твърдим, че той наистина ни е дал и числото, а ще го
дава и занапред, стига човек да желае да го следва</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
Защото ако някой се заеме с правилното наблюдение на този космос, или Олимп или
Уран – комуто както е приятно, нека така да го нарича, но да го следи как се
мени многоцветно, как върти в себе си звездите с всичките им пътища и времена<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference">[21]</span></a>
и така снабдява всички същества с прехрана. Бихме казали, че с всяко число идва
и другото разбиране<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference">[22]</span></a>,
а и останалите блага; но най-голямото е това – като получиш своята част от
числата да избродиш целия им кръг<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference">[23]</span></a>. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Нека сега да се върнем
малко назад в разсъжденията си и да си припомним онова</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,
което впрочем съвсем правилно преценихме
- че ако премахнем числото от човешката природа, никога не бихме могли
да бъдем разумни същества. Защото
наистина душата на същество, лишено от разсъдък<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference">[24]</span></a>,
не би могла да придобие никога пълната добродетел</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">.
</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Защото
едно живо същество, което не разпознава нито две и три, нито четно и нечетно, и
изобщо не познава числото, не би могло да разсъди относно нещата, заради които
именно притежава сетива и памет. Колкото до другите добродетели като храбростта
и благоразумието, там това незнание не е пречка</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
Но който не притежава истинен разум, той не би могъл никога да стане мъдър, а
пък лишеният от мъдрост, която е най-важната част от цялата добродетел, няма да
бъде съвършено добър и следователно няма да бъде и щастлив<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference">[25]</span></a>.</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Така
че е необходимо в основата на всичко да се постави числото; а за да изясним
защо е необходимо, ще ни е нужно разсъждение, по-дълго от досегашните. Но
засега би било правилно да се каже, че и онова, което се твърдеше по отношение
на останалите изкуства, за които бе до този момент разговорът - дори и от тях
нищо не остава, а всичко пропада</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, ако някой премахне
аритметиката. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Може би някой би се
помислил, че човешкият род се нуждае от числото за малко работи, и то във
връзка с изкуствата. Макар че и това е много нещо, ако се обърне внимание на
божественото и смъртното във възникването, в което ще се види и
богопочитанието, и истинското число. И няма ли да стане ясно за всеки относно
числото въобще </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(978) </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">– каква сила ни дава,
когато го възприемем</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">? </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Нали е видно, че
навсякъде в музиката има нужда от числово съотнесени движения и звуци? Но
най-важното – че числото е причина за всички добри неща и за нищо от лошите –
това трябва да се разбере добре, което впрочем би могло да стане бързо. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Но неразумното,
безредно, безформено и лишено от ритъм движение<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference">[26]</span></a>
- както и всичко, което е съпричастно на нещо лошо – е лишено от всякакво число</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">;
и онзи, който се надява да стигне до едно бъдещо щастие трябва да има предвид
това. Някой може да не познава справедливото, доброто, красивото и всички тези,
но като се държи за истинното мнение, ще се погрижи с помощта на числата освен
себе си да убеди и други хора. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Нека сега да опитаме да
помислим как сме се научили да броим. Хайде – откъде ни е дошло на ум да мислим
за „едно и две”, като имаме възприетата от вселената<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference">[27]</span></a>
природна способност</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c) </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">да мислим за тези
неща? При много други от живите
същества природата не е стигнала дотам – да са достатъчно способни да се научат
от Създателя<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference">[28]</span></a> си да
броят; а на нас богът първо това ни е вложил, да сме способни като ни покаже,
да разберем. А след това ни е показал и продължава да показва. И какво по
красиво би видял някой от това – най-напред да види рода/формата на деня, а
след това да премине към областта на нощта, като при това всичко изменя външния
си вид? И небето движи това редуване в кръг и без прекъсване</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">
в продължение на много дни и нощи, без
да спре да учи хората на „едно и две”, така че най-сетне и най-невъзприемчивият
да се научи да брои достатъчно добре. Защото всеки от нас, гледайки това, би
разбрал, че съществуват и три, и четири, и много. А освен това богът създаде единното,
като направи така, че луната, която веднъж се явява като по-голяма, друг пък
като по-малка, с движението си да показва, че всеки ден е различен, докато
стигне до 15 дни и нощи</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Това е период
- ако някой иска да събере в едно един цял лунен цикъл , та, както се казва, да
го разбере и най-невъзприемчивото от онези същества, на които богът е дал
природа, която им позволява да учат. Но дотук и чрез тези неща всяко същество,
способно да брои, ще напредне в аритметиката – ако гледа на числата едно по
едно</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (979)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Но числата трябва да се мислят и по отношение
едно на друго – мисля, заради по-голямото. И заради това, както казахме, като
направи луната да се увеличава и смалява, той състави месеците по отношение на
годината и всяко число започна да се съотнася към числото чрез една щастлива
уредба<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference">[29]</span></a>. Благодарение на това имаме плодове и земята
зачева така, че да има храна за всички живи същества. Затова има ветрове и
дъждове, които не са нито неблагоприятни, нито неограничени. И ако нещо
противно на тези неща тръгне на зле</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,за това не
трябва да се упреква божествената, а човешката природа, която не управлява<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference">[30]</span></a>
своя живот според правдата. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Когато разисквахме върху
законодателството, ни се стори, че другите добре неща за човека са лесни за
опознаване и всеки би бил достатъчно способен и да разбира казаното и да го
прави - стига да схване, кое по всяка
вероятност е полезно и кое – не. Стори ни се, а и сега още ни се струва, че
всички други дейности не са толкова трудни</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,
но кой е начинът хората да стават добри<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference">[31]</span></a>
– ето това е нещо извънредно трудно. И
това, да се придобият всички останали блага е, както се казва, възможно и
постижимо<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference">[32]</span></a></span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> - </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">богатство,
каквото трябва или не трябва, тяло каквото трябва или не трябва. А че добра
душа е нужна, с това всеки е съгласен, също и
с това какво ще рече добра – че трябва да е справедлива, благоразумна и
храбра, и прочее. А че трябва да е мъдра, и за това всеки го казва, но каква е
тази мъдрост – което и ние досега обсъждахме – ето тук вече никой с никого не е
съгласен, поне при повечето хора</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Но сега ние,
освен споменатите вече мъдрости, открихме и още една, която не е за
пренебрегване<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference">[33]</span></a>и онзи,
който я е овладял, изглежда мъдър, както стана дума; но дали все пак знаещият
тези неща наистина е мъдър и добър, ето това трябва да обсъдим сега. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> С право каза, чужденецо, че се
заемаш да говориш важни работи за големи неща. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> <b>Атинянинът</b>:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Наистина не са малки, Клиние</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, Но н</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">a</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">й-трудното е, че трябва да бъдат изцяло истинни. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Несъмнено,
драги. Но дано имаш сили да изречеш, каквото си започнал. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> <b>Атинянинът</b></span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Да, но и вие взимайте участие. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Разбира се. Аз ще говоря и за
двамата. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Добре</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (980)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Най-напред, изглежда, е необходимо да се каже, и особено ако е възможно
да го обхванем с едно название, коя е тази способност<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference">[34]</span></a>,
която мислим за мъдрост; ако пък не сме в състояние да се справим с това,
тогава поне, на второ място, кои са и колко са тези способности, които, ако
човек придобие, би бил мъдър според нашето разбиране<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference">[35]</span></a>.
</span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Сигурно ще ги кажеш</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span></div>
<div class="ListParagraph" style="margin-left: 71.4pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> След това никой не би упрекнал
законодателя, ако вземе най-доброто от нещата, които казахме преди за боговете,
и като го изобрази сякаш на игра и с почит към боговете, с пеене на химни и в
щастие да прекара остатъка от живота си</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Наистина добре говориш,
приятелю. Сигурно това щастливо остаряване е завършекът на законодателството
ти, като се обръщаш с радост към боговете и живееш чисто, да достигнеш както
най-добрия, така и най-прекрасния край на живота. </span></div>
<div class="ListParagraph" style="margin-left: 71.4pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Та как да говорим, Клиние? Да почетем боговете като ги прославяме,
молейки се да съумеем да кажем най-добрите, но и най-красивите неща за тях?
Така ли казваме или как? </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Така ще е чудесно,
наистина</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. И тъй, превъзходни, опри се на вярата в боговете,
помоли се и изречи най-доброто слово, което ти идва, относно боговете и
богините. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Така ще бъде, стига само бог да ни води. Само че и ти се помоли заедно с
мен. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> А ти след това говори. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Изглежда че е необходимо
най-напред да се заемем с произхода на боговете и живите същества<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference">[36]</span></a>.
Нашите предшественици са ги представили зле, но ние, въз основа на предишното
ни разсъждение ще ги представим по-добре. Та ще продължа разсъждението, което
вече отправих към нечестивците</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, като казах, че съществуват богове, които се грижат
за всички неща, малки и големи, и че са неумолими, когато става дума за всичко,
свързано със справедливостта. Нали помните, Клиние? Вие тогава си взимахте и
бележки, тъй като казаното беше твърде истинно. Та най-важното от тези казани
неща беше, че всяка душа е по-стара<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference">[37]</span></a>
от всяко тяло – нали помните? Нали така беше? Едното е, както се убеждаваме,
по-добро, по-старо и с по-божествен ейдос от другото, за което пък е
правдоподобно, че е по-лошо, по-младо и по-недостойно</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">; навсякъде и винаги
властващото е по-старо от владяното и водещото - от воденото. И тъй, да
приемем, че душата е по-стара от тялото. Ако това е така</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (981)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, тогава сме
изяснили достатъчно убедително кое е първото сред съществуващите неща; и да
кажем, че едното начало превъзхожда другото, и че ние с право пристъпваме към
знанието за произхода на боговете като към част от най-голямата мъдрост. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Засега е трудно да се
каже по-добре.</span></div>
<div class="ListParagraph" style="margin-left: 71.4pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Хайде сега нататък. Да приемем ли, че е истинно и съответства на
природата да се нарече „живо същество” онова, което възниква, когато се съберат
душа и тяло, и съчетанието от тях породи единна форма? </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Правилно.</span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">С пълно право ще наречем това нещо „живо същество”</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Да.</span></div>
<div class="ListParagraph" style="margin-left: 71.4pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Имаме основание да говорим за пет<b> пространствени</b> тела<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference">[38]</span></a>,
от които най-добре би могло да се извае какво да е сред най-красивите и
най-добри неща. А родът, който остава, има една единна форма – защото няма нищо
друго безтелесно, подвижно и безцветно,
освен истинно най-божествения род на душата.
Само нему подобава да създава и оформя, а на тялото, както казваме,
подхожда да бъде оформяно, да възниква и да бъде виждано</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. А на първото
подхожда – нека го кажем отново, защото не е достатъчно да се изрече само
веднъж – да бъде невидимо, да познава, да се мисли, да притежава памет и разсъдък, както за
нечетни, така и за четни изменения. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И тъй, телата са пет. Да ги назовем – огън, вода, на трето място -
въздух, на четвърто – земя, на пето – етер. Под тяхното водачество се оформят
многото и разнообразни живи същества. Тези пет тела би трябвало да се изучат
едно по едно. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Нека
видим първо земния вид. Към него принадлежат всички хора</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, всички
многокраки и безкраки – както движещите се живи същества, така и стоящите на
място и закрепени с корени. В състава на този род земният елемент ще се мисли
като една част - защото всички живи същества са комбинация от всички родове, но
преобладаващото в живите същества с
неговия състав е земя и твърда природа. На второ място ще поставим друг вид, който възниква и е видим.
Преобладаващото в състава му е огън, но има също земя и въздух</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, а има
по-малки частички и от всички останали. Ще кажем, че поради това от него
възникват разнообразни и видими същества, като ще мислим за рода на онези живи
същества в небето – и сред тях е целият божествен род на небесните тела. Той
има най-прекрасното тяло и най-добрата и щастлива душа. Ще приемем, че тези
същества имат една от тези съдби: или всяко от тях е неунищожимо и безсмъртно и
по необходимост божествено </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(982)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, или пък животът му е ограничен, но толкова
многовековно дълъг, че повече би било ненужно да се желае. </span></div>
<div class="ListParagraph">
<span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Да размислим първо върху казаното. Пак ще кажем, че има два такива вида
живи същества, и двата видими – едното, както изглежда, цялото от огън, а
другото от земя; и земното се движи безредно, а огненото – в пълен ред. Това,
което се движи безредно, бе трябвало да се смята за лишено от разум<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference">[39]</span></a>
– така действа обикновено животинският вид, който наблюдаваме около нас </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. А подреденият и минаващ през небето път на
другия вид, би трябвало да бъде убедително свидетелство<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference">[40]</span></a>
за неговата разумност. Защото точно с това, че винаги шестват, действат и
търпят въздействие по един и същ начин, тези същества дават достатъчно
доказателство, че живеят разумно. Тъй като необходимостта, действаща в умната
душа<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference">[41]</span></a>,
се оказва най-силна от всички необходимости. Тя законодателства като
началстваща, а не като подчинена; и тъй като взима най-доброто решение съгласно
най-добрия ум, то е неотвратимо</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Наистина, бидейки взето съобразно ума, нейното
решение се оказва съвършено и никакъв адамант не може да бъде по-силен и
непрегъваем от него; истина е, че трите Мойри опазват като съвършено отреденото
всекиму съобразно превъзходната мисъл на боговете. Така че за хората би
трябвало да е доказателство за ума на звездите и на цялото им шествие това,
дето те винаги извършват едно и също. То е решено отдавна, и те го вършат в
продължение на смайващо дълго време, и не им хрумва да се отклоняват
нагоре-надолу</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, да правят веднъж едно, а друг път друго, да се скитат или да
“прескачат” по различни окръжности.
Повечето от нас обаче са на обратното мнение, че онова, което винаги
прави едно и също по един и същ начин, няма душа; и така мнозинството хора се
присъедини към безумците в мнението им, че човешкият род, понеже се движи,
трябва да се смята за разумен и жив, а божественото, понеже се задържа в едни и
същи цикли<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference">[42]</span></a> - за лишено от разум. Докато човек, който се
стреми към по-красивото, по-доброто и собственоприсъщото</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, трябва да
приеме, че онова, което винаги прави едно и също, по един и същ начин и по едни
и същи причини, точно поради това трябва да бъде смятано за разумно. И такава е
природата на небесните тела – прекрасна на външен вид, изпълняваща шествие и
танц, най-красив и величествен сред всички, и нареждащ на всички живи същества
да изпълняват дължимото. А че с право ги наричаме одушевени</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (983)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, за това нека
най-напред да обърнем внимание на големината им. Защото, макар и да изглеждат
малки, в действителност те не са такива, но масата на всяко от тях е необхватно
голяма. Заслужава си да се вярва на това. Има достатъчно доказателства и е
възможно с основание да се мисли, че Слънцето е по-голямо от цялата Земя. И
изобщо е удивително: каква величина имат всички звезди, които се носят по
небето. Да си представим как става така, че някаква природа носи в кръг толкова
голяма маса вечно в продължение на едно и също време, както го носи сега.
Твърдя, че причината за това е бог, и не е възможно да бъде по никакъв друг
начин</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">; защото нищо не може да бъде одушевено, освен благодарение на бог, както
показахме. А щом бог е способен на това, за него е било твърде лесно да направи
така, че първото живо същество да бъде цялото тяло и всичката маса</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">,</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> а после да го изпрати
да се носи натам, накъдето сметне за най-добре. И сега за всички тези неща ще
кажем едно истинно слово: не съществува земя и небе, нито звезди и техните маси</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, ако няма
душа, която да е свързана с всяко и да бъде във всяко от тях, и после да се
движи с точност всяка година по месеци и дни и всичко, което се случва при това
движение да бъде добро за всички нас. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Би
трябвало, колкото и по-слабо същество да е човекът, да си личи, че казва нещо
ясно, а не безсмислици. Ако някой каже, че причини за телата са някакви вихри
или природи, или нещо подобно, той все още нищо ясно не казва. Трябва отново
сериозно да се заемем с това, което вече говорихме – дали обсъждането, което
направихме, има смисъл</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, или е твърде лошо. И така, най-напред
съществуващите са две – душа и тяло. Всяко от тях има много разновидности, но
всички неща, образувани от съчетанието между тях, са различни, както и тези,
които са образувани само от едното от тях. Няма нищо трето, което да е общо
между тях, и душата се различава от тялото. Да приемем, че едното е разумно, а
другото е лишено от разум, едното е управляващо, а другото – управлявано, и
едното е причина за всички неща, а другото не води до никакво изменение<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference">[43]</span></a></span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">. </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Така че да се говори,
че нещата на небето са станали от нещо друго</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, а не са породени от
душа и тяло, е голяма глупост и безразсъдство. Ако трябва разсъжденията за
всички тези неща да надделяват и всички тези неща да изглеждат убедително
божествени, трябва да се приеме едното от двете: или с най-голямо право да ги
възпяваме като богове, или да предположим, че са се появили като образи на
богове, подобни на скулптури, и са изработени от самите богове</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (984)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. И тези неща
не се отнасят до някакви лишени от ум или с малка ценност неща, но, както
казахме, и двете се отнасят до божествата; и това, което сме установили, трябва
да го почитаме повече от всякакви статуи. Защото никога няма да се появят
скулптури, по-красиви и по-общи за всички хора, нито пък статуи, поставени на
толкова забележителни места и отличаващи се с чистота, достойнство и пълноценен
живот</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, отколкото тези, така както са станали. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Та
сега, да кажем донякъде за боговете. Имаме пред себе си два вида живи същества,
от които за едното казваме, че е безсмъртно, докато земното е изцяло смъртно.
Но има и още три измежду всичките пет, които са междини спрямо двата крайни
вида и за които ще се опитаме да кажем нещо подходящо според мнението ни. След
огъня да поставим етера и да кажем, че
душата извайва от него живи същества, притежаващи сила, както е и при
другите родове – повечето от състава им е от неговата природа</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, но има и
по-малки части от другите родове, които са заради свързването. След етера
душата образува друг вид живи същества, които са от въздух, а на трето място са
тези от вода. Явно е, че след като душата е създала всичко това, и си е
послужила, доколкото е възможно, с всички родове, тя е изпълнила цялото небе
със същества, всички те причастни на
живеенето. И като се е започнало от пораждането на видимите богове </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, и се е минало през
вторите, третите, четвъртите и петите, накрая се е стигнало и до нас,
хората. </span></div>
<div class="ListParagraph">
<span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Колкото до боговете – Зевс, Хера и всички други – нека всеки да подхожда
към тях по закон така, както желае, и да се придържа веднъж завинаги към
убеждението си. Но на първите от
великите и високопочитаеми видими богове, които виждат най-ясно всичко, трябва
да припишем природата на звездите - както и на всичко онова, което, както
разбираме, ги съпътства. След и под тях са демоните </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(e) </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">– въздушен род, който
заема третата и средна позиция и отговаря за общуването<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference">[44]</span></a>.
Него би трябвало особено да почитаме с молитви заради благочестивия му ход<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference">[45]</span></a>.</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Ние не виждаме тези два вида същества – тук
прибавяме и състоящото се от етер, който идва след въздуха – като отделни, а
по-скоро като едно цяло, тъй като тяхната близост ни пречи да ги различаваме
ясно. Като род, който лесно учи и лесно
запомня </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">985</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, те притежават забележително разбиране<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference">[46]</span></a>;
и ние твърдим, че знаят всичките ни помисли и силно милеят за всеки добър
човек, а мразят лошия, тъй като са същества, способни да изпитват болка. Защото
богът, притежаващ съвършен дял в божествеността<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference">[47]</span></a>,
се намира отвъд болката и удоволствието, макар да е напълно причастен на
способността за разбиране и познание. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И тъй, след като небето се изпълнило със живи същества </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, тогава всичко и
всички са влезли в общуване помежду си и с върховните богове; и това е
станало благодарение на средните, които
се носят като лек вихър по земята и по
цялото небе. </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> А
пък възникналият от водата воден род, който е пети, с право би се сторил някому
като полубожествен. Той понякога се вижда, а друг път се скрива и става
невидим; и е чудноват със своя смътен образ. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Както и да ни срещат някои от тези пет вида истинно живи същества </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> - било в съновидение
докато спим, било чрез думи или гадание, достигащи до слуха на здрави, болни
или умиращи хора – чрез тях до нас достигат мнения, отнасящи се до частния
живот или държавите, и благодарение на това са възникнали</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">и ще възникнат
множество различни свещенодействия и храмове<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference">[48]</span></a>.
И никой що-годе разумен законодател не би се осмелил да прави нововъведения в
тази област и така да насочва държавата към някакво несигурно богопочитание </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Той няма да възпрепятства разпоредбите на
бащиния закон относно жертвоприношенията, тъй като не знае нищо повече от
предците си – защото за смъртната природа е невъзможно да има знание за такива
неща. Нали съгласно същата мисъл ние смятаме за твърде лоши онези управници,<u>
</u>които не се осмеляват да ни говорят за действително явните богове, и същевременно
се отказват да споменават като явни и да умилостивяват другите богове, и да им
отдават почестите, които заслужават? </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">А сега на нас тук ни се случва следното </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: сякаш някой е видял
Слънцето или Луната да се появяват и да наблюдават всички ни и не е казал нищо,
тъй като по някаква причина не е бил способен да го каже; и така те си остават
непочетени, а той все не пожелава да им отреди съответстващо място, да ги
установи в някое почетно пространство, да им посвети празници и
жертвоприношения, и да определи време, според което те ще имат достатъчно често
своите сезони в по-големите и по-малките години. Та как такъв човек не би бил
наречен с право лош </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">986</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">? Това би се сторило основателно както на някого другиго, който разбира
от тези неща, така и на него самия. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И как иначе, гостенино? Той наистина би бил твърде лош човек. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Атинянинът</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Е, знай тогава, скъпи Клиние, че точно това става сега с мен самия. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Клиний</span></b><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">: </span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Какво
искаш да кажеш?</span></div>
<div class="ListParagraph">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> <b>Атинянинът</b></span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">:</span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Знайте, че има осем
сили, обхождащи цялото небе и сродни помежду си. Аз съм ги видял, но това не е
голямо постижение, защото и друг би могъл да го направи лесно</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
Три от тях, за които споменахме преди малко,
принадлежат, съответно: една - на Слънцето, една - на Луната, и една -
на всички неподвижни звезди, както си припомнихме малко по-напред; а освен тях
има и още пет други. Нека никой от нас не мисли нещо различно от истинното<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference">[49]</span></a>
за всички тези сили и за боговете, които са в тях – все едно дали се движат
сами или се носят в посоката си на колесници</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">.
</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Да
не си мисли, че едни от тях са богове, а други – не, нито пък че едни са
истински, а други - такива, каквито не е благочестиво да ги наричаме. Но нека
всички ние да кажем и да ги наречем братя, с братски дялове </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
И да им отдаваме почести, но не на един през цялата година, на друг в
продължение на месец, а на друг въобще да не определяме никакъв дял нито време,
в което да отбележим, че той преминава своя полюс и така съдейства за
поддържането на прекрасния видим свят<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference">[50]</span></a>,
уреден от разума, чиято божественост надминава всичко.<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference">[51]</span></a>
Това е светът, пред който щастливият човек най-напред се удивлява, а после бива
обхванат от копнеж<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn52" name="_ftnref52" title=""><span class="MsoFootnoteReference">[52]</span></a>
да го изучи, доколкото</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">това е възможно за
смъртна природа, като мисли, че така ще прекара живота си най-добре и щастливо,
а след края му ще иде в места </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, съответстващи на
добродетелта. И след като бъде истински и действително посветен и придобие -
бидейки самият той единен - единен разум, през останалото време ще бъде зрител
на най-прекрасните неща, които е възможно да бъдат видени. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">А след всичко това ни
остава да кажем колко и кои са силите – дано никому не се стори, че говорим
неистини </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">е</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Със сигурност твърдя
следното. Пак казвам, че те са осем</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">:</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> за три от тях
се каза, остават пет. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Четвъртото движение и
пътека, което същевременно е и пето, има скорост почти равна с тази на Слънцето
– и общо погледнато, тя не е нито по-бавна, нито по-бърза. Би трябвало да се
смята, че тези трите притежават достатъчен ум. Те, казваме, принадлежат на
Слънцето, на Зорницата и на третата звезда, която не може да бъде назована, тъй
като името й не се знае – а причината е, че първият, който е обърнал внимание
на тези неща, е бил чужденец. Древна цивилизация е отгледала първите хора,
проумели тези неща, а това е станало възможно благодарение на красотата на
летния сезон, който се задържа достатъчно дълго в Египет и Сирия. Те, може да
се каже, виждат ясно всички звезди наведнъж, защото се намират на земя, далечна
на световните облаци и дъждове. Оттам тези сведения, проверени от хилядолетното
и неизчислимо време, са стигнали навсякъде, а също и до тук. Затова те смело
могат да бъдат включени в законодателството: явно е, че не е характерно за
разумни хора да почитат едни божествени неща, а да не почитат други. А защо те
не са получили имена - затова нека се посочва причината, която вече споменахме</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (b).</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И все пак те са получили
прозвища на богове. Зорницата, да кажем, която е също и Вечерница, като че ли с
основание се свързва с Афродита, и това добре подхожда на сирийския
законодател; а пък този, който следва почти точно нейния и на Слънцето път, се
свързва с Хермес. Да споменем и още три цикъла, вървящи надясно заедно с Луната
и Слънцето. Като един от тях трябва да се спомене осмият, който правилно би бил
наречен </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">“</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">космос</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">”</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> и който върви в
посока, противоположна на всички други. На хората, които са слабо запознати с
тези неща, им се струва, че той води другите. Но това, което знаем достатъчно,
е необходимо да се казва и ние го казваме</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">;
защото истинската мъдрост се явява именно по такъв начин на човек, който е
придобил поне малко правилно и божествено схващане<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference">[53]</span></a>. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Остават три звезди, от
които една се отличава с бавността си – тази, която някои назовават с
прозвището Кронос. Следващата по бавност е на Зевс, а тази след нея – на Арес,
който е по-червен от всички<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference">[54]</span></a>.
Нищо от тези неща не е трудно да бъде разбрано, когато някой ни го казва</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,
но твърдим, че след като ги узнае, той трябва и да мисли за тях. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">А ето какво трябва да
има предвид всеки един елин. Мястото, което ние -елините - притежаваме, е едно
от най-добрите в света. Като особено похвално трябва да се спомене, че то се
намира по средата между зимите и лятната природа. Наистина, природата по-късно
е предала на елините разбирането относно тези богове на света: тъй като, както
казахме, тук тя е по-слабо изложена на летните влияния, отколкото са онези
области. Но нека да отбележим, че каквото и да вземат от чужденците, елините го
довеждат до по-голямо съвършенство. И относно това, което говорим сега, трябва
да се мисли същото – че е трудно такива неща да се проучат и установят
недвусмислено, но ние имаме голяма и добра надежда </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(988)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, че елините,
като си послужат със своето образование, с делфийските гадателства и с цялото,
съобразено със законите служение, действително ще се погрижат за всички тези
богове по-красиво и по-справедливо, отколкото ако просто възприемат направо
мълвата и служението, дошли от чужденците.
</span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И нека никой елин да не
се безпокои, дали смъртните хора би трябвало изобщо да се занимават с небесни
неща. Напротив, трябва да се мисли точно обратното – че божеството не е
неразумно и лишено от знание за човешката природа</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,
но знае, че след като учи хората, и те ще го следват и ще научат предаденото.
То знае, че ни преподава тези неща, а ние от своя страна учим числата и действията
с тях<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference">[55]</span></a>. Ако не знаеше това, божеството би било
крайно неразумно; и, както се казва, само себе си не би разбирало, ако се гневи
на онзи, който може да учи, а не се радва с безкористно напредващия<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference">[56]</span></a>
благодарение на бога. Има голямо и
хубаво разсъждение за това </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, че когато за пръв път
хората започнали да размишляват за боговете – как са се появили и какви неща са
извършили – тези мисли не са били изказвани благоразположено и според ума от
благоразумни хора; а същото било и със следващите, според които най-стари били
нещата, породени от огъня, водата и другите тела, а чак след тях идвали нещата,
породени от чудната душа. И че не душата носи и тялото, и себе си, ами тялото,
задвижвано от топлини, охлаждания и всякакви такива тем подобни, носело само себе
си по инерция, която била нещо много добро и достойно за почит. Сега обаче,
когато казваме </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, че не е чудно това,
дето установената в тяло душа се движи и носи в кръг него и себе си, самата
душа не ни оспорва това твърдение на основание, че не може да носи някаква
тежест. Та когато твърдим, че душата е причина за цялото, за всякакви блага, а
и за съответстващите им лоши неща, то при това положение не трябва да ни се
струва чудно</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, че тя е причина за всяко движение – било в
определена посока, било по друг начин<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn57" name="_ftnref57" title=""><span class="MsoFootnoteReference">[57]</span></a></span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">; </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">но
движението към доброто е нещо, което принадлежи на най-добрата душа, докато
лошата се насочва към противоположното. А добрите неща трябва да са победили и
да побеждават противоположните им. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Ние казахме всичко това
в съгласие с Дике, която наказва нечестивите. А относно въпроса, който
проучваме – не, не можем да се съмняваме, че добрият човек по необходимост ще
бъде смятан и за мъдър. И нека да видим дали можем да схванем<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn58" name="_ftnref58" title=""><span class="MsoFootnoteReference">[58]</span></a>
тази отдавна търсена от нас мъдрост</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (989)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> чрез възпитание или чрез изкуство. Защото
ако бъдем лишени от познанието й, ще сме невежи и относно справедливото.<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn59" name="_ftnref59" title=""><span class="MsoFootnoteReference">[59]</span></a> Така мисля, и съм длъжен да го кажа. И тъй,
докато я търся насам и нататък, ще се опитам да ви я покажа дотолкова,
доколкото ми е се е прояснила и на мен самия.
Защото върхът на добродетелта остана недобре използван от нас – струва
ми се, че след всичко, казано досега,</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">това стана достатъчно ясно </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Дано никой никога не
успее да ни убеди, че за смъртния род може да има по-голяма добродетел от
религиозността<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn60" name="_ftnref60" title=""><span class="MsoFootnoteReference">[60]</span></a>; и нека да
кажем, че тя не се е появила при някои от най-надарените хора само поради един
вид крайно невежество. Най-забележителни са онези хора, които се създават
най-трудно, но пък веднъж създадени, от тях има най-голяма полза. Защото
душата, която приема умерено и
внимателно качествата на бавната и на противоположната й природа, би била
възприемчива, би се възхищавала от мъжеството, би била послушна и благоразумна,
и, което е най-важното при такива природи, способна да учи и паметлива</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
Тя твърде много би се радвала на такива занимания, защото е ученолюбива. Не е
лесно да се породят подобни качества, но веднъж възникнали и случили на
подходящо отглеждане и възпитание, такива хора могат да удържат в правилно
мислене, действие и говорене относно боговете мнозинството, което стои по-ниско
от тях. Това би ставало във всички подробности и в съответстващото време,
когато би трябвало да се правят жертвоприношения и очищения, засягащи богове и
хора, и ще го правят не заради церемониалната привидност<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn61" name="_ftnref61" title=""><span class="MsoFootnoteReference">[61]</span></a>,
но наистина с почит към боговете/добродетелта. А във всяка държава това е
най-важното от всичко </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> Ето това е онзи дял, за който казваме, че е
по природа най-главен и е възможно да се изучи в съвършенство, стига някой да
се заеме да го преподава. Но никой не би могъл да преподава това, ако не го
ръководи бог; ако пък преподава, но по някакъв друг начин, тогава по-добре да
не се учим от него. И все пак въз основа на казаното досега е нужно да разберем
тези неща и да кажем нещо за тази най-добра природа. Да се опитаме сега според
моите способности и силите на другите, способни да чуят, да премислим кои са
те, какви са и как трябва да се учат: и така да разберем как един човек би
могъл да се научи на религиозност от друг човек </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(990)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Името на това, за което
ще говорим, е донякъде странно за слушателя: то е </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">“</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">астрономия</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">”</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.
Който не познава означеното от него, не би го и употребил, защото не знае, че
истинският астроном трябва да бъде мъдрец. Но това няма да е онзи, който
астрономства според представите на Хезиод и на всичките като него, които се
интересуват само от изгревите и залезите; а онзи, който е изследвал седемте от
тези осем периода. Всеки период върви по цикъла си по такъв начин </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,
че само същество, което притежава забележителен талант, би станало способно да
го проумее. И тъй, това, което казахме и казваме сега, е как може и как трябва
да се учи; и нека първото от изречените неща бъде следното. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Луната изминава своя
период много бързо, като върви през стадия на месеца и първото пълнолуние. На
второ място ще се изучи Слънцето, което прави обрати<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn62" name="_ftnref62" title=""><span class="MsoFootnoteReference">[62]</span></a></span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">по
време на периода си</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> – </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">както и неговите
спътници<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn63" name="_ftnref63" title=""><span class="MsoFootnoteReference">[63]</span></a>. </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И за да не говорим често
едно и също за едни и същи неща </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> – тъй като другите
пътища на тези небесни тела, които разгледахме преди, не са лесни за научаване,
а пък подготвяме за тях такива човешки природи, с каквито разполагаме. Би
трябвало да положим много труд в подготовката на човека, докато е още момче и
младеж, като непрестанно му даваме предварителни знания и се стремим да го
привикнем към тази дейност. Затова този младеж има нужда от различни учебни
предмети<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn64" name="_ftnref64" title=""><span class="MsoFootnoteReference">[64]</span></a>; и най-важ</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">e</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">н
и пръв сред тях е този за числата сами по себе си, а не за тези, които са
свързани с тела<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn65" name="_ftnref65" title=""><span class="MsoFootnoteReference">[65]</span></a>. Става дума
общо за възникването на четното и нечетното,и за техните възможности, които се
предават на природата на нещата. След като това се изучи </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">,
следва предметът, наречен с твърде смешното име </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">“</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">геометрия</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">”</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">
- където подобието на числа, които по природа не са подобни помежду си, се
проявява върху повърхности; което способният да разбира ще види не като
явление, чудно само за хората, но като божествено дело. След нея идват числата,
повдигнати на трета степен и подобни на обемната природа; и тези, които отново
се оказват неподобни, се уподобяват чрез друго изкуство, наречено от
упражняващите се в него </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">“</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">стереометрия</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">”</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(e)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. За наблюдаващите и мислещите е божествено и
чудесно това, че всяка природа в съгласие с всяко съотношение<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn66" name="_ftnref66" title=""><span class="MsoFootnoteReference">[66]</span></a>
отпечатва вид и род, като силата и противоположната на нея сила се въртят
винаги около удвояването на числата</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (991)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Първата
природа при удвояването, която</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">се носи в числово
съотношение едно към две, е двойна по сила<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn67" name="_ftnref67" title=""><span class="MsoFootnoteReference">[67]</span></a>; а свързаната с обемното и осезаемото<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn68" name="_ftnref68" title=""><span class="MsoFootnoteReference">[68]</span></a>
пак е приела удвояване, преминавайки от едно към осем. А тази, която е по
средата на удвояването и е в равна степен повече от по-малкото и по-малко от
повечето, като другото с една и съща част надминава и отстъпва от границите </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">защото
това, което е 1,1/2 или в съотношение 3/2 е по средата между 6 и 12</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">)</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">
</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(b)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> - тя е обърната към двете от средата им, и е
отредила на хората съгласувана и симетрична употреба<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn69" name="_ftnref69" title=""><span class="MsoFootnoteReference">[69]</span></a>
за забавление, ритъм и хармония, отдадена на щастливия танц на Музите. </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Нека всички тези неща да
станат и да бъдат по този начин. А завършекът им е да се върви към раждането на
боговете и към най-прекрасната и божествена природа на видимите неща, която бог
е дал на хората да видят – а онзи, който не я е проумял с помощта на сега
изговорените неща, не би могъл да се надява да стигне лесно до тази гледка</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (c)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">.</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Освен
това единичното трябва да се подвежда към видовете при всяко обсъждане, като се
задават въпроси и се опровергава недобре казаното. Най-доброто и първо
опровержение се установява от хората като правилно, а онези, които не са такива, не са друго освен съвършено напразен
труд. Към това нека вземем и точността на времето. То изпълнява точно всичко,
което става по небето </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(d)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">, и човек, повярвал че е
истина, дето душата е нещо по-старо и по-божествено от тялото, ще се съгласи,
че красиво и уместно е казано това, че всичко е пълно с богове и ние никога не
сме били пренебрегвани заради забравата или немарата на висшите същества.
Относно всички тези неща трябва да се мисли следното. Ако някой схване всяко от
тях правилно и ги приема по подходящия начин<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn70" name="_ftnref70" title=""><span class="MsoFootnoteReference">[70]</span></a>,
ще получи голяма полза; а ако не получи,
тогава по-добре винаги да го наричаме бог. </span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">А начинът е следният</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;"> (</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">нужно
е да се каже поне това</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">) (e): </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">всяко числово
начертание и съотношение, всяко музикално съчетание, а също и съгласието в
движението на небесните тела, трябва да се представя на учещия по подходящия
начин като единство на всичките си части. И то ще му се види като такова ако,
както казваме, човек учи правилно, доколкото гледа към свързаността на всичко;
защото на мислещите в тази посока ще се яви естествената връзка на всички тези
неща </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">(992)</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Ако пък се подходи по друг начин, тогава би
трябвало, както казваме, да се надяваме на случайна сполука </span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">[</span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">да
наречем това случайна сполука</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">]<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn71" name="_ftnref71" title=""><span class="MsoFootnoteReference">[71]</span></a></span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">. Защото без тези неща никога никой човек<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn72" name="_ftnref72" title=""><span class="MsoFootnoteReference">[72]</span></a>
в градовете няма да стане щастлив</span><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt;">. </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">И тъй: ето това е
начинът, ето това е образованието, ето тези са предметите. Дали са трудни или
лесни, все едно – това е пътят. Не е благочестиво<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn73" name="_ftnref73" title=""><span class="MsoFootnoteReference">[73]</span></a>
да се пренебрегват боговете, след като <em><span style="font-style: normal;">прославата
на щастието на всички тях, изразена по подходящия начин, е станала очевидна
(b). </span></em></span></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">Човек, възприел така
всички тези неща, аз наричам истинно мъдър; и за него твърдя – и на шега, и
сериозно – че в деня, когато смъртта изпълва неговия дял, но още не е мъртъв,
той <em><span style="font-style: normal;">няма
- като сега - да усеща с всичките си сетива, но ще е причастен на един
само дял; и като стане от множествен единен, ще е едновременно щастлив, блажен
и най-мъдър – все едно дали живее на континент или на Островите на блажените -
и, получавайки винаги еднакво и едно и също от боговете, ще е вечно причастен
на това щастие </span></em></span><em><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">(c)</span></em><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">,
независимо дали се е трудил над тези неща като държавник или е прекарал живота
си като обикновен човек</span></em><em><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">. </span></em><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;"></span></em></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">А
това, което казвахме в началото и сега стои пред нас. Това е същата тази
действително истинна мисъл</span></em><em><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">:</span></em><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">
че за твърде малко измежду хората е възможно да станат съвършено блажени и
щастливи. И това е казано правилно. Само на божествени и благоразумни хора, по
природа съпричастни на останалите добродетели, и при това придобили всичко,
което има отношение към блажената наука</span></em><a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn74" name="_ftnref74" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">[74]</span></span></a><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">
(</span></em><em><span lang="EN-US" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">d</span></em><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">) - а
ние казахме кое е то – само на тях се пада да имат достатъчно от онова, което
принадлежи на божеството</span></em><a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftn75" name="_ftnref75" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;">[75]</span></span></a><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">.</span></em><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;"> </span></em><em><span lang="BG" style="font-family: "times new roman"; font-size: 12pt; font-style: normal;">И тъй, ние заявяваме частно,
но същевременно постановяваме и като закон, че хората, които така са се
потрудили върху тези неща, трябва да получат, когато достигнат границата на
старостта, най-важните длъжности в държавата. Останалите, които ги следват, да
благославят всички богове и богини, а нощният съвет да призовава към тази
мъдрост всички нас, които достатъчно сме напреднали в подготовката за нея. </span></em></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<br /></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<br /></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<br /></div>
<div class="ListParagraph" style="text-indent: 34.8pt;">
<br /></div>
<h1>
<em><span lang="BG" style="font-size: small; font-style: normal;">Текстове, преводи и
интерпретации, използвани за българския превод: </span></em></h1>
<h1>
<em><span lang="BG" style="font-style: normal;"> </span></em></h1>
<h1 align="left" style="text-align: left;">
<em><span lang="BG" style="font-size: 12pt; font-style: normal;">
</span></em><span lang="BG" style="font-size: 12pt;">Гръцкият текст на <b>Leonardo Tarán. В:</b></span></h1>
<h1 align="left" style="text-align: left;">
<b><span lang="BG" style="font-size: 12pt;">Academica: Plato, Philip of Opus, and the
Pseudo-Platonic Epinomis. (Memoirs of the American Philosophical Society ; v.
107). Philadelphia, 1975</span><span lang="BG">.</span></b></h1>
<div class="MsoHeader">
<br /></div>
<div class="MsoBodyText3">
<span lang="EN-US" style="font-size: 12pt; font-weight: normal;">Преводи:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-US">английски</span><b><span lang="BG">:</span></b><span lang="EN-US"> Richard D. McKirahan, Jr, In: Plato. Complete
Works. Edited, with introduction and notes by John M. Cooper. Hackett
Publishing Company, Indianapolis/ Cambridge.</span></div>
<div style="margin: 0cm 0cm 4pt;">
<br /></div>
<div style="margin: 0cm 0cm 4pt;">
немски: EPINOMIS. Anhang zu den "Gesetzen" . Nach der Übersetzung von Franz Susemih. On
the internet</div>
<div style="margin: 0cm 0cm 4pt;">
lhttp://www.opera-platonis.de/Epinomis.html</div>
<div style="margin: 0cm 0cm 4pt;">
<br /></div>
<div style="margin: 0cm 0cm 4pt;">
английски
превод<span lang="BG"> на</span> Lamb: <a href="http://www.ac-nice.fr/philo/textes/Plato-Works/29-Epinomis.htm">http://www.ac-nice.fr/philo/textes/Plato-Works/29-Epinomis.htm</a></div>
<div style="margin: 0cm 0cm 4pt;">
<br /></div>
<div style="margin: 0cm 0cm 4pt;">
<span lang="BG">руски превод на А. Н. Егунов</span>:<span lang="BG"> Диалоги Платона. Послезаконие.</span><span lang="BG"> </span><a href="http://psylib.org.ua/books/plato01/31posle.htm">http://psylib.org.ua/books/plato01/31posle.htm</a></div>
<div style="margin: 0cm 0cm 4pt;">
<br /></div>
<div style="margin: 0cm 0cm 4pt;">
ф<span lang="BG">ренски превод на</span> Victor Cousin – <span lang="BG">в момента връзката не е активна;</span></div>
<div style="margin: 0cm 0cm 4pt;">
<br /></div>
<div style="margin: 0cm 0cm 4pt;">
<span lang="BG">френски превод и коментар на</span>
Ėdouard des Places. В: Platon. Oeuvres completes. Tome XII. Les Lois. Livres
XI-XII. Epinomis. Paris, 1956, Les belles letters.<span lang="BG"></span></div>
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<span lang="FR" style="font-size: 12pt; font-weight: normal;">Myles
Burnyeat. Plato on Why Mathematics is Good for the Soul. Proceedings of the
British Academy, 103, 1-81.</span></h1>
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<span lang="FR">Myles Burnyeat</span><span lang="FR" style="font-family: "greek";">. </span><span lang="FR">Eikos mythos. In : Rhizai. Vol. II, No2,
2005, p. 143-165.</span></div>
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<span style="font-size: 12pt; line-height: 14.4pt;"><br /></span>
<span style="font-size: 12pt; line-height: 14.4pt;">Luc Brisson. Platon. Timée.
Critias. Traduction inédite, introduction et notes par Luc Brisson. 1992,
Flammarion, Paris.</span></div>
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<div class="MsoEndnoteText">
<span lang="EN-US" style="font-size: 12pt;">Hans
Joachim Krämer. Grundbegriffe akademischer Dialektik in den biologischen
Schriften von Aristoteles und Theophrast. In: Rheinisches Museum, 1968,
293-333. </span><span lang="BG" style="font-size: 12pt;"></span></div>
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<span lang="EN-US">Werner
Jaeger. Aristoteles. Grundlegung einer Geschichte seiner Entwicklung. Berlin,
Weidmansche Buchhandlung, 1923/ Aristotle. Fundamentals of the History of his
Development. Oxford. 1934.</span></div>
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<div class="MsoNormal">
<span lang="EN-US">Düring,
Ingemar. Aristotle’s Protrepticus. An Attempt at Reconstruction. Göteborg, 1961. Acta Universitatis
Gothoburgensis.</span></div>
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<div class="MsoNormal">
<span lang="EN-US">Düring,
Ingemar. Aristotle in the Ancient Biographical Tradition. Göteborg, 1957.</span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-US">Düring,
Ingemar. Aristoteles. Darstellung und Interpretation seines Denkens. Heidelberg,
1966.</span></div>
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<span lang="EN-US"> </span></div>
<div class="MsoNormal">
<span lang="EN-US">Harold
Cherniss. Die Ältere Akademie. Ein historishes Rätsel und seine Lösung.
Heidelberg, 1966, Carl Winter – Universitätsverlag. Ubersetzt von Josef
Derbolav. The Riddle of the Early Academy. 1945, University of California
Press.</span></div>
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<div class="MsoNormal">
<span lang="EN-US">Rabinowitz,
W. G. Aristotle’s Protrepticus and the Sources of its Reconstruction. Göteborg,
Berkeley and Cambridge, 1957.</span></div>
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<span lang="EN-US">Rose, V.
Aristotelis Fragmenta. Leipzig, 1886. Teubner.</span></div>
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<span lang="EN-US">Ross, W. D.
Aristotelis Fragmenta Selecta, Oxford, 1955. Clarendon.</span></div>
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<span lang="BG">Мария Николова.
Бележки относно Платоновите многостени. Послеслов в: Аристотел. За небето. За
възникването и загиването. С., СОНМ, 2006. </span><span lang="EN-US"></span></div>
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<span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span><span lang="BG" style="font-family: "times new roman"; font-size: 12pt;"> </span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference">[1]</span></a>
<span lang="BG">З</span><span lang="BG" style="font-size: 11pt;">а
превеждането на </span><i><span lang="EN-US" style="font-size: 11pt;">phronesis</span></i><span lang="BG" style="font-size: 11pt;"> на
български до този момент: в академично безукорните преводи на няколко съчинения
на класическата гръцка философия има индекс на понятията. Когато погледнем
индекса на “Политика” на Аристотел, виждаме, че там това важно понятие е
преведено като “разумност” от Анастас Герджиков. В “Закони” на Платон,
преведени от Невена Панова и Георги Гочев, е “разсъдителност”. В контекста си
тези преводи са повече от уместни.</span></div>
<div class="MsoHeader">
<span lang="BG" style="font-size: 11pt;"> Още по-насочващо е обаче значението на думата, с което тя се
употребява в “Метафизика”. В книга Алфа, гл. 1, 982 б 25 похвала получават
онези, които обичат митовете и които също в някакъв смисъл са философи, защото <i>митът</i>
се състои от чудни истории и чрез това <i>води до разбиране</i>. Още по-важно е
другото място, в което се появява: в книга Мю/ХІІІ, гл. 4, 1078 б 12-16 се
казва: “<i>Онези, които създадоха хипотезата за ейдосите, бяха убедени в
истинността на Хераклитовите думи, че всичко сетивно вечно тече. Следователно,
мислеха те, ако изобщо има знание и разбиране за каквото и да е, ще трябва да
съществуват и някакви други, устойчиви природи, които да са независими от
сетивните, тъй като за течащите неща няма знание.” </i>(цитирам превода на
Николай Гочев)</span><span lang="BG" style="font-size: 14pt;"></span></div>
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<span lang="BG" style="font-size: 14pt;"> </span><span lang="BG" style="font-size: 11pt;">Много често когато говори за идеите, диалозите и
митовете, чрез които Платон споделя философските си прозрения, Аристотел
употребява <b><i>точно тази дума</i></b> – все едно дали се оставя да бъде
повлиян от Платоновото разбиране за разбирането, както става в “Никомахова
етика”, или не се оставя да бъде повлиян от него, както става в “Метафизика”.</span></div>
<div class="MsoHeader">
<span lang="BG" style="font-size: 11pt;"> Но както епистемичното, така и онтичното в понятието е
несъмнено, както е несъмнено и неоспорвано от никого значението му на водещото
сред дианоетическите добродетели в “Никомахова етика”. То означава не само
разбиране, а <i>разбиране за истинно същестуващото.</i> Защото ако трябва да
преподадем Платоновата онтология само с едно изречение, това изречение ще е:
“Те наистина съществуват” или “Те наистина <b><i>са</i></b>”. Тези “те” веднъж
могат да бъдат</span><span lang="BG" style="font-size: 14pt;"> </span><span lang="BG" style="font-size: 11pt;">наречени “идеи” и това ще ги
покаже на читателя като умопостижими. Могат да бъдат наречени “ейдоси” и
“форми”, и тогава читателят ще разбере, че те структурират вида във видимостта
на нещата. Могат да бъдат наречени “същности” и тогава читателят на диалозите и
писмата разбира, че са били, <b>са</b> и ще бъдат, а съвкупността от тях е
битието, което наистина е било, <b>е</b> и ще бъде. Могат да бъдат</span><span lang="BG" style="font-size: 14pt;"> </span><span lang="BG" style="font-size: 11pt;">наречени “монади” и от това ще се породи разбирането, че</span><span lang="BG" style="font-size: 14pt;"> </span><span lang="BG" style="font-size: 11pt;">причастието, участието и подражанието на множество неща
към тях, не накърнява битийното им единство.</span></div>
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<div class="MsoHeader">
<span lang="BG" style="font-size: 11pt;"> Всяка една дума от тези (и няколко други) е истинна, но нито
една от тях не е самодостатъчна, за да изкаже цялата истина. Затова думите, с
които обозначава и най-важните, и най-маловажните си схващания Платон са
толкова много, и митовете са толкова много, и диалозите и писмата му са много.
Чрез многото думи, които не са понятия, а всекидневни, но красиви и богати на
смисли думи, езикът на Платон във всичко, написано от него, споделя <i>разбиране
за истинно съществуващото.</i></span></div>
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<span lang="BG" style="font-size: 11pt;"> Разбира се, дотам, докъдето може да се стигне, както казва
Седмото писмо, <b>не само в писането, но и в изговарянето на всичко</b>, което <b><i>разбираме</i></b>
за истината и истинното: защото има един необясним хиатус между наистина
съществуващите неща и логоса, пробиващ мисленето и знанието за тях; глаголещ в
думите, с които ги обозначаваме и схематизиращ в определенията, с които ги
дефинираме. (бел.ред.</span><span lang="BG" style="font-size: 11pt;"> </span><span lang="BG" style="font-size: 11pt;">Д. Г.)</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[2]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">hexis</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[3]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">sophos</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[4]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">atopos logos</span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[5]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">dynamis</span></div>
</div>
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<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[6]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">phroneseis</span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[7]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">epistemai</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[8]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">epitedeusis</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[9]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">poiesis</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[10]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">techne</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[11]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">physis</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[12]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">mantike oud`
hermeneutike</span><span lang="BG" style="font-family: "times new roman";"></span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[13]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">mimetike</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[14]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">poikilmata</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[15]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">ta ontos dikaia</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[16]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">physis </span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[17]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">sophia</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[18]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">emphron</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[19]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">eikotos kai ontos
sophia</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[20]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">archon kai
archomenos</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[21]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">horai</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[22]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">phronesis</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[23]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">periodos</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[24]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">logos</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[25]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">eudaimon</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[26]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">phora</span></div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[27]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">to pan</span></div>
</div>
<div id="ftn28">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[28]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">pater</span></div>
</div>
<div id="ftn29">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[29]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">tyche</span></div>
</div>
<div id="ftn30">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[30]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">dianemei</span></div>
</div>
<div id="ftn31">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[31]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">chrestoi</span></div>
</div>
<div id="ftn32">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[32]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">dynaton kai ou
chalepon</span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[33]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">ou phaule</span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[34]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">tis esti he…</span></div>
</div>
<div id="ftn35">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[35]</span></span></a><span lang="EN-US" style="font-family: "times new roman";">
hemeteros </span><span lang="EN-US" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">mythos</span></div>
</div>
<div id="ftn36">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[36]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">theogonia kai
zoogonia</span></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[37]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">presbuteron</span></div>
</div>
<div id="ftn38">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><span lang="BG">[38]</span></span></a><span lang="BG"> петте правилни стереометрични тела, или правилните многостени, описани
в “Тимей” – тетраедър (четириъгълна пирамида), хексаедър (куб), октоедър,
икосиедър и додекаедър, от които са “изваяни”, съответно: огънят, земята,
въздухът, водата и вселената като цяло;</span></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[39]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">aphron</span></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[40]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">tekmerion</span><span lang="BG" style="font-family: "times new roman";"></span></div>
</div>
<div id="ftn41">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[41]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">psyche noun
kektemene</span></div>
</div>
<div id="ftn42">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[42]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">phorai</span></div>
</div>
<div id="ftn43">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[43]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">pathe</span></div>
</div>
<div id="ftn44">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[44]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">hermeneia</span></div>
</div>
<div id="ftn45">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[45]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">euphemos
diaporeia</span></div>
</div>
<div id="ftn46">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[46]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">thaumaste
phronesis</span></div>
</div>
<div id="ftn47">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref47" name="_ftn47" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[47]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">telos tes theias
moiras</span><span lang="EN-US" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">echon</span><span lang="BG" style="font-family: "times new roman";"></span></div>
</div>
<div id="ftn48">
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref48" name="_ftn48" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[48]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">hiera polla
pollon</span></div>
</div>
<div id="ftn49">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref49" name="_ftn49" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[49]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">allos</span></div>
</div>
<div id="ftn50">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref50" name="_ftn50" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[50]</span></span></a><span lang="EN-US" style="font-family: "times new roman";">horatos</span><span lang="EN-US" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">kosmos</span></div>
</div>
<div id="ftn51">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref51" name="_ftn51" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[51]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">panton theiotatos
logos</span></div>
</div>
<div id="ftn52">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref52" name="_ftn52" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[52]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">erota eschen</span></div>
</div>
<div id="ftn53">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref53" name="_ftn53" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[53]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">xynnoia orthe</span></div>
</div>
<div id="ftn54">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref54" name="_ftn54" title=""><span class="MsoFootnoteReference"><span lang="BG">[54]</span></span></a><span lang="BG"> по-популярни за нас като Сатурн, Юпитер и Марс.</span></div>
</div>
<div id="ftn55">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref55" name="_ftn55" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[55]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">arithmein</span></div>
</div>
<div id="ftn56">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref56" name="_ftn56" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[56]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">agathoi genomenoi</span></div>
</div>
<div id="ftn57">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref57" name="_ftn57" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[57]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">phoras pases kai
kineseos</span></div>
</div>
<div id="ftn58">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref58" name="_ftn58" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[58]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">epinoesomen</span></div>
</div>
<div id="ftn59">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref59" name="_ftn59" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[59]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">ton dikaion
agnomones</span></div>
</div>
<div id="ftn60">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref60" name="_ftn60" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[60]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">eusebeia. </span></div>
</div>
<div id="ftn61">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref61" name="_ftn61" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[61]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">schemasi
technazontes</span></div>
</div>
<div id="ftn62">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref62" name="_ftn62" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[62]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">tropai</span><span lang="BG" style="font-family: "times new roman";"></span></div>
</div>
<div id="ftn63">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref63" name="_ftn63" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[63]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">xyndromoi</span></div>
</div>
<div id="ftn64">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref64" name="_ftn64" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[64]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">mathemata</span></div>
</div>
<div id="ftn65">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref65" name="_ftn65" title=""><span class="MsoFootnoteReference"><span lang="BG">[65]</span></span></a><span lang="BG"> сиреч аритметиката;</span></div>
</div>
<div id="ftn66">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref66" name="_ftn66" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[66]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">analogia</span></div>
</div>
<div id="ftn67">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref67" name="_ftn67" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[67]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">diplasion kata
dynamin</span><span lang="BG" style="font-family: "times new roman";"> – за
съотношението на числата, които измерват ръбовете, върховете, страните и ъглите
на петте правилни многостени, вж. “Тимей” и коментара на Мария Николова за тях
в изданието “Аристотел. Два трактата. За небето. За възникването и загиването”,
С., 2006 г., СОНМ.</span></div>
</div>
<div id="ftn68">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref68" name="_ftn68" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[68]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">stereon kai
hapton</span></div>
</div>
<div id="ftn69">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref69" name="_ftn69" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[69]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">chreia</span></div>
</div>
<div id="ftn70">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref70" name="_ftn70" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[70]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">kata tropon</span><span lang="BG" style="font-family: "times new roman";"></span></div>
</div>
<div id="ftn71">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref71" name="_ftn71" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[71]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">tychen kalein</span></div>
</div>
<div id="ftn72">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref72" name="_ftn72" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[72]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">physis</span><span lang="BG" style="font-family: "times new roman";"></span></div>
</div>
<div id="ftn73">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref73" name="_ftn73" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[73]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">ou themiton</span></div>
</div>
<div id="ftn74">
<div class="MsoFootnoteText">
<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref74" name="_ftn74" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[74]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">mathema</span></div>
</div>
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<a href="http://www.blogger.com/blogger.g?blogID=6730846713500565845#_ftnref75" name="_ftn75" title=""><span class="MsoFootnoteReference"><span lang="BG" style="font-family: "times new roman";">[75]</span></span></a><span lang="BG" style="font-family: "times new roman";"> </span><span lang="EN-US" style="font-family: "times new roman";">ta tou daimoniou</span><span lang="BG" style="font-family: "times new roman";"></span></div>
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Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-44142495263040992202012-05-09T00:41:00.001-07:002012-05-09T02:40:39.910-07:00report for the organization of the seminar<div dir="ltr" style="text-align: left;" trbidi="on">
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До Господин Декана на</span></div>
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<span lang="BG">Философски факултет</span></div>
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<span lang="BG">До заместник-декана по НИД във ФФ</span></div>
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<span lang="BG">До ръководителя на катедра </span></div>
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<span lang="BG">История на философията</span></div>
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<span lang="BG">Във Философски факултет</span></div>
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<span lang="BG">До Господин Декана на ФКНФ</span></div>
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<span lang="BG">До заместник-декана по НИД във ФКНФ</span></div>
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<span lang="BG">До ръководителя на Катедра Класическа филология</span></div>
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<span lang="BG">Във ФКНФ, СУ “Свети Климент Охридски”</span></div>
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<b><span lang="BG"> Р А З Ш И
Р Е Н О Т Ч Е Т</span></b><b><span lang="EN-US"></span></b></div>
<h1 style="text-align: center;">
<span lang="BG" style="font-size: small;">От доц.д-р Димка Иванова Гичева – Гочева</span></h1>
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<b><span lang="BG">За осъществяването на проект № 58</span></b><span lang="BG"></span></div>
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<b><span lang="BG">за
провеждане на научен форум</span></b></div>
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<span lang="BG" style="font-size: large;">“Последният диалог на Платон “Епиномис” –
текст, превод и интерпретации”</span></div>
</div>
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<span lang="BG">Уважаеми колеги,</span></div>
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<span lang="BG"> Проектът, одобрен и заведен под № 58 в
счетоводството на СУ “Св. Климент Охридски” по
сесията по НИД за 2011 г., бе подкрепен от Фонда за научни изследвания
или научно-изследователска дейност и по-специално в направлението <b>Провеждане
на научен форум</b>.</span></div>
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<span lang="BG"> <b>Целта на проекта</b> бе провеждане на
тридневен семинар върху предполагаемо последния диалог на Платон “Епиномис”,
като тя бе успешно осъществена в сътрудничество и съвместно финансиране с ФКНФ,
както следва: и от двата факултета за него бяха получени по 2 500, общо 5 000
лева. </span></div>
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<span lang="BG"> <b>Работата по организацията</b> беше
извършена от гл. ас. д-р Невена Панова от катедрата по Класическа филология и
мен. </span></div>
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<span lang="BG"> Беше организиран тридневен семинар, който
се състоя на 22, 23 и 24 юни в Зала 1 на Ректората и много задълбочено обсъди целия диалог.</span></div>
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<span lang="BG"> <b>Форматът на семинара</b> беше заявен и
одобрен в проекта и в подписания за него договор № 58.</span></div>
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Цитирам приложение №1 към проекта:</span></div>
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<span lang="BG"> </span><span lang="EN-US">South East European Association for Ancient Philosophy </span>беше
учредена в Делфи, Гърция през 2002 г. Следващите семинари, на които се
обсъждаше по едно произведение на Платон или Аристотел, или на тяхната
традиция, бяха организирани, както следва:</div>
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-<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span>през 2004 г. в Дубровник – върху “Тимей” на Платон;
тогава бях единствен български
участник-дискусант; домакин беше Историко-философският институт в Загреб. </div>
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-<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span>през 2006 г. в Католическия университет “Петер Пасмани” в
Пилишчаба – върху книга Бета на “Физика” на Аристотел; в него участвахме с
доц.д-р Николай Гочев от ФКНФ и доц.д-р Иван Христов (сега вече) преподавател
от Богословски факултет на СУ.</div>
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-<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span>през 2007 г. в Европейския културен център във Власти, Гърция
– върху “Закони” на Платон; участници от страната: гл.ас. д-р Невена Панова от
катедрата по Класическа филология във ФКНФ, докторант Георги Гочев от НБУ и
доц. д-р Иван Христов. </div>
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-<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span>през 2008 г. в ЦЕУ в Будапеща – върху “Метафизика” на
Теофраст; участници от наша страна бяха докторантът Владимир Маринов от ВТУ,
доц. д-р Ив. Христов и аз.</div>
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-<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span>През 2009 г. в Карловия университет в Прага – върху “Енеади”
на Плотин; участници от наша страна доц. д-р Иван Христов, докторант Владимир
Маринов и докторант Георги Гочев. </div>
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-<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span>През 2010 г. в Университета на Ретимно на остров Крит – върху
псевдо-Аристотеловия трактат “За света”; единствен участник от наша страна бях
само аз.</div>
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<b>На всички тези семинари
основната цел е:</b> да се превежда, тълкува и анализира малък и компактен
текст; да се сравняват различни негови издания и преводи, и така, чрез много
плътно придържане към текста, без никакви <span lang="EN-US">generalities </span>и общи приказки, по максимално академичен начин да
се обмислят най-трудните за превод и най-мъчните за разбиране места от важни
философски произведения. Работният език е английски.</div>
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<b>Всеки от т.нар. “ключови
участници” в семинарите се готви върху 40-50 реда от обсъжданото произведение,
но също така върху същото място обикновено се подготвя и един дискусант</b>.</div>
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В семинарите обикновено участва
по един утвърден хабилитиран преподавател, но и по един докторант от почти
всяка страна от Югоизточна Европа. По разбираеми причини участниците от
страната-домакин са повече. В семинарите понякога участваха и световноизвестни
изследователи на античната философия като проф. Михаел Фреде, който за
съжаление вече не е сред живите, и проф. Майлс Бърниет.</div>
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<span lang="BG">Темата на всяка следваща среща се
определя чрез избор и гласуване измежду няколко възможности. Участниците в
семинара върху </span><i><span lang="EN-US">De
mundo</span></i><span lang="EN-US"> в универ</span><span lang="BG">ситета в Ретимно на остров Крит, през юни тази година избраха за
следващия семинар <b><i>“Епиномис”</i></b> на Платон. По този повод да отбележа
и: това е единственият все още непреведен на български диалог на Платон.</span></div>
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<br /></div>
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На тези семинари също така се
обсъжда и редакционната политика на списанието за антична философия и наука <b><i><span lang="EN-US">Rhizai</span></i></b>, което е сред
много малкото специализирани издания в тази област не само в Европа, но и в
света. Поради това в семинарите досега участваше винаги и доц д-р Иван Христов,
който беше негов главен редактор от 2002 до 2009 г., а от миналата година е заместник-главен
редактор. </div>
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Време и място: 1- ви семинар, 2002 – Делфи; 2-ри семинар,
2004 – Дубровник; 3-ти семинар, 2006 – Пилишчаба; 4-ти семинар, 2007 – Власти;
5-ти семинар, 2008 – Будапеща; 6-ти семинар, 2009 – Прага; 7-ми семинар, 2010 –
Ретимно;</div>
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До този момент някои текстове на някои участници в
семинарите са публикувани списанието за антична философия и наука <b><i><span lang="EN-US">Rhizai</span></i></b>, но след
провеждането на семинара върху <b><i>Епиномис, </i></b>участниците от българска
страна ще подготвим превод и коментар на този последен и досега все още
непревеждан Платонов диалог на
български, с приложения – текстове и интерпретации на различни езици върху
него.</div>
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<span lang="BG">Край на цитата от
приложение № 1 към проекта, финансиран по договор № 58 </span></div>
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<b><span lang="BG">Участници
в семинара:</span></b></div>
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<span lang="BG"> В семинара се включиха десет чуждестранни
колеги от Централна и Източна Европа, като специален гост беше и един от много
малкото преводачи на този диалог на съвременни езици през ХХ век – проф. Ричард
МакКирахан.</span></div>
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<span lang="BG"> Сравнително късното обявяване на нашата готовност
за организиране на семинара – само два месеца преди неговото действително
случване, все пак не попречи на участието на десетина чуждестранни колеги. </span></div>
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<span lang="BG"> Те бяха:</span></div>
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<span lang="BG">От Република
Гърция:</span></div>
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<span lang="BG">*проф. Ричард
МакКирахан – гръцки и американски гражданин, преподавател в Помона Университет,
САЩ, преводач на диалога;</span></div>
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<span lang="BG">**д-р Йоргос
Караманолис – преподавател в Университета на Крит и изследовател в Хумболтовия
Университет Берлин;</span></div>
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<span lang="BG">От Хърватска:</span><br />
<span lang="BG">*доц. д-р Павел Грегорич </span><br />
<span lang="BG">и **д-р Лука Боршич, и двамата от
Института за философски изследвания в Загреб и преподаватели на Загребския
университет;</span> <br />
<br />
<span lang="BG">От Унгария:</span></div>
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<span lang="BG">*д-р Ищван
Барани,</span></div>
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<span lang="BG">**доц.д-р Ищван
Боднар, и</span></div>
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<span lang="BG">***докторант
Костас Роща – и тримата от Ейотвьош Лоранд Университет, Будапеща, като доц.
Боднар е постоянен гостуващ професор и на ЦЕУ – Будапеща;</span><br />
<span lang="BG">****доц.д-р Петер Лаутнер – от
Католическия университет Петер Пазмани в Пилишчаба; </span><br />
<br />
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<span lang="BG">От турската част
на Кипър:</span></div>
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<span lang="BG">Д-р Мехмет
Ергинел – от Източно Средиземноморския Университет, Фамагуста;</span> <br />
<br />
<span lang="BG">От Чешката Република:</span><br />
Проф. <span lang="BG">д</span>-<span lang="BG">р Филип Карфик – в момента преподавател в
Университета на Фрибург, Швейцария;</span><br />
<br />
У<span lang="BG">частници от българска страна:</span></div>
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<span lang="BG">Гл. ас.д-р Невена
Панова,</span></div>
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<span lang="BG">Гл. ас. д-р
Димитър Илиев,</span></div>
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<span lang="BG">Доц. д-р Елия
Маринова,</span></div>
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<span lang="BG">Доц. д-р Николай
Гочев – и четиримата от Катедрата по Класическа филология във ФКНФ;</span><br />
<span lang="BG">Доц. д-р Димка Гочева – от Катедрата
по История на философията във ФФ;</span></div>
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<span lang="BG">Доц. д-р Иван
Христов – от Богословски факултет на СУ;</span></div>
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<span lang="BG"> </span><span lang="BG">Люба Никифорова, </span></div>
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<span lang="BG">Зорница Радева и
Богдана Паскалева, които междувременно се дипломираха като магистри в две
различни програми на СУ; </span><br />
<span lang="BG">Вяра Калфина – докторант по антична
култура в спец. Културология на ФФ;</span><span lang="BG"> </span><span lang="BG"></span></div>
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<span lang="BG">Асистент Камелия
Спасова – преподавател по теория на литературата с предстояща защита в ФСлФ с
дисертация върху Платон и Аристотел;</span><br />
<span lang="BG">Вероника Келбечева – докторант в спец.
Културология на ФФ и</span></div>
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<span lang="BG">Дивна Манолова –
докторант по медиевистика в ЦЕУ Будапеща и хон.ас. в СУ</span></div>
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<br /></div>
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<span lang="BG">Писма-покани бяха
изпратени до практически всички от философската колегия и до класическите
филолози, а също и цветни плакати, разгласяващи събитието, бяха поставени на
много места в Ректората. За него бе съобщено навреме и на сайта на
Университета. </span></div>
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<span lang="BG"> </span><span lang="BG" style="font-size: 14pt;">Публично
отчитане на проекта</span></div>
</div>
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<br /></div>
</div>
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<span lang="BG"> Цялата <b>програма на тридневния семинар</b>,
пълен <b>списък на всички участници</b> – както наши колеги, така и чуждестранни
гости; <b>текстове на диалога</b> на гръцки, както и <b>преводи на английски,
немски, френски и руски език</b>; както и <b>линкове</b> към сайта на
Университета и <b>двата факултета-съорганизатори</b> – всичко това е
представено на специален блог </span><span style="color: #888888;"><a href="http://theepinomisofplato.blogspot.com/" target="_blank">http://theepinomisofplato.blogspot.com/</a></span><span lang="BG" style="color: #888888;"></span></div>
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<span lang="BG" style="color: #888888;"> </span></div>
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<b><span lang="BG" style="color: #888888;"> </span></b><span lang="BG">Той бе разработен още през март, още преди
домакинството на семинара да бъде сигурно и чрез всичко, публикувано на него,
ще е от полза на всички интересуващи се преподаватели и студенти.</span></div>
<div class="MsoNormal">
<span lang="BG"> Първоначалното намерение на нас,
организаторите, <b>беше да не прилагаме хартиени разпечатки</b> от всички</span> текстове, преводи, списък
на участниците и програмата към този отчет, защото не е екологично.<span lang="BG"></span></div>
<div class="MsoNormal">
<span lang="BG"> По настояване на комисията на ФФ по
отчитане на проектите по НИД ни се налага да го направим.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="BG"> Поради възникнали неясноти в комисията
на ФФ около финансирането на проекта и неговите условия, тук ще копирам и
финансовия отчет, предаден от мен и гл.ас. д-р Невена Панова в счетоводството
на 29 юни 2011 г., приет без възражение от контролиращия счетоводител и
подписан от нея, от главния счетоводител и от Ректора на университета още през
юли месец миналата година, без забележка за нито една неправомерно изразходена
стотинка.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="BG">Цитирам:</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<h1 style="text-align: center;">
<span lang="BG" style="font-size: large;">Финансов отчет за проект</span></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i><span lang="BG">Последният
диалог на Платон </span></i></b><b><i><span lang="EN-US">“</span></i></b><b><i><span lang="BG">Епиномис</span></i></b><b><i><span lang="EN-US">” - </span></i></b><b><i><span lang="BG">текст, преводи, интерпретации</span></i></b><span lang="BG">,</span></div>
<div class="MsoBodyText">
<span lang="BG">Осъществен от катедра Класическа филология,
ФКНФ и катедра История на философията, ФФ, СУ</span><span lang="EN-US"> “</span><span lang="BG">Свети Климент Охридски</span><span lang="EN-US">”</span><span lang="BG">, </span></div>
<div class="MsoBodyText">
<span lang="BG">съгласно условията на Договор за научни
изследвания</span><span lang="EN-US"> No</span><span lang="BG"> 58 от 13 април 2011 г.</span><span lang="EN-US">, </span><span lang="BG">от научен колектив, представян от доц.д-р Димка
Иванова Гичева-Гочева</span></div>
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<br /></div>
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<b><span lang="BG">Научен форум</span></b><b><span lang="EN-US">:</span></b><b><span lang="BG"> Международен семинар</span></b><span lang="BG">,</span><span lang="BG"> </span><span lang="BG">проведен в периода 21-25 юни, 2011 г.,</span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="BG">Зала 1 на Ректората</span></div>
<div class="MsoNormal">
<br /></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal"><span lang="BG">Настаняване на гостите в хотел Рила –
девет единични стаи и един малък апартамент; за четири нощувки на 21, 22,
23 и 24 юни, и закуски – фактура
на <b>стойност 2 952.00 лева;</b></span></li>
</ol>
<div class="MsoNormal" style="margin-left: 18pt;">
<br /></div>
<ol start="2" style="margin-top: 0cm;" type="1">
<li class="MsoNormal"><b><span lang="BG">За копирни услуги</span></b><span lang="BG"> и принтиране на текстове – три
фактури на стойност 224.40 лв; 36.54 лв; 32.10 лв; обща сума – <b>293. 04
лева</b>;</span><span lang="EN-US"></span></li>
</ol>
<div class="MsoNormal">
<br /></div>
<ol start="3" style="margin-top: 0cm;" type="1">
<li class="MsoNormal"><span lang="BG">За две вечери – на 22 и 24 юни, един
обяд на 22 юни и 6 кафе-паузи – фактури и касови бележки на стойност
517.30 лв; 80.70 лв; 580. 89 лв; 30. 90 лв; 150. 00 лв – обща сума 1<b>359. 79</b> лева;</span><span lang="EN-US"></span></li>
</ol>
<div class="MsoNormal" style="margin-left: 18pt;">
<br /></div>
<ol start="4" style="margin-top: 0cm;" type="1">
<li class="MsoNormal"><b><span lang="BG">Възнаграждения</span></b><span lang="BG"> на участници в проектния екип –</span><span lang="EN-US"></span></li>
</ol>
<div class="MsoNormal" style="margin-left: 36pt;">
<span lang="BG">на доц. д-р Димка Иванова Гичев-Гочева – 300 лева;</span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<span lang="BG">на гл. ас. д-р Невена Панова – 200 лева;
</span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<span lang="BG">обща сума <b>500 лева</b>;</span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<span lang="BG">Обща сума - <b>5104. 83 лв;</b></span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<span lang="BG">разрешено финансиране – <b>5000</b> лева; по 2 500 от двата факултета;</span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<h4>
<span lang="BG">Край на цитирането на финансовия отчет</span></h4>
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<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<b><span lang="BG">Към финансовия отчет в този разширен отчет може да
се добави още и:</span></b></div>
<div class="MsoNormal" style="margin-left: 75pt; text-indent: -18pt;">
<span lang="BG" style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><span lang="BG">в
счетоводството, разбира се, бяха приложени всички фактури, касови бележки,
квитанции и прочие необходими счетоводно-отчетни документи; те бяха приети без
възражение на 29 юни и подписани от контролиращия счетоводител, главния
счетоводител и Ректора на университета преди шест месеца, като това беше <b>първият
</b>успешно отчетен проект от сесията на НИД за миналата 2011 година;</span></div>
<div class="MsoNormal" style="margin-left: 75pt; text-indent: -18pt;">
<span lang="BG" style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><span lang="BG">всички
разходи бяха направени съгласно предварително одобрения финансов план, залегнал
в договора, подписан на 13 април;</span></div>
<div class="MsoNormal" style="margin-left: 75pt; text-indent: -18pt;">
<span lang="BG" style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><span lang="BG">всички
конкретни разходи бяха консултирани на всяка стъпка с контролиращия
счетоводител и общата канцелария на Университета;</span></div>
<div class="MsoNormal" style="margin-left: 75pt; text-indent: -18pt;">
<span lang="BG" style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><span lang="BG">преразходът
от 104 лева над одобрената сума бе за моя сметка, както за сметка на д-р Невена
Панова бе и сканирането и ксерокопирането на книгата Леонардо Таран от 1975 г.,
което тя направи по време на своя командировка по друг проект в Саарбрюкен. (
За съжаление, книгата на Таран струва 175 долара и пак за съжаление, не можахме
да я поръчаме за една от двете филиални библиотеки, поради липса на финансиране
по проекта в перо за закупуване на книги);</span></div>
<div class="MsoNormal" style="margin-left: 18pt;">
<span lang="BG"> * както бе посочено и по-горе, настаняването на гостите бе в хотел
“Рила”<b>; </b>хотелът е повече от скромен, но освен това нашите чуждестранни
гости се оплакаха и от много силна музика и шум до малките часове на нощта в
заведенията към хотела; </span></div>
<div class="MsoNormal" style="margin-left: 18pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 75pt; text-indent: -18pt;">
<span lang="BG" style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><span lang="BG">пътните
разходи на участниците и някои от обедите и вечерите бяха за сметка на
институциите, в които те работят, а всички обеди и вечери, финансирани по
проекта, бяха посетени не само от чуждите гости, но и от почти всички български
колеги-участници в семинара – преподаватели, докторанти и студенти от
магистърски програми;</span></div>
<div class="MsoNormal" style="margin-left: 75pt; text-indent: -18pt;">
<span lang="BG" style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
</span></span><span lang="BG">финансовият
отчет по пера и параграфи, подписан от контролиращия счетоводител, главния
счетоводител и Ректора, бе предаден във ФФ и ФКНФ на 30 ноември 2011 г.</span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<h6>
<span lang="BG">Програма на семинара</span></h6>
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<br /></div>
<div align="center" class="MsoNormal" style="margin-left: 36pt; text-align: center;">
Seventh
seminar of the South East European Association for Ancient Philosophy<br />
The Epinomis – the last dialogue of Plato?<br />
Text, translations, interpretations<br />
Sofia University St Kliment Ohridsky<br />
22 – 24 June 2011<br />
<br />
The seminar was organized by the Department of Classics, Faculty of Classical
and New Philologies and the Department History of Philosophy, Faculty of
Philosophy<br />
<br />
<br />
<br />
Place of the seminar: The central University Building, called “Rectorat” <br />
Hall No1 – all the three days of the seminar<br />
<br />
22nd of June<br />
<br />
10.00 a.m.: official opening, lead by Dr. Nevena Panova<br />
<br />
Official welcome words:<br />
<br />
* by the vice-rector Prof. Dr. habilis Anastas Gerdjikov,<br />
from the Department of Classics,<br />
<br />
** by the Chair of the Department History of Philosophy,<br />
Assoc.Prof. PhD Dimitar Denkov;<br />
and <br />
***<br />
by the director of the masters’ programme in Ancient culture and literature<br />
Assoc. Prof. Dr. Nikolai Gochev <br />
<br />
10.30 – 13.00: First session, moderated by Pavel Gregorić<br />
<br />
Introduction to the dialogue and interpretation of section 973a-974d<br />
by Richard McKirahan <br />
<br />
<br />
13.00-14.30 – lunch break<br />
<br />
Second session, moderated by George Karamanolis<br />
<br />
14.30 – 16.30 :<br />
<br />
section 974d3- 979d5 – interpretation by István Bárány; discussion;<br />
<br />
16.30-17.00 – coffee break<br />
<br />
17.30-19.00: interpretation of section 979d6-981b2 by Nevena Panova and
discussion;<br />
<br />
<br />
<br />
23rd of June<br />
<br />
Third session, moderated by Mehmet Erginel<br />
<br />
10.00-11.30: <br />
<br />
interpretation of section 981 b3-982e6 by Dimka Gocheva and discussion;<br />
<br />
11.30-12.00 – coffee break<br />
<br />
12.00- 13.30 :<br />
<br />
interpretation of section 982e7-984d2 by Luka Boršić and discussion;<br />
<br />
13.30-15.00 – lunch break<br />
<br />
Fourth session, moderated by Dimitar Iliev<br />
<br />
15.00 – 18.00<br />
<br />
Interpretation of section 984d3-988e2 by István Bodnár and discussion;<br />
<br />
18.30 – 20. 00 – RHIZAI - meeting <br />
<br />
<br />
24th of June<br />
<br />
Fifth session, moderated by Dimka Gocheva<br />
<br />
10.00 – 11.30<br />
<br />
Interpretation of section 988e3-991b4 by Péter Lautner and discussion<br />
<br />
11.30 – 12.00 – coffee break<br />
<br />
12.00 – 13.30 –<br />
<br />
interpretation of section 991b5-992e (end of the dialogue) by Filip Karfík<br />
and discussion<br />
<br />
13.30-15.00 break<br />
<br />
Final session, moderated by Nikolai Gochev<br />
<br />
15.00-16.30 – presentation of a paper on<br />
Marsilio Ficino’s commentary on the Epinomis<br />
By Zornitsa Radeva and Bogdana Paskaleva<br />
<br />
16.30-17.00 – coffee break<br />
<br />
17.00 – 18.30 <br />
<br />
*assembly of the core-participants of the SEEAAP for the choice of the next
year’s topic;<br />
<br />
After the election, which happened in two-steps procedure, it was decided:<br />
<br />
The theme of the next SEEAAP-seminar will be the early work <b>De philosophia </b>of
Aristotle; but the place and the exact time will be determined late<span lang="EN-US">r</span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<h2 style="text-align: center;">
<span lang="BG" style="font-size: small;">Научни резултати от осъществяването на научния форум</span></h2>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36pt; text-align: justify;">
<span lang="BG"> За
пръв път у нас след 1990 г., (когато в Гьолечица се проведе няколкодневния
традиционен семинар на Центъра по философия на образованието към ФФ, посветен
на Платон) се проведе такъв сериозен семинар, посветен на ключов текст за
философските търсения в Старата Академия – все едно дали неговият автор е
Платон или Аристотел, или Филип от Опунт. След 1990 г. не ми е известно да е
провеждан толкова специализиран тридневен международен семинар по проблемите на
античната философия. Не е провеждана дори общоуниверситетска или общонационална
конференция на подобна тематика от
античната философия и литература.</span></div>
<div class="MsoNormal" style="margin-left: 36pt;">
<br /></div>
<div class="MsoNormal">
<span lang="BG"> Вече е готов и български превод на диалога
“Епиномис”, осъществен от Николай Гочев и редактиран от мен, но разбира се,
неговото публикуване, както и публикуването на превода на Зорница Радева и
Богдана Паскалева на коментара на Марсилио Фичино към “Епиномис”, ще стане
възможно след допълнителна няколкомесечна работа по встъпителната студия,
коментарните бележки, индексите и библиографията на това оформящо се издание,
за което ще бъде необходимо както ново финансиране, така и специален издателски
договор. Договор № 58 не предвижда
никакви средства и издателски ангажименти на никое издателство за такова
издание, а само за осъществяването на научния форум.</span></div>
<div class="MsoNormal">
<span lang="BG"> Една разпечатка от тези преводи в съвсем
работен вариант е приложена и към този разширен отчет, но това са все още
текстове в работна фаза.</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="BG"> В</span> момента се оформя томче с текстове
на английски език върху диалога,<br />
написани от участници в семинара, със съставители и редактори Ищван Боднар и
Ричард МакКирахан, както и нов превод на диалога, с който Ричард МакКирахан ще
подобри своя предишен<span lang="BG"> превод от 1975
г.</span>,но всичко това ще е в процес на подготовка до средата на 2012<span lang="BG">.</span></div>
<div class="MsoHeader">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<h5 align="center" style="text-align: center;">
<span lang="BG">Отзив в периодичния
печат за семинара</span></h5>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span lang="BG">На 4 страница в този брой на “Литературен вестник”
</span><a href="http://www.bsph.org/members/files/pub_pdf_1224.pdf" target="_blank">http://www.bsph.org/members/files/pub_pdf_1224.pdf</a><span lang="BG"></span></div>
<div class="MsoNormal">
<span lang="BG"> </span><i><span lang="BG" style="font-size: 14pt;"></span></i></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="BG">С уважение: доц.
д-р Димка Гочева</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="BG">На 6 януари,
Богоявление, 2012 г.</span></div>
<div class="MsoNormal">
<span lang="BG">София</span><i><span lang="BG" style="font-size: 14pt;"></span></i></div>
</div>Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-18706181995045893102012-01-10T03:01:00.000-08:002012-01-10T03:03:05.296-08:00some photos from the Epinomis seminar<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIG__oLKUGH_Zh7Zqvxx1BPlen8vK4E5Aus-bocCoEbsKAk9A3DlP7JhGPfJ0CfiwsoOczmmLYdFdgCsqvK8JhhDWCvUmoNKi_MVAmq32qC_fe96CMrzhPjux92ymAkDi5Nsl-lM-cOKA/s1600/SAM_2528.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIG__oLKUGH_Zh7Zqvxx1BPlen8vK4E5Aus-bocCoEbsKAk9A3DlP7JhGPfJ0CfiwsoOczmmLYdFdgCsqvK8JhhDWCvUmoNKi_MVAmq32qC_fe96CMrzhPjux92ymAkDi5Nsl-lM-cOKA/s320/SAM_2528.JPG" width="320" /></a></div><div class="separator" style="clear: both; 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</div>Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-5203622561493559842011-06-30T03:42:00.000-07:002011-06-30T08:46:21.950-07:00how it happenedThe seminar on the<i> Epinomis</i> is already history.<br />
<br />
However, the blog will be developed further more for several months,<br />
<br />
firstly, because there will be some follow ups - as a volume with the Bulgarian translation of the dialogue and the commentary on it by Marsilio Ficino;<br />
<br />
and secondly, because we, the organizers, amused ourselves very much<br />
with the preparation and the real happening of the event and now,<br />
when it is over, we don't want to detach ourselves so quickly <br />
from the work on it.<br />
<br />
As it usually happens, there were some colleagues, who in the very last moment were impeded to come, so the actual programme was like that: <br />
<br />
Seventh seminar of the South East European Association for Ancient Philosophy<br />
The Epinomis – the last dialogue of Plato?<br />
Text, translations, interpretations<br />
Sofia University St Kliment Ohridsky<br />
22 – 24 June 2011<br />
<br />
The seminar was organized by the Department of Classics, Faculty of Classical and New Philologies and the Department History of Philosophy, Faculty of Philosophy<br />
<br />
<br />
<br />
Place of the seminar: The central University Building, called “Rectorat” <br />
Hall No1 – all the three days of the seminar<br />
<br />
22nd of June<br />
<br />
10.00 a.m.: official opening, lead by Dr. Nevena Panova<br />
<br />
Official welcome words:<br />
<br />
* by the vice-rector Prof. Dr. habilis Anastas Gerdjikov,<br />
from the Department of Classics,<br />
<br />
** by the Chair of the Department History of Philosophy,<br />
Assoc.Prof. PhD Dimitar Denkov;<br />
and <br />
***<br />
by the director of the masters’ programme in Ancient culture and literature<br />
Assoc. Prof. Dr. Nikolai Gochev <br />
<br />
10.30 – 13.00: First session, moderated by Pavel Gregorić<br />
<br />
Introduction to the dialogue and interpretation of section 973a-974d<br />
by Richard McKirahan <br />
<br />
<br />
13.00-14.30 – lunch break<br />
<br />
Second session, moderated by George Karamanolis<br />
<br />
14.30 – 16.30 :<br />
<br />
section 974d3- 979d5 – interpretation by István Bárány; discussion;<br />
<br />
16.30-17.00 – coffee break<br />
<br />
17.30-19.00: interpretation of section 979d6-981b2 by Nevena Panova and discussion;<br />
<br />
<br />
<br />
23rd of June<br />
<br />
Third session, moderated by Mehmet Erginel<br />
<br />
10.00-11.30: <br />
<br />
interpretation of section 981 b3-982e6 by Dimka Gocheva and discussion;<br />
<br />
11.30-12.00 – coffee break<br />
<br />
12.00- 13.30 :<br />
<br />
interpretation of section 982e7-984d2 by Luka Boršić and discussion;<br />
<br />
13.30-15.00 – lunch break<br />
<br />
Fourth session, moderated by Dimitar Iliev<br />
<br />
15.00 – 18.00<br />
<br />
Interpretation of section 984d3-988e2 by István Bodnár and discussion;<br />
<br />
18.30 – 20. 00 – RHIZAI - meeting <br />
<br />
<br />
24th of June<br />
<br />
Fifth session, moderated by Dimka Gocheva<br />
<br />
10.00 – 11.30<br />
<br />
Interpretation of section 988e3-991b4 by Péter Lautner and discussion<br />
<br />
11.30 – 12.00 – coffee break<br />
<br />
12.00 – 13.30 –<br />
<br />
interpretation of section 991b5-992e (end of the dialogue) by Filip Karfík<br />
and discussion<br />
<br />
13.30-15.00 break<br />
<br />
Final session, moderated by Nikolai Gochev<br />
<br />
15.00-16.30 – presentation of a paper on<br />
Marsilio Ficino’s commentary on the Epinomis<br />
By Zornitsa Radeva and Bogdana Paskaleva<br />
<br />
16.30-17.00 – coffee break<br />
<br />
17.00 – 18.30 <br />
<br />
*assembly of the core-participants of the SEEAAP for the choice of the next year’s topic;<br />
<br />
After the election, which happened in two-steps procedure, it was decided:<br />
<br />
The theme of the next SEEAAP-seminar will be the early work <b>De philosophia </b>of Aristotle; but the place and the exact time will be determined later.<br />
<br />
<br />
25th of June – everyone was free :-)<br />
<br />
<br />
Participants:<br />
<br />
From Greece:<br />
<br />
Prof. Richard McKirahan – teaching in Pomona University, USA; translator of the dialogue;<br />
<br />
Dr. George Karamanolis – teaching in the University of Crete; <br />
<br />
<br />
<br />
From Croatia:<br />
<br />
Dr. Pavel Gregorić – University of Zagreb;<br />
<br />
Dr. Luka Boršić - Institute of Philosophy, University of Zagreb;<br />
<br />
<br />
<br />
From Hungary:<br />
<br />
<br />
Dr. István Bárány - Eötvös University, Budapest;<br />
<br />
Assoc. Prof. István Bodnár - Eötvös University and CEU, Budapest;<br />
<br />
Mr. Kosztasz Rosta – doctoral student in Eötvös University, Budapest;<br />
<br />
Assoc. Prof. Péter Lautner – Pázmány Péter Catholic University, Piliscsaba;<br />
<br />
<br />
<br />
From the Turkish part of Cyprus:<br />
<br />
Dr. Mehmet Erginel – teaching in the Eastern Mediterranean University, Famagusta;<br />
<br />
<br />
<br />
From the Czech Republic:<br />
<br />
Prof. Filip Karfík – teaching in Université de Fribourg;<br />
<br />
<br />
From Bulgaria:<br />
<br />
Assistant Prof. Dr. Nevena Panova - from the Department of Classics, <br />
<br />
Assistant Prof. Dr. Dimitar Iliev - from the Department of Classics,<br />
<br />
Assoc. Prof. Dr. Dimka Gocheva - from the Department History of Philosophy,<br />
<br />
Assoc. Prof. Nikolai Gochev - from the Department of Classics,<br />
<br />
Assoc. Prof. Ivan Christov – from the Faculty of Theology;<br />
<br />
Lyuba Nikiforova, Zornitsa Radeva and Bogdana Paskaleva – already masters in the SU;<br />
<br />
Veronika Kelbecheva - PhD candidate from the Department of Cultural Studies, Faculty of Philosophy;<br />
<br />
Vyara Kalfina - PhD candidate in ancient culture from the Department of Cultural Studies; <br />
<br />
Assistant Prof. Kamelia Spassova - PhD candidate from the Department of Ancient and Western Literature, Faculty of Slavonic Philology;<br />
<br />
<br />
all of them from the University of Sofia;<br />
<br />
Divna Manolova - doctoral student in the CEU, Budapest and teaching assistant in Sofia University;Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-47162629436467658272011-06-15T21:57:00.000-07:002011-06-15T21:57:34.135-07:00the poster for the Epinomis seminar<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwngtuYXptPBhXDfr9s1UcpRv_a5CH93GF1apDswlUBL-KPkWmgiJF85l9KkNM0KTt_mX7MWcZjPNE0-OqfkmL9V1M9PtxERUFoCVouQByBI6_pzErD3-q2FjyKF9zDK3AY0WHqR4w6w0/s1600/epinomis.jpg" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="400" width="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwngtuYXptPBhXDfr9s1UcpRv_a5CH93GF1apDswlUBL-KPkWmgiJF85l9KkNM0KTt_mX7MWcZjPNE0-OqfkmL9V1M9PtxERUFoCVouQByBI6_pzErD3-q2FjyKF9zDK3AY0WHqR4w6w0/s400/epinomis.jpg" /></a></div><br />
created by Assoc. Prof. Violeta GerdjikovaДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-84580099249927225922011-06-01T01:48:00.000-07:002011-06-01T01:50:13.660-07:00the program of the seminar<iframe width="425" height="350" frameborder="0" scrolling="no" marginheight="0" marginwidth="0" src="http://maps.google.bg/maps?hl=bg&gl=bg&ie=UTF8&t=h&ll=42.693319,23.335133&spn=0.00276,0.00456&z=17&output=embed"></iframe><br />
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<br />
<br />
<br />
The Epinomis – the last dialogue of Plato?<br />
Text, translations, interpretations<br />
Sofia University St Kliment Ohridsky<br />
22 – 24 June 2011<br />
The seminar is organized by the Department of Classics, Faculty of Classical and New Philology and the Department History of Philosophy, Faculty of Philosophy<br />
<br />
<br />
21st of June<br />
arrival of the foreign colleagues and accommodation <br />
<br />
Place of the seminar: The central University Building, called “Rectorat” <br />
Hall No1, or the First Hall – all the three days of the seminar<br />
<br />
22nd of June<br />
10.00 a.m.: official opening, lead by Dr. Nevena Panova<br />
Official welcome words by the vice-rector Anastas Gerdjikov<br />
and the directors<br />
of the masters’ programmes in Ancient culture and literature,<br />
and History of philosophy. <br />
<br />
10.30 – 13.00: First session, moderated by Pavel Gregorić<br />
Introduction to the dialogue and interpretation of section 973a-974d<br />
by Richard McKirahan <br />
(The moderator of each session and the colleague, who analyzes the given section, will decide whether they will make some short breaks between the interpretation and the discussion)<br />
<br />
13.00-14.30 – break<br />
<br />
Second session, moderated by George Karamanolis<br />
14.30 – 16.30 : <br />
section 974d3- 979d5 – interpretation by István Bárány; discussion;<br />
<br />
16.30-17.00 – coffee break<br />
<br />
17.30-19.00: interpretation of section 979d6-981b2 by Nevena Panova and discussion;<br />
<br />
<br />
<br />
23rd of June<br />
<br />
Third session, moderated by Mehmet Erginel<br />
10.00-11.30: <br />
interpretation of section 981 b3-982e6 by Dimka Gocheva and discussion;<br />
<br />
11.30-12.00 – coffee break<br />
12.00- 13.30 :<br />
interpretation of section 982e7-984d2 by Luka Boršić and discussion;<br />
<br />
13.30-15.00 – lunch break<br />
<br />
Fourth session, moderated by Voula Tsouna<br />
15.00 – 18.00<br />
Interpretation of section 984d3-988e2 by István Bodnár and discussion;<br />
<br />
18.30 – 20. 00 – RHIZAI - meeting <br />
<br />
<br />
24th of June<br />
<br />
Fifth session, moderated by Gábor Betegh<br />
10.00 – 11.30<br />
Interpretation of section 988e3-991b4 by Péter Lautner and discussion<br />
11.30 – 12.00 – coffee break<br />
12.00 – 13.30 –<br />
interpretation of section 991b5-992e (end of the dialogue) by Filip Karfík<br />
and discussion<br />
<br />
13.30-15.00 break<br />
<br />
Final session, moderated by Nikolai Gochev<br />
15.00-16.30 – presentation of a paper on<br />
Marsilio Ficino’s commentary on the Epinomis<br />
By Zornitsa Radeva and Bogdana Paskaleva<br />
<br />
16.30-17.00 – coffee break<br />
<br />
17.00 – 18.30 – two parallel assemblies:<br />
<br />
*assembly of the core-participants of the SEEAAP for the choice of the next year’s topic;<br />
**assembly of the current students, alumni and alumnae of the Masters’ programme in Ancient culture and literature; <br />
<br />
The one of them will be again in First Hall and the other – in the Library of Classics;<br />
<br />
<br />
<br />
25th of June – everyone is free :-)<br />
<br />
<br />
Participants:<br />
<br />
From Greece:<br />
<br />
Prof. Richard McKirahan – teaching in Pomona University, USA; translator of the dialogue;<br />
Prof. Voula Tsouna – teaching in the University of California, Santa Barbara, USA;<br />
Dr. George Karamanolis – teaching in the University of Crete; <br />
<br />
From Croatia:<br />
<br />
Dr. Pavel Gregorić – University of Zagreb;<br />
Dr. Luka Boršić - Institute of Philosophy, University of Zagreb;<br />
<br />
From Hungary:<br />
<br />
Prof. Gábor Betegh – Central European University, Budapest, Hungary;<br />
Dr. István Bárány - Eötvös University, Budapest;<br />
Assoc. Prof. István Bodnár - Eötvös University and CEU, Budapest;<br />
Mr. Kosztasz Rosta – doctoral student in Eötvös University, Budapest;<br />
Assoc. Prof. Péter Lautner – Pázmány Péter Catholic University, Piliscsaba;<br />
<br />
<br />
<br />
From the Turkish part of Cyprus:<br />
<br />
Dr. Mehmet Erginel – teaching in the Eastern Mediterranean University, Famagusta;<br />
<br />
<br />
From the Czech Republic:<br />
<br />
Prof. Filip Karfík – teaching in Université de Fribourg;<br />
<br />
<br />
From Bulgaria:<br />
<br />
Dr. Nevena Panova, Assoc. Prof. Dimka Gocheva, Assoc. Prof. Nikolai Gochev, Assoc. Prof. Ivan Christov – all of them from the University of Sofia;<br />
<br />
Zornitsa Radeva, Bogdana Paskaleva – master-students in the SU;<br />
Probably Vladimir Marinov from the NBU – still not confirmed; <br />
<br />
And many other (curious) colleagues, expected (especially) during the first day;<br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjROfakWNHg7OTRasvLcMcaCnUPltMxmmsFcZmFR9jbIfU3SjmHmy9W9h1tkRr6pkvLpW18F6zCO9HX_2WOyab1ZV99YN2q0XWjLnhyvK0GTJLKPzGvT14blRR72WS0DkVHDQFhc9EFsEU/s1600/epinomis1.jpg" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="400" width="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjROfakWNHg7OTRasvLcMcaCnUPltMxmmsFcZmFR9jbIfU3SjmHmy9W9h1tkRr6pkvLpW18F6zCO9HX_2WOyab1ZV99YN2q0XWjLnhyvK0GTJLKPzGvT14blRR72WS0DkVHDQFhc9EFsEU/s400/epinomis1.jpg" /></a></div><br />
the poster for the seminar is created by Assoc. Prof. Violeta Gerdjikova from the Department of ClassicsДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-77176671085632313322011-04-07T01:27:00.000-07:002011-04-07T01:27:44.254-07:00the division of the textDear colleagues,<br />
<br />
There is some interest in our seminar on the <b>Epinomis<i></i></b>, planned for<br />
the <b>22nd, 23rd and 24th of June in Sofia.<br />
</b><br />
<br />
So, as an organizer I suggest that we shall have both - seminar, discussing the<br />
ten "chapters" of the dialogue<br />
successively - in a smaller auditorium, and papers-lectures on the whole of it, which might be presented<br />
in a larger hall in one of the afternoons of the three days. <br />
<br />
For the seminar I suggest the following working division in ten pieces:<br />
<br />
<br />
1. Part one – from the beginning 973a- till 974 d2 - introduction<br />
<br />
2. Part two – 974d2-976c5 – the other epistemai<br />
<br />
3. Part three – 976c6-979d6 – the episteme needed mostly for the acquisition of wisdom<br />
<br />
4. Part four – 979d7-981b2 – the inner dialogue between the Athenian guest and Kleinias<br />
<br />
5. Part five – 981 b3 – 982 e6 – the five principle bodies<br />
<br />
6. Part six – 982 e 7 -984 d – animation and divinity<br />
<br />
7. Part seven – 984 d2-986a6 – the divine celestial bodies<br />
<br />
8. Part eight – 986 a7- 988e2 – the eight dynameis of the celestial deities<br />
<br />
9. Part nine – 988e3 – 991 b5 – the greatest virtue for the humans<br />
<br />
10. Part ten - 991 b 6 – till the end – conclusion of the dialogueДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-54633240079711604002011-03-30T02:39:00.001-07:002011-03-30T02:41:59.351-07:00you are welcomeDear colleagues,<br />
<br />
On Friday and Monday all the projects, approved in the faculties, have been approved also by the<br />
University committee and yesterday the chief accountant of the University had to say his<br />
final and most important say.<br />
<br />
What matters is: our seminar on the Epinomis received green line everywhere.<br />
The basics for the accommodation for 15 guests are secured, plus two dinners.<br />
<br />
The additions and extras - as money for plenty of photocopies, and an excursion - are still uncertain.<br />
<br />
Anyway, I am not going to bother you anymore with the other details.<br />
We have the most necessary and indispensable. <br />
<br />
All of you are cordially invited!<br />
<br />
It is up to you to decide from the collegiate group of each country who would like to attend and how to be accommodated.<br />
<br />
If there are many people, who would like to participate, we may welcome 15 as guests of the University,<br />
but the rest would be also welcomed and may stay on their own...<br />
Among he positive effects<br />
of the global crisis is the fact, that there are decent, modest hotels in the center of Sofia<br />
at quite reasonable prices.<br />
<br />
In respect of the work:<br />
I have already divided the text of the Epinomis into ten chunks, but I wouldn't like to impose myself<br />
and firstly I would like to ask those of you, who are definite on their participation:<br />
<br />
What are your preferences? Papers on topics or successive discussions of the 10 pieces, followed by a general discussion<br />
<i>Whose is this dialogue? </i><br />
<br />
I am expecting proposals and suggestions from all of you, who would like to attend.<br />
<br />
yours,<br />
DimkaДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-47020624331639134862011-03-26T00:28:00.000-07:002011-03-26T00:28:33.126-07:00almost certain<b>A message on the Annunciation day</b><br />
<br />
Dear colleagues,<br />
<br />
On Wednesday the committee of the Faculty of classical and new philology supported the project for the seminar.<br />
<br />
The other good news from today is: the Faculty of philosophy also supports the seminar on The Epinomis.<br />
<br />
So, the final approval will come on Monday from the overall committee for all faculties of the University,<br />
<br />
but hopefully, no unpleasant changes will occur there, because the project is supported by two<br />
<br />
faculties.<br />
<br />
This means: we will be able to offer accommodation for four nights for 15 people in 3-star hotels<br />
<br />
plus accommodation for 3 other colleagues<br />
<br />
in the big apartment for guests of the Faculty of philosophy. There are two other apartments,<br />
<br />
used by the two faculties for the accommodation of foreign colleagues, which means<br />
<br />
that we will be able to welcome at least 15 guests.<br />
<br />
This is not that bad.<br />
<br />
Seems more real than before.<br />
<br />
I will write to you next week, after Dr. Nevena Panova and me sign the contract.<br />
<br />
Wishing you all the best,<br />
<br />
yours DimkaДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-48592496036022894902011-03-14T05:55:00.000-07:002011-03-14T05:56:49.845-07:00still uncertainDear colleagues,<br />Several steps have been made so far for the organization of the seminar on “The Epinomis”.<br />On Friday, the 11th of March the application was submitted both in the Faculty of Philosophy and in the Faculty of Classical and New Philologies.<br />This is a joint project of the Department of Classics and the Department of History of Philosophy, and the co-organizers are Dr. Nevena Panova, who is one of the two translators of the “Laws” in Bulgarian, and me.<br />We are applying in both of the faculties, hoping that thus it will be easier to collect the necessary funds.<br />So far other sponsors have been asked for help, as well, but without a response from them for the time being.<br />The conference, or rather the seminar is scheduled for the days from the 21st to 25th of June, which more accurately means: these are the dates with accommodation for the guests. The 21st of June is supposed to be the arrival day, the seminar is supposed to occur on the 22nd, 23rd and 24th of June, and on the 25th probably there might be a small excursion.<br />Maybe all this as time-precision comes too late for some of you, but the situation for this year here is like that. Everything happens in the very last moment and even now it is still uncertain. The decision of the two faculties’ committees will become clear in 10 days at the latest. <br />As for the place: we have given up the idea of hosting the event in the University cottage in the Rila mountain, because in the last months it has not been well maintained and because of other disadvantages, known to you. It turned out that the crisis had influenced many decent 3-stars hotels in Sofia to offer accommodation for reasonable prices.<br /><br />So, if supported by the two faculties, the seminar will be in Sofia, in the Central building of the SU, in the so-called “Rector’s building” and all the guests will be accommodated in hotels quite near-by. Seminar days: the 22nd, 23rd and 24th of June. <br /><br />One pre-final point. I am not sure who exactly receives these messages and who does not receive them, because from all the addresses, included in the list, the server regularly returns only the messages with the address of Irina Deretic. I also noticed a mistake in the address of István Bodnár, and also I received a letter from Katerina Ierodiakonou, that she does not receive all of them.<br />So, in order to facilitate our communication, especially if the funding is secured, I decided to create a blog and to post on it all the relevant and necessary information for everybody, who might be interested in the seminar, even without attending in person. Obviously, firstly, we cannot rely only and solely on the mailing-list. <br />Secondly, the information on the blog, concerning the seminar on “The Epinomis”, might be useful for some colleagues – students, doctoral students, assistant-professors, and others from the classicists and the philosophers, who might liked to attend some of the sessions. <br />The blog is here:<br />http://theepinomisofplato.blogspot.com/<br /><br />And last, but not least. If we are supported to gather and work together on “The Epinomis”, we may use the division of the Teubner edition in 12 chapters, or I can propose you another division of the text in 10 parts. <br /><br />But let’s discuss the division of the text – in 12 or in 10 parts, and who exactly is going to present which part exactly after the final clarification: whether we will be able to host it in Sofia in June, or not.<br /><br />Soon it will become clear.<br /><br />Wishing you all the best,<br />Yours sincerely,<br />DimkaДимка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0tag:blogger.com,1999:blog-6730846713500565845.post-88148435187071885442011-03-13T07:02:00.000-07:002011-03-13T07:04:31.588-07:00hope in the unpredictable worldToday, the 13th of March, is a sunny day.Димка Гичева-Гочеваhttp://www.blogger.com/profile/00798600406451007344noreply@blogger.com0