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| DC Field | Value | Language |
|---|---|---|
| dc.contributor.author | Koυμάκης, Γεώργιος Χ. | el |
| dc.date.accessioned | 2021-08-24T06:21:01Z | - |
| dc.date.available | 2021-08-24T06:21:01Z | - |
| dc.identifier.uri | https://olympias.lib.uoi.gr/jspui/handle/123456789/31278 | - |
| dc.identifier.uri | http://dx.doi.org/10.26268/heal.uoi.11103 | - |
| dc.rights | Attribution-NonCommercial-NoDerivs 3.0 United States | * |
| dc.rights.uri | http://creativecommons.org/licenses/by-nc-nd/3.0/us/ | * |
| dc.subject | Ορατός κόσμος | el |
| dc.subject | Νοητός κόσμος | el |
| dc.subject | Διηρημένη γραμμή | el |
| dc.subject | Φυσική τομή της γραμμής | el |
| dc.title | Περί του νοητού και ορατού κόσμου κατά Πλάτωνα | el |
| heal.type | journalArticle | el |
| heal.type.en | Journal article | en |
| heal.type.el | Άρθρο περιοδικού | el |
| heal.secondaryTitle | Αναλογίες και συμμετρίες | el |
| heal.secondaryTitle | Η αναζήτηση της διαλεκτικής στη "Διηρημένη γραμμή" (Πλάτων Πολιτεία VI 509 d-510a) | el |
| heal.generalDescription | σ. [123]-136 | el |
| heal.generalDescription | Περιλαμβάνει μαθηματικά σχήματα | el |
| heal.generalDescription | Περίληψη στα αγγλικά | el |
| heal.classification | Πλάτων. Πολιτεία | el |
| heal.classification | Πλάτων--Κριτική και ερμηνεία | el |
| heal.classification | Διαλεκτική (Φιλοσοφία) | el |
| heal.dateAvailable | 2021-08-24T06:22:02Z | - |
| heal.language | el | el |
| heal.access | free | el |
| heal.recordProvider | Πανεπιστήμιο Ιωαννίνων. Βιβλιοθήκη και Κέντρο Πληροφόρησης | el |
| heal.publicationDate | 2016 | - |
| heal.bibliographicCitation | Περιλαμβάνει βιβλιογραφικές παραπομπές | el |
| heal.abstract | The aim of this paper is the linguistic and philosophical investigation of the deeper meaning of Plato’s words in the controversial passage 509d-51 Oa of his Republic. Essentially, the attempted interpretation is not new but as old as the text itself, as the issue occupied the mathematician Archytas, a friend of Plato, whose interpretation is accepted. The same view was later adopted by Iamblichus, Astius, Stallbaum, Duemmler and Richter. According to this explanation, the correct reading is not άνισα τμήματα, “unequal segments”, as is generally thought today, but άνά Ισα (άν ή άν’ ϊσα), “in equal segments”). The whole line is, firstly, cut twice at the same ratio, providing two, or more accurately four, ισα κατά λόγον τμήματα (“segments equal by ratio”), meaning that they are proportional to each other. The line is divided from an ontological point of view on the one hand, producing essence and generation, and epistemological on the other, producing intellection and opinion. These segments are ίσα κατά λόγον, “equal by ratio”), i.e. proportional, and may be άνισα κατ’ άριΰμόν, “unequal by number”. From this first section arises the proportion: ούσία: γένεσις: νόησις: δόξα (essence: generation: intellection: opinion). The word-group “άνά τόν αύτόν λόγον” (“in the same ratio”), simply means that the ratio of these two sections is the same, without hinting at the ratio of the original section. It is a technical term, used at the time to denote proportion. In other words, the magnitudes or values which have the same ratio to each other are proportional. In order for the four proportional segments, επιστήμη, διάνοια, πίστίζ and εικασία (intelligence, reason, belief and conjecture), to be progressively larger or smaller, e.g. a>b>c>d, the ratio of the first section must be greater than that of the second and third. This may be a reflection of the thought that the difference between intellection and opinion is greater than that between intelligence and reason, and belief and conjecture. Passage 510 a 8-10 “Ή και... ώμοιώύη” confirms the view of those who support that the images and the example belong to the visible and intelligible world, rather than plants, animals and material bodies and their images in general, since this would then contradict both the previous section and passage 534 a. The upper part of the line may be either the smallest or the largest section, depending on whether the line is evaluated positively or negatively. In the case that the line symbolises clarity, then the upper part is the largest, while if it symbolises obscurity, the upper part will be the smallest, because the lesser evil is good. But an inversion is also possible: no section can be made by the άκρον καί μέσον λόγον (“extreme and middle ratio”), i.e. geometrical proportion or the golden section, because the divided segmen would then be asymmetrical and disproportional to each other. The proportion of the segments Plato mentions, intellection : opinion = intelligence : belief = reason : conjecture, albeit arising from different ratios, is fully justified based on certain attributes of proportions, because the smaller segments are included in pairs in the larger. This division may be represented by musical notes. I also believe it likely that the ratio of the first section is 3 and that of the second section is 2, in which case we have a division of the double and triple interval, as with the division of the soul in Timaeus. | en |
| heal.publisher | Πανεπιστήμιο Ιωαννίνων. Φιλοσοφική Σχολή. Τμήμα Φιλοσοφίας, Παιδαγωγικής και Ψυχολογίας | el |
| heal.journalName | Δωδώνη: Μέρος Τρίτο: επιστημονική επετηρίδα του Τμήματος Φιλοσοφίας, Παιδαγωγικής και Ψυχολογίας της Φιλοσοφικής Σχολής του Πανεπιστημίου Ιωαννίνων; Τόμ. 38 (2016-2017) | el |
| heal.journalType | peer-reviewed | el |
| heal.fullTextAvailability | true | - |
| Appears in Collections: | Τόμος 38 (2016-2017) | |
Files in This Item:
| File | Description | Size | Format | |
|---|---|---|---|---|
| Περί του νοητού και ορατού κόσμου κατά Πλάτωνα.pdf | 537.39 kB | Adobe PDF | View/Open |
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