The heristic argument with which Meno questions the possibility of inquiry and knowledge is tackled by Socrates through the reference to an archaic and religious doctrine, according to which the soul is immortal and has seen all things. Through this reference Socrates actually wants to affirm the affinity between the soul and the world of forms. So behind the myth of the prenatal vision of forms by the soul Plato intends to assert the ontological condition of the soul, that is, (...) its affinity to forms. (shrink)

O tema da natureza da virtude e de sua transmissibilidade atravessa quase todos os diálogos da juventude de Platão, isto é, os considerados “diálogos socráticos”. Este adquire uma relevância central no Protágoras e no Mênon, o qual se abre exatamente com a interrogação acerca da maneira de adquirir a virtude. No curso do diálogo, a arete assume um significado eminentemente político: Mênon pergunta a Sócrates como se pode obter sucesso no campo político, como se pode adquirir reconhecimento social. A tese (...) em torno a qual se desenvolve a conversação assume a identidade de virtude e conhecimento (episteme). Todavia, a consequência que deriva da assunção desta tese, isto é, o princípio com base no qual a virtude, enquanto conhecimento, seja ensinável, é refutado por meio do célebre “argumento empírico”: a ausência de homens capazes de transmitir a sua virtude aos filhos demonstra que essa não é ensinável, e ,portanto, não é conhecimento. Sócrates propõe, então, situar na opinião correta (orthe doxa) a fonte da virtude política. Todavia, a validade do argumento empírico resulta muito incerta, uma vez que parece fundar-se na ambiguidade do significado do termo didakton, que quer dizer seja “ensinável” seja efetivamente “ensinado”. Também a tentativa de fundar a virtude na theia moira deve ser tratada com certo ceticismo. Na realidade, Sócrates alude, no fim do diálogo, à possibilidade de que exista um homem que seja virtuoso e que seja também capaz de ensinar a virtude a outro homem: este homem extraordinário é naturalmente o próprio Sócrates. (shrink)

O Teeteto de Platão é um diálogo maiêutico não propositivo. Nele, Platão não apresenta a sua própria epistemologia, mas discute as posições de alguns autores contemporâneos, entre os quais Protágoras. Ele aplica o procedimento maiêutico à doutrina protagoreana para demonstrar que uma semelhante concepção não é sustentável.

Un debat tres vif eut lieu parmi les commentateurs medioplatoniciens sur le rapport entre la forme du bien de la Republique et le demiurge du Timee. Certains d’entre eux, comme Plutarque et Atticus, parvinrent a identifier ces deux entites, d’autres, comme Numenius, a situer les deux principes dans une relation hierarchique, en attribuant au bien la qualification de ≪premier dieu≫ et de pere et au demiurge celle de ≪second dieu≫ et de producteur. Cet article se propose d’examiner la question de (...) l’identite de la forme du bien avec le demiurge sur des bases nouvelles, en prenant comme point de depart une interpretation metaphorique de la figure du demiurge, qui ne se presente pas comme un principe metaphysique independant, mais comme une description metaphorique de l’element causal‑efficient du monde des formes, c’est a dire du vivant intelligible. Le demiurge coinciderait donc avec la totalite active et dynamique du monde intelligible. Dans la seconde partie de l’article est prise en consideration l’hypothese que la superiorite de la forme du bien par rapport aux autres formes est du meme genre que celle du demiurge, dans la mesure ou le bien aussi peut etre compris comme la totalite du kosmos intelligible. Il s’agit d’une hypothese qui ne va pas sans difficultes, mais qui merite d’etre examinee jusqu’au bout. (shrink)

“The Draft UNCITRAL Digest and Beyond” is one of the most useful single volumes available on the CISG. It includes the full text of the draft “UNCITRAL Digest” which catalogues the cases and arbitral awards to date that have interpreted and applied the CISG on an article by article basis. “The Digest and Beyond” includes also commentary by eminent CISG scholars that addresses issues not yet considered in the cases. With more than 1000 decisions applying the CISG in courts and (...) arbitral tribunals around the world, the UNCITRAL Secretariat charged five CISG experts from a variety of regions with the task of creating a digest of CISG case law. “The Digest and Beyond” includes the draft “UNCITRAL Digest”, even before it is released officially by UNCITRAL. It also goes where the authors of the Digest were not allowed to go, given the narrow mandate within which the drafters were asked to work. Its chapters build upon the work of the “UNCITRAL Digest”. The Digest describes the reasoning and results of existing CISG cases; in “The Digest and Beyond”, the Digest authors analyze those cases, and discuss issues that have not yet arisen in the case law. Thus, in many ways, “The Digest and Beyond” provides scholarship that can direct future cases in areas that have not yet been considered by courts and arbitrators as well as in areas in which contradictory court decisions exist. (shrink)

Will the new Rome I Regulation meet its goals - to improve the predictability of the outcome of litigation? - to bring certainty as to the law applicable and the free movement of judgments? - to designate the same national law irrespective of the country of the court in which an action is brought? The most important features of this instrument were outlined and discussed by distinguished legal experts from all over Europe and beyond at the conference "The Rome I (...) Regulation", held in Verona on March 2009. This first book in English on the Rome I Regulation contains the papers submitted to that conference. (shrink)

Being in force in 70 countries around the world and covering more than two thirds of world trade, the 1980 United Nations Convention on Contracts for the International Sale of Goods is considered to be the most successful convention promoting international trade. According to many commentators, this success is due to the fact that, amongst others, the Convention does not directly impact the domestic law of the various legal systems, as it applies only to international â?? as opposed to purely (...) domestic â?? contracts. The Convention, in other words, does not impose changes in the domestic law, which makes it easier for States to adopt the Convention. This does not mean, however, that the Convention does not have any impact on the domestic law at all. This book analyzes â?? through 24 country reports, as well as a general report submitted to the 1st Intermediate Congress of the International Academy of Comparative Law held in November 2008 in Mexico City â?? to what extent the Convention de facto influences the domestic legal system. In particular, the book examines the Convention's impact on legal education, on the practice of law, as well as on the style of court decisions. (shrink)

This article replies to the critical note by Trabattoni pp. 69-107). The author defends his interpretation of Plato's Theaetetus against Trabattoni's objections, arguing that the maieutic and peirastic character of the dialogue explains its negative or aporetic conclusion. For the failure of all the attempts to define knowledge in the dialogue doesn't mean that, according to Plato, knowledge is not possible for men or that it can be identified with doxa; on the contrary, Plato clearly states that the philosopher, i.e. (...) the dialectician, is absolutely able to attain the perfect knowledge of the forms. The subsequent failures in the Theaetetus, particularly the last two, depend on the admission of an "additive model'' according to which knowledge is "doxa plus something'', an epistemological attitude that is explicitly rejected in the Meno. (shrink)

O propósito deste ensaio é o de investigar as razões pelas quais a educação de Alcibíades por Sócrates não é tão exitosa quanto a educação de Sócrates por Diotima. Em outras palavras: qual é o motivo da derrota de Sócrates enquanto educador? Segundo a minha interpretação, enquanto Sócrates aprende de Diotima a scala amoris com a separação ontológica entre entidades materiais e imateriais, isto é, ideais, Alcibíades não recebe esta mesma teoria de Sócrates. A falta deste conhecimento (isto é, dos (...) princípios metafísicos do platonismo) é a razão pela qual Alcibíades pode propor a Sócrates a troca da verdade (isto é, da verdadeira virtude) pela opinião (a beleza corporal). (shrink)