Aratus’ Phaenomena calls upon its reader to scrutinize the letters of the text as carefully as the stars and constellations that form its subject matter. The poem abounds with clever letter-play and wordplay, and its reception too is characterized by verbal cleverness, as later authors vie with Aratus and one another to create ingenious textual effects. Among the best-known examples is the word ἄρρητον at Phaen. 2, a witty hidden sphragis for Aratus, who nowhere in his work directly names (...) himself. Later poets picked up on this pun: Callimachus speaks of the λεπταὶ ῥήσιες Ἀρήτου, repeating the verbal root of ἄρρητον in ῥήσιες and its sound in Ἀρήτου. Leonidas of Tarentum meanwhile rates Aratus ‘second after Zeus’, acknowledging the hidden sphragis, which follows directly after the invocation of Zeus in line 1 of the Phaenomena. (shrink)

It is characteristic of A. to use words that occur only once in Homer, and such a word is ρρητος. In Od. 14. 466 it describes the remark that is better left unspoken, πέρ τ' ρρητον μεινον. But it has the distinction of occurring once also in Hesiod, and this time it is used of men without fame, ητοί τ' ρρητοί τε Διòς μεγάλοιο κατι . It is clearly this line in Hesiod's proem that A. is echoing in his own, (...) and in the same kind of sense, though, as Martin points out, A. ‘renverse en quelque sorte une expression d'Hésiode’. In the Phaenomena it is Zeus who is always being celebrated by men. The idiom with ν and negative is used by Plato, Lg. 793 b, οτε νόμους δε προσαγορεύειν ατ οτε ρρητα ν, and it may have been a familiar expression. But here in A., with the emphatic οδέποτε, it does seem rather contrived, and this may account for the fanciful explanation in the scholia that Zeus here represents the air we use every time we speak. The phrasing is certainly designed to give the maximum emphasis to ρρητον, which comes in enjambement at the beginning of the second line and is then followed by a strong sense pause. It is tempting, therefore, to suggest that the poet is indulging in a kind of pun on the sound of his own name, which usually has a long α in its first syllable and sometines η in its second: e.g. Call. Epigr. 27. 4 ρήτου σύντονος γρυπνίη, and Leonidas, A.P. 9. 25. 1 γράμμα τόδ' ρήτοιο δαήμονος. Other Hellenistic poets have contrived puns on the derivation oftheir names: Philodemusin A.P. 5. 115, Meleager in A.P. 12. 165, and Crates in A.P. 11. 218. 4. Closer to A. is the story recorded in the ancient biographical tradition of Antigonus complimenting the poet with the pun εδοξóτερον ποιες τòν Eδοξον. (shrink)

A través de la copia y reinterpretación de Phaenomena se inicia el trabajo de catalogación estelar más completo de Occidente. Pero más allá de la matriz astronómica del poema, la reelaboración mítica realizada por Arato evidencia un esfuerzo de asimilación cultural y ordenamiento de la bóveda celeste. El cielo del siglo III a.e.c. aparece como materia viva semiótica, poetizable y divulgable, dispuesta como un λóγος para el bienestar del hombre, quien es un lector potencial de signos que le permiten (...) intervenir en el mundo. En este trabajo nos centramos en el pasaje de las Osas (vv. 26-44) como paradigma de análisis. (shrink)

The present article discusses how linguistic and stylistic considerations are significant and even critical to the acceptance, survival, and ultimately to the canonical status of literary works. The choice of subject, style and the translation process are factors which influenced the status and fate of many literary compositions. We use this criterion to examine the case of Aratus' Phaenomena, one of the most successful poems of antiquity. Our paper focuses on how the survival and popularity of Aratus' poem were (...) affected by its being translated into Latin by Cicero, Germanicus and Avienus. El presente artículo discute de qué modo consideraciones lingüísticas y estilísticas son significativas o incluso críticas para la aceptación, la supervivencia y en última instancia para el status canónico de una obra literaria. La elección del tema, el estilo y los procesos de traducción son factores que influenciaron el status y la suerte de muchas composiciones literarias. Usamos este criterio para examinar el caso de los Phaenomena de Arato, uno de los poemas más exitosos de la antigüedad. Nuestro artículo analiza de qué modo las traducciones de Cicerón, Germánico y Avieno contribuyeron a su popularidad y supervivencia. (shrink)

El presente artículo discute de qué modo consideraciones lingüísticas y estilísticas son significativas o incluso críticas para la aceptación, la supervivencia y en última instancia para el status canónico de una obra literaria. La elección del tema, el estilo y los procesos de traducción son factores que influenciaron el status y la suerte de muchas composiciones literarias. Usamos este criterio para examinar el caso de los Phaenomena de Arato, uno de los poemas más exitosos de la antigüedad. Nuestro artículo (...) analiza de qué modo las traducciones de Cicerón, Germánico y Avieno contribuyeron a su popularidad y supervivencia. (shrink)

Translating in his Arati Phaenomena the Aratean myth of Orion and the scorpion, Germanicus introduces a series of allusions to the parallel episode in the proem of Nicander’s Theriaka, which was modelled in turn on the passage of Aratus’ Phaenomena. In so doing, Germanicus emphasizes the intertextual connection between the two hellenistic poems, and incorporates both of them in his Aratean translation. At the same time, some of these Nicandrean borrowings are reformulated through the use of Virgilian vocabulary. (...) The Orion episode can therefore be seen as a sample of Germanicus’ poetical technique and allusive art, highlighting the various components of his refined literary culture. (shrink)

In lines 646–60 of his translation of Aratus’ Phaenomena, Germanicus narrates the story of Orion, the mythical hunter killed by a scorpion sent by Diana because of his attempt to rape the goddess, and then transformed into a star. In particular, line 651 describes Orion's hunting:nudabatque feris angusto stipite siluas.

ABSTRACTThis article draws attention to the presence of a previously unnoticed transliterated telestich in the transformation of stones into bodies in the episode of Deucalion and Pyrrha in Ovid's Metamorphoses. Detection of the Greek intext, which befits the episode's amplified bilingual atmosphere, is encouraged by a number of textual cues. The article also suggests a ludic connection to Aratus’ Phaenomena.

This book offers a new description of the significance of Hesiod's 'myth of the races' for ancient Greek and Roman authors, showing how the most detailed responses to this story go far beyond nostalgia for a lost 'Golden' age or hope of its return. Through a series of close readings, it argues that key authors from Plato to Juvenal rewrite the story to reconstruct 'Hesiod' more broadly as predecessor in forming their own intellectual and rhetorical projects; disciplines such as philosophy, (...) didactic poetry and satire all engage in implicit questions about 'Hesiodic' teaching. The first chapter introduces key issues; the second re-evaluates the account in Hesiod's Works and Days. A major chapter outlines Plato's use of Hesiod through close study of the Protagoras, Republic and Statesman. Subsequent chapters focus on Aratus' Phaenomena and Ovid's Metamorphoses; the final chapter, on the Octavia attributed to Seneca and Juvenal's sixth Satire, broadens ideas of Hesiod's reception in Rome. (shrink)

Die Ausgabe innerhalb der Philosophischen Bibliothek bietet den vollständigen Wortlaut der beiden Originalausgaben von 1781 und 1787. Der Kantische Text wurde unter Wahrung der Interpunktion und sprachlicher Eigenheiten sehr behutsam an die heutigen orthographischen Regeln angeglichen. Die semantisch bedeutenden Korrekturvorschläge späterer Herausgeber sind, wo sie nicht in den Text Aufnahme gefunden haben, am Fuß der Seite verzeichnet. Alle wesentlichen Unterschiede zwischen den Originalausgaben sind durch Kursivdruck hervorgehoben, größere Abweichungen ganzer Textstücke – etwa in der Einleitung und im Kapitel über (...) class='Hi'>Phaenomena und Noumena – wurden synoptisch gegenübergestellt, so daß Art und Umfang der Umarbeitung unmittelbar abgelesen werden können. (shrink)

Die Ausgabe innerhalb der Philosophischen Bibliothek bietet den vollständigen Wortlaut der beiden Originalausgaben von 1781 und 1787. Der Kantische Text wurde unter Wahrung der Interpunktion und sprachlicher Eigenheiten sehr behutsam an die heutigen orthographischen Regeln angeglichen. Die semantisch bedeutenden Korrekturvorschläge späterer Herausgeber sind, wo sie nicht in den Text Aufnahme gefunden haben, am Fuß der Seite verzeichnet. Alle wesentlichen Unterschiede zwischen den Originalausgaben sind durch Kursivdruck hervorgehoben, größere Abweichungen ganzer Textstücke – etwa in der Einleitung und im Kapitel über (...) class='Hi'>Phaenomena und Noumena – wurden synoptisch gegenübergestellt, so daß Art und Umfang der Umarbeitung unmittelbar abgelesen werden können. (shrink)

The article provides a reconstruction of Eudoxus' approach to simultaneous risings and settings in his two works dedicated to the issue: the Phaenomena and the Enoptron. This reconstruction is based on the analysis of Eudoxus’ fragments transmitted by Hipparchus. These fragments are difficult and problematic, but a close analysis and a comparison with the corresponding passages in Aratus suggests a possible solution.

Much recent work on Aristotle's Categories assumes that there is an ontological theory presented in that work and tries to reconstruct it on the basis of the slender evidence in the book. I claim that this is misguided. Using a distinction made by G.E.L. Owen between theory and the "phaenomena", I argue that the Categories is mainly concerned with setting out the phenomena -- the intuitions that any ontology must explain. This thesis has consequences for the interpretation of Aristotle's (...) ontological writings. I explore some of these. (shrink)

La noción de identidad se presenta en Descartes como una idea guía que podremos ver reaparecer bajo múltiples formas en diversas etapas de la reflexión cartesiana y que se extenderá a aspectos tan diversos de su pensamiento como su teoría del conocimiento y de la ciencia, su teología o su ontología. Para él, conocer es reconstruir identidades. La segunda parte del trabajo trata de sugerir cómo la noción misma de subjetividad y de su identidad es el precipitado de discursos muy (...) diferentes y hasta contradictorios, y que es de esa suerte de heterogeneidad de contextos de donde provienen en ocasiones las paradojas y ambigiledades con las que la noción de sujeto se nos presenta en Descartes.In Descartes’ philosophy the notion of identity is a guide-idea which is extended to many aspects of bis thought, namely his theory of knowledge, theory of science, ontology or theology. Knowing br Descartes is to reconstruct identities partially faded away in the phaenomena. Furbermore, the second purpose of the paper is to suggest (bat (he notion of subjectivity and its identity is the result of different and even contradictory discourses. The ambiguity and paradox in Cartesian notion of «subject» come from the heterogeneity of those plural contexts from which it is generated. (shrink)

Die Begriffe "Erscheinung" und "Ding an sich" wurden im Laufe der Zeit vielmals interpretiert und wohl so oft mißinterpretiert. Der Hauptgrund der falschen Interpretationen von den obiegen Begriffen scheint ihr platonischer oder eher von Plato inspirierter Charakter za sein. Darunter verstehe ich eine solche Auslegung der Beziehung "Erscheinung" – "Ding an sich", in der sie als der Schein und die reale Wirklichkeit im Gegensatz zueinander stehen. Zu den wichtigsten und gleichzeitig konfusesten Texten von Kant, die er dem Problem gewidmet hat, (...) gehört der Kapitel von der "Kritik der reinen Vernunft": "Phaenomena und Noumena". Meine Arbeit ist ein solcher Analyse – und Interpretationsversuch von diesem Fragment, der einerseits den für die beiden Redaktionen (von der A und B Kritikausgabe) gemeinsamen und gleichzeitig den fundamentalen Sinn der Kantschen Lehre über "Erscheinung" und "Ding an sich" hervorhebt und vorstellt, andrereseits andere von Plato inspiriete Auffassungen dieses Problems als unberechtigt ablehnt. (shrink)

In this paper the history of formulas and their role in philosophy is discussed. The historical analysis of the first and second part considers both the phaenomena and the terminology. The first part tries to define or rather classify formulas, the second to identify first occurrences of formulas in different contexts. The third part studies some examples of the use of ›formulas‹ and formulas – in the work of Descartes, Kant, Frege, Adorno, and Lacan.

The remake that we have started of phenomenology since the Phenomenological Meditations (1992) has led us here to reexammine the question of transcendantal aperception and transcendental cogito such as it is known by Husserl. The problematic of phenomenalization and phenomenological schematism of phaenomena as but phaenomena leads to its decomposition in three architectonichal registers, whose common structure is each time that of a discordance into the accordance: register of off language with, its instable proto-temporalization, register of language with (...) its temporalizations in presence without a present that could be set, and utterly husserlian register of intentionnal meanings wich temporalize themselves in presents. In this context, the question of the Stiftung itself of eidetic husserlian a priori is examined. (shrink)

Der Autor beginnt mit einer Erörterung der Leibnizschen These, man müsse substantielle Formen annehmen, wenn man die inertia erklären wolle, und fragt dann, in welcher Weise man den Begriff der substantiellen Form zu dem in Beziehung zu setzen habe, was Leibniz über materielle Substanzen sagt. Der zentrale Begriff ist hier der Begriff der Repräsentation von einem bestimmten Gesichtspunkt oder einer bestimmten Lage aus, welche die Substanz von ihrer materia prima gewinnt. Bei der Erörterung der Frage, wie Leibniz' Substanzbegriff mit den (...) anderen Teilen seiner Philosophie zusammenstimmt, merkt der Verfasser an, Leibniz sei versucht zu sagen, materielle Dinge seien nur Phänomene. Aber diese Auffassung würde die konkreten Teile der Leibnizschen Philosophie zerstören. Davon abgesehen macht Leibniz es aufgrund seines Bestehens auf dem vollständigen In-sich-selbst-Enthaltensein (self-containedness) der Substanz schwer, die Einheit einer zusammengesetzten Substanz zu erklären. Anschließend behandelt der Autor einige Auffassungen, die er für Mißverständnisse Leibnizens hält. Wenn man behauptet, Raum und Zeit seien Ordnungen, so besagt das nicht, daß Monaden keine raum-zeitlichen Beziehungen zukommen. In gleicher Weise folgt aus der Behauptung, materielle Dinge seien phaenomena bene fundata, nicht, daß sie nur Repräsentationen im Geiste seien. Zum Schluß legt der Verfasser dar, daß Leibniz' scheinbar paradoxe Behauptung, Substanzen handelten nicht aufeinander, mit den'Lehren der modernen Wissenschaft übereinstimmt. (shrink)

Antonio González has developed a philosophical and theological approach about the notions of acts and things, specially in regard to his moral, social and political dimensions. His phenomenological philosophy is elaborated through intellectual combat with phaenomena, problems and aporias, not that much by means of interpretation of other works. Thence he extracts an idea of religion and a theology whose core is the liberation of the retribution, of the condemnation of poor and sinners, of the ecclesiastical Constantinianism, of the (...) state violence. In these pages I try to identify and even to criticize the phenomenology of the author so much respect to the acts and what in them emerge, as regarding the possibilities that it opens to the philosophical conceptualization of religions and to the political-theological character of Christianity. (shrink)

This article examines how narratives mediate human interactions with environments to create a sense of place and identity. We begin with a review of the Greek poem Phaenomena to see how constellations brought a human dimension to the cosmos as well as a sense of predictability. A review of Jean-Paul Sartre’s Nausea illustrates the conception of indifferent space that erases the human presence, and how the imagination comes into play to fill the void. We examine how narratives work to (...) model aspects of environments and draw out meaning where before there was raw substance. Two seminal poems of Baudelaire then present a more subjective modeling of the environment. Pablo Neruda let his poetic vision be reflected in his three homes as protective playgrounds for his imagination. The article concludes that the models we examined are sheltering niches that help us feel at home in the world. As environments turn out to be more interactive, fragile, and complex than previously thought, our narratives also have to reflect on their impact on the sense of home they propose. (shrink)

In this article, the identification in different civilizations and eras of some cir-umpolar stars as the north pole star are reviewed, the main principles behind and crucial considerations in the past for forming the criteria for north pole star identification are scrutinized, and some profound differences in ancient and medieval views of it are discussed. The point of departure is the identification of the north polar star in Euclid’s Phaenomena as the star HR 4646, and its identification in the (...) Pahlavi Bundahišn and al-Ṣūfī’s Ṣuwar al-kawākib as HR 4893. Because of the inevitable transitory nature of the north pole star, the location of al-Ṣūfī’s north pole star in the manuscript tradition of his magnum opus during the centuries after him is also investigated in detail. A supplementary discussion is included on the confusion between two different entities—the pole of the celestial sphere and the pivot of an indigenous Arabic asterism envisioned as a millstone—in philological, lexical, and literary Islamic works, which chiefly stems from the vague terminology employed. (shrink)

With B. M. Pap. 273 , which consists of a number of fragments from a papyrus book containing an unknown epic on the subject of Dionysus and his Indian expedition, is bound up a small fragment, evidently by a different hand. This I have recently identified as from the Phaenomena of Aratus; and I therefore publish it here. Apparently no papyrus fragment of this poem has yet been discovered; there is, however, at Berlin a portion of a commentary on (...) Aratus, which has been published by Maass in his Commentariorum in Aratum Reliquiae, Berlin, 1898, pp. 556–558. (shrink)

Theocritus' twenty-second idyll is cast in the form of a hymn to the Dioscuri, who are addressed in the proem as saviours of men, horses, and ships. This opening section of the idyll is modelled loosely on the short thirty-third Homeric hymn, and like that hymn contains an expanded account of the twins' rescue of ships about to be lost in a storm. As is hardly surprising, Theocritus in reworking the Homeric hymn draws on other literary antecedents as well, and (...) like other Alexandrian poets makes prominent use of diction borrowed and adapted from the Homeric epics. At the same time, the proem also shares several points of contact, largely overlooked or disputed by previous scholarship, with the poetry of Theocritus' own contemporaries. In the present paper, I shall suggest that in the storm scene of the proem references to Aratus' Phaenomena and Apollonius Rhodius' Argonautica occur in a carefully arranged pattern with potentially significant implications for our understanding of the proem and the idyll as a whole. (shrink)

An eighth-century Latin version of a Greek edition of Aratus preserves valuable ancient scholarship on the Phaenomena, including material not preserved in Greek. Examination of over thirteen thousand Latin–Greek correspondences enables one to interpret passages of the Latin that have so far resisted analysis, including information about an ancient edition equipped with critical signs and commentary, ancient discussion of the primary narratee in Aratus and Homer, and the alternative proem to Anclides (SH 84).

Notiones sunt Entium, aut Respectuum. Entia sunt Res aut Modi. Res sunt substantiae aut phaenomenae. Substantiae sunt vel simplices vel compositae. Substantia simplex est Monas; Monas autem est vel primitiva Deus, a quo omnia; vel derivativa. Et ha[e]c vel perceptiva tantum, vel etiam sensitiva; et haec vel sensitiva tantum vel etiam intellectiva quae et spiritus appellatur. Rursus Monas vel est Anima corporis vel est separata; haec vel creata (ut plerique volunt etsi ego an creata sint monades corporis complures dubito) vel (...) increata Deus. Substantia composita est quae Unum reale. Huc enim ponere necesse est aut statuere solas Monades esse res; composita autem esse mera phaenomena. Phaenomena sunt aggregata ex substantiis, quae de certo modo exhibent[iii] percipienti, atque ita inter substantiarum [aggregata] a nobis considerantur.[iv] Uti per nostram cogitationem phenomena ex substantiis oriuntur, ita per Divinam Cogitationem oriuntur ex substantiis simplicibus composita, posito in Deo praeter intellectum accedere voluntatem, ut fiat ex multis unum; nam si tantum multa simul consideraret, phaenomena ex iis seu aggregata faceret, uti cum deus novit iridem aut eius proprietates. At cum inde debet oriri [seu] resultare novum Ens, oportet ut accedat divina voluntas. Porro hujus novi Entis partes non sunt Monades, sed sunt ejus fundamenta, uti puncta non sunt partes lineae. Hoc novum Ens constat ex materia et forma. Materia est ortum totale ex viribus passivis omnium Monadum; et Forma est ortum totale ex entelechiis primitivis omnium Monadum. Et hoc ortum cum non sit Modus sed aliquid absolutum[,] posset conservari a Deo destructis monadibus, et vicissim ipso destructo possent conservari Monades. Atque hoc est substantia corporea, quae est in perpetuu fluxu quam . Porro modificationes sunt accidentia quae ex accidentibus Monadum oriuntur.. (shrink)

The paper focuses on the deep relationships between the book and the modalities of production and diffusion of philosophic ideas from Plato to Galen. In order to explain such complex phaenomena, the evidences coming from literary sources will be compared to the results of philological and palaeographical examination of Greek papyri from Egypt bearing philosophical texts. These papyri have been found in different places and contexts and can be dated to different periods, from early Hellenistic to Imperial age: but (...) all of them can be connected to intellectual practices, scholarly habits and reading manners lasting for centuries. (shrink)

Kant's philosophy of history as well as his philosophy of religion are bound to his practical philosophy: both presuppose it and both belong to it as necessary supplementations. This fact, now, has time and again led to the attempt to interpret Kant's philosophy of right and of history on the one hand and his philosophy of morals and of religion on the other hand as being bound together within one and the same doctrine of the highest good. This attempt must (...) fail, and indeed from principal reasons, because the two fields never touch or, let alone, overlap each other. It actually is nothing other thanconfounding the world of phaenomena with the world of noumena, worldly matters with heavenly matters, the last end of nature with the final end of creation. (shrink)

In this paper I discuss the issue how far Presocratic cosmology can be regarded as scientific, giving attention to some examples of their explanations of physical phaenomena.

En el exordio de Argonáuticas, Apolonio emplea una serie de alusiones hímnicas que le otorgan a su poema una mayor profundidad de sentido y una textura literaria diferente. En este trabajo analizaremos cómo a partir de una serie de alusiones al exordio de Fenómenos de Arato, Apolonio introduce elementos del repertorio hímnico en su épica, y cómo fusiona la invocación épica a las Musas con la plegaria hímnica y cuáles son los significados y funciones de esta fusión. Estas alusiones presentan (...) al poema como una “nueva épica”, que enfatiza su novedad en la incorporación de elementos de otros géneros. In the exordium of the Argonautica, Apollonius makes a series of hymnic allusions that gives his poem a greater depth of meaning and a different literary texture. In this work we will analyze how, from a series of allusions to the exordium of the Phaenomena of Aratus, Apollonius introduces elements of the hymnic repertoire in his epic, and how he fuses the epic invocation to the Muses with the hymnic prayer and what are the meanings and functions of this fusion. (shrink)

Kant’s view that freedom is a “kind of causality” seems to conflict with his claim that the categories of the understanding – including causality – can only be applied objectively to sensible phaenomena, never to supersensible noumena, as freedom is only possible for the latter. I argue that only Kant’s theory of symbolic presentation, according to which the category of cause is applied merely analogically to freedom, can dispel this threatening inconsistency. Unlike it is commonly thought, one cannot here (...) use the category of cause in its unschematised form to think freedom as causality, for its mere logical significance does not suffice for the practical reality of freedom. Symbolic cognition in turn is not unschematised but indirect schematized presentation. Ultimately I will show that symbolic cognition is a necessary condition of moral agency – but not of morality itself – for without it we could not cognize and hence self-consciously use our freedom to act from the moral law. (shrink)

Der metaphysische Geist-Koerper Dualismus sowie, im Anschluss daran, die Subjekt-Objekt-Trennung in der Erkenntnithe-orie der Neuzeit, einschliesslich der transzendentalen Position I. Kants, sind, so die These des deutschen Philosophen Wilhlem Dilthey, auf eine ueberspitzt intellektualistische Ausdeutung des neuzeitlichen Prinzips der Phaenomena-litaet zurueckzufuehren. Auf der Basis dieses Intellektualismus wurde in der Philosophie eine unueberbrueckbare Kluft zwischen dem Bewusstsein und der aeusseren materialen Welt geschaffen, die am Ende die gegebene Reali-taetsgewissheit selbst nicht zu begruenden vermag. Im Gegensatz dazu prae-sentiert Dilthey ein monistisches (...) Prinzip des „Lebens“, das aller logischen Bezugnahme auf eine objektive Welt vorausgehen soll. Auf dieser Ebene etab-lieren sich Selbstbewusstsein und Bewusstsein des „Andreren“ zeitgleich und in gegenseitiger Bedingtheit. Dilthey legt diese Korrelation mittels einer pha-enomenologischen Analyse der grundlegenden Erfahrung der willkuerlichen Bewegung dar. Anhand dieser Analyse laesst sich zeigen, dass die Erfahrung der willkuerlichen Bewegung, welche von der Vostellung eines zu erreichnden Ziels geleitet wird, notwendigerweise mit der Erfahrung eines opponierenden Widerstandes einhergeht. Die Signifikanz von Entitaeten, die aeusserlich ge-genueber dem Selbst sind, manifestiert sich somit primaer unter Kategorien wie die der Bedeutsamkeit und der Zweckmaessigkeit. (shrink)

This paper focuses on the specific topic of oniric and prophetic praenotio, which Pomponazzi discussed in his main works. Pomponazzi aims at proving that dreams and prophecies are not inspired by Christian God, angels or demons, but are natural phaenomena, depending on divine, impersonal providence (fatum), which guarantees through astral movement the eternal preservation of human species.