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  1.  45
    Una Via Che Conduce Al Divino: La Homoiosis Theo Nella Filosofia di Platone.Salvatore Lavecchia - 2006 - V&P.
  2. Die oo in Platons Philosophie.Salvatore Lavecchia - 2005 - Perspektiven der Philosophie 31 (1):321-391.
    Dieser Beitrag zeigt, daß die Idee der,,Angleichung an Gott" als der Kern von Platons Philosophie betrachtet werden kann. Den Ausgangspunkt bildet eine skizzenhafte Erörterung des platonischen Philosophiebegriffs. Daran anschließend wird die Verwurzelung der oμoιωσιζ θεω in Platons Theologie hervorgehoben. Die Behandlung ihrer dem platonischen Denken immanenten Voraussetzungen wie ihres konkreten Inhalts führt schließlich im letzten Teil der Arbeit zu der Frage nach der Rolle der oμoιωσιζ θεω in den verschiedenen Dimensionen der platonischen Philosophie. So ergibt sich ein einheitliches Bild von (...)
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  3. Immagini della luce: dimensioni di una metafora assoluta.Salvatore Lavecchia (ed.) - 2019 - Milano: Mimesis.
     
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  4. Philosophie Und Initiationserlebnis in Platons Politeia.Salvatore Lavecchia - 2001 - Perspektiven der Philosophie 27:51-75.
  5. Schöpferischer Geist und Sprachreflexion.Wiebke Schrader, Salvatore Lavecchia, Paul Richard Blum, Hubert Benz & Heinz-Gerd Schmitz - 2001 - Perspektiven der Philosophie 27:11-152.
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  6.  12
    The Self as Image and Suddenness: Some Remarks on Plotinus’ Noetic Life.Salvatore Lavecchia - 2019 - Peitho 10 (1):103-112.
    This article focuses on certain dimensions of Plotinus’ notion of the noetic self, which so far have not received sufficient scholarly atten­tion. The evidence of Enn. V 8 makes clear the assumption about the inexhaustible generativity of the noetic self. This generativity implies an intimate relation with the notions of image and suddenness: the former is intended as a medium of unconditional self-transparency, whereas the latter is understood as pointing to the unlimited newness that is char­acteristic of the noetic life, (...)
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  7.  7
    La luce del Bene : l’essere e la coscienza, la materia e lo spirito. Su ciò che Platone tralascia nell’analogia fra il Bene e il sole.Salvatore Lavecchia - 2017 - Chôra 15:445-456.
    In Resp. 509c7 and 9 Socrates declares that he has omitted many things in the exposition of the analogy between the supreme Good and the sun. In fact Socrates’ exposition leaves some questions open which are seminal with regard to the interpretation of the aforesaid analogy : 1) Why Plato designates the sun as analogon of the Good? 2) Why the original manifestation of the Good consists in a plurality of intelligible beings? 3) Why the original manifestation of the Good (...)
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  8.  7
    Pindaro e le ΜΕΛΙΣΣΑΙ di Paro.Salvatore Lavecchia - 1996 - Hermes 124 (4):504-506.
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  9.  5
    Ἰδέα Τοῦ Ἀγαϑοῦ – Ἀγαϑὸν Ἐπέκεινα Τῆς Οὐσίας. [REVIEW]Salvatore Lavecchia - 2005 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 10 (1):1-20.
    In Plato’s Republic the prime cause of all things, the Good, is presented both as transcending every form of being and as the supreme Idea, that is to say as the supreme being. The inconsistency between these two characterizations seems to point to the paradoxical relation subsisting between the absolutely transcendent Good and its supreme self-revelation : by revealing itself, the ἀγαϑὸν ἐπέκεινα τῆς οὐσίας constitutes the highest being and therefore has to be considered to be identical with the ἰδέα (...)
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  10. Selbsterkenntnis und Schopfung eines Kosmos. Dimensionen der in Platons Denken.Salvatore Lavecchia - 2009 - Perspektiven der Philosophie 35 (1):115-145.
    Trotz der Zentralität des Begriffs σ^φια in Platons Denken wurden bis jetzt die nicht zahlreichen Stellen der platonischen Dialoge, wo die σ^φια direkt charakterisiert wird, nie einer angemessenen Analyse unterzogen. Ausgehend von diesen Stellen erweist sich die σ^φια als lebendige Einheit von Erkennen und Handeln, die auf der Erfahrung des höchsten Prinzips bzw. des Guten fußt. Die genannte Erfahrung führt den Menschen dazu, sich selbst zu transzendieren und dem Intellekt ν^υζ) ähnlich zu werden, der das Weltall erschafft und lenkt. Dadurch (...)
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  11.  2
    Agathology of Multiplicity. Considerations Concerning the Indetermined Duality.Salvatore Lavecchia - 2015 - Peitho 6 (1):59-70.
    This article intends to characterize the constructive function that the Indeterminate Duality may have played in Plato’s oral teaching. Far from being in itself – as some testimonia seem to suggest – the primary origin of evil, as origin of multiplicity the Indeterminate Duality can be perceived as intrinsically presupposed by Plato’s identification of the source of being with the supreme Good. The notion of good implicates for Plato namely an unconditioned impulse to relationality, which indicates that the supreme Good (...)
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  12.  4
    Pindaro fr. 282 Maehler:: Orione δαίμων ταμίας Νείλου?Salvatore Lavecchia - 1999 - Hermes 127 (3):372-375.
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  13. Agathologie

    Denken als Wahrnehmung des Guten oder: Auf der Suche nach dem offenbarsten Geheimnis.
    Salvatore Lavecchia - 2012 - Perspektiven der Philosophie 38 (1):9-45.
     
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  14.  4
    Pindaro ἑρμανεὺς σοϕός Considerazioni su Ol. 2, 85-86.Salvatore Lavecchia - 2000 - Hermes 128 (3):369-372.
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  15.  1
    Ἰδέα τοῦ ἀγαϑοῦ – ἀγαϑὸν ἐπέκεινα τῆς οὐσίας.Salvatore Lavecchia - 2005 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 10 (1):1-20.
    In Plato’s Republic the prime cause of all things, the Good, is presented both as transcending every form of being and as the supreme Idea, that is to say as the supreme being. The inconsistency between these two characterizations seems to point to the paradoxical relation subsisting between the absolutely transcendent Good and its supreme self-revelation : by revealing itself, the ἀγαϑὸν ἐπέκεινα τῆς οὐσίας constitutes the highest being and therefore has to be considered to be identical with the ἰδέα (...)
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