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During this very important and hugely unique ebook, position, commonality and judgment give you the framework in which works imperative to the Greek philosophical and literary culture are usefully positioned and reinterpreted. Greek lifestyles, it may be argued, used to be outlined by way of the interconnection of position, commonality and judgment.
In seinen neueren Veröffentlichungen tritt Jürgen Habermas immer wieder als prominenter Kritiker von Naturalismus und Szientismus auf. Er will die kommunikative Vernunft vor ihrer Reduktion auf die instrumentelle bewahren, ohne dabei hinter die Voraussetzungen dessen zurückzufallen, was once er nachmetaphysisches Denken nennt.
Additional info for Proclus on nature: philosophy of nature and its methods in Proclus' Commentary on Plato's Timaeus (Philosophia Antiqua)
69 For the evidence see Opsomer (: –). g. In Remp. –. 70 In Parm. – Cousin), esp. – (– Cousin): π τ ς φυσ ως τ ς κροτ της κα πηγα ας προϋπαρχο σης τ ν πολλ ν φ σεων). Note that nature is the source only of their appetitive powers ( ρεξις). The irrational souls owe their cognitive powers to the Demiurge (In Parm. – (– Cousin)). ff. )). Cf. In Remp. ff. for the relation φ σις, fate, and vegetative part/kind of soul, and why τ φυτ . . π φ σεως ν μασται. 71 Cf. Opsomer (: ).
Plato’s φ σις One of the difficulties Proclus must have encountered in describing a Platonic notion of nature concerns his source material: Plato himself hardly ever characterizes nature as such, let alone discusses it. Of course, in accordance with good Neoplatonic practice, the theory on φ σις offered is really that of Proclus, rather than Plato, but as we will see our commentator does find the source of his theory in Plato. 11 At Phaedo a ff. 12 Crudely speaking, nature here refers to the class of objects that are subject to generation and perishing.
For nature as form see Arist. Phys. ; cf. Met. XII a–. 26 Cf. Schneider (: ). For nature as source of motion see Arist. Phys. III b–, Cael. I b. 27 In Tim. . 28 In Tim. . Cf. Festugière (–: vol. I, n. ). 29 Arist. Phys. II b–. 30 Plato Laws X b ff. 31 In Tim. –. Perhaps Proclus is here confusing the Peripatetic theory that physical changes start from the four δυν μεις cold, warm, dry and moist (Arist. Meteor. g. at Arist. PA II a ff.