Der Euagoras des Isokrates: Ein Kommentar by Evangelos Alexiou

By Evangelos Alexiou

Die heutige Forschung findet allmahlich einen neuen Zugang zu Isokrates, dem griechischen Redner des four. Jh. v. Chr., der dem 19. und teilweise dem 20. Jh. aufgrund von platonischem Einfluss eher fremd geblieben struggle. Der isokratische Euagoras, ein Enkomion auf den kyprischen Konig Euagoras I., ubte einen entscheidenden Einfluss bei der Etablierung und Entwicklung des Prosa-Enkomions aus. Die vorliegende Arbeit ist die erste moderne kommentierte variation des isokratischen Euagoras. Das Buch bietet eine ausfuhrliche Einleitung, den griechischen textual content und einen interpretierenden Kommentar.

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The main point of both Plato’s divided line analogy and the allegory of the cave in Republic is that Forms are only intelligible entities and are not at all sensible things, which is the view Socrates has defended earlier when he distinguished Forms from the “visible” things by saying that the former are only “apprehended by reason” (130a). Overall, I think it would be utterly ludicrous for Plato to seriously criticize his TF on the grounds on which Parmenides has just criticized it. There is, however, an implied joke in all this.

Unjust,” and “pious things . . ” They appear in this manner because “each” one of the attributes actually “always [partakes of] both opposites,” and are, as such, intermediary entities (479a–b). The foregoing discussions tell us three crucial things. First, Forms are not intermediaries and are thus not entangled in the perplexities of their instances. For instance, the numerical one—or any one thing—contains two halves and, as a whole, is the double of each one of its halves. Thus it entails contraries.

I will insist, however, that Plato makes Parmenides make “the same thing appear . . like and unlike, or one and many, or again at rest and in motion” in Parmenides, part II. The first explicit mention of Parmenides’s name in Plato’s dialogues appears in Symposium, where he is mentioned, in passim, in two related passages. In the first passage, Phaedrus declares that Love is a great god, one of the first to be worshipped. He justifies his claims with the authority of Hesiod, Acusilaus, and Parmenides.

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