Abstract in Portuguese:

Resumo: Epicteto segue a ortodoxia estoica - e a própria definição de Zenão - ao enfatizar a importância da lógica para detectar sofismas. Ele chega a afirmar que é uma virtude que engloba quatro outras: cuidado, cautela, irrefutabilidade e seriedade. Neste artigo argumentamos que o interesse de Epicteto no teste de representações se estende também a premissas e argumentos. O filósofo deve compreender as consequências do que foi concedido, oferecer demonstrações válidas, acompanhar as demonstrações dos seus interlocutores e, em última análise, ser capaz de detectar sofismas. Esses sofismas, bem como as premissas e argumentos a eles relacionados, são frequentemente caracterizados por Epicteto como persuasivos (pithanon). Argumentamos que o que ele quer dizer com isto é que os sofismas e os seus componentes são enganosos, muitas vezes deliberadamente. Para fazer tal juízo, entretanto, o filósofo deve dominar a dialética estoica e o estudo dos sofismas.

Abstract in English:

Abstract: Epictetus follows Stoic orthodoxy - and Zeno’s own definition - by emphasizing the importance of logic in detecting sophisms. He goes so far as to assert that it is a virtue that subsumes four others: carefulness, caution, irrefutability and seriousness. In this paper, we argue that Epictetus’ interest in the testing of presentations extends also to premises and arguments. We demonstrate how Epictetus, following Chrysippus, creates a systematic approach to understanding sophisms/arguments. The philosopher must understand the consequences of what has been granted, offer valid demonstrations, follow the demonstrations of his interlocutors, and ultimately be able to detect sophisms. These sophisms, as well as the premises and arguments connected with them, are often characterized by Epictetus as pithanon. We argue that what he means by this is that the sophisms and their components are deceptive, often deliberately so. To make such a judgement, however, the philosopher must master Stoic dialectics and the study of sophisms.

Abstract in Portuguese:

Resumo: Partindo do pressuposto de que a Odisseia, enquanto narrativa do regresso, é um poema que enaltece a capacidade heróica de manter-se vivo, este artigo irá explorar o cenário em que o poema se desenrola, a partir do ponto de vista das ameaças que recaem sobre Odisseu e das quais ele precisa se esquivar. Nesse sentido, a proposta é analisar três elementos, crescentes em importância, que contribuem para a formação de um panorama de suspense, aventura e risco para o herói, a saber: o mar, a função que a saga dos Atridas desempenha na trama e a prática da hospitalidade como regra a ser seguida para amenizar riscos, mas que é frequentemente quebrada ao longo do poema.

Abstract in English:

Abstract: Based on the assumption that the Odyssey, as a narrative of return, is a poem that praises the heroic ability to stay alive, this article will explore the setting in which the poem takes place, from the point of view of the threats that befall Odysseus and which he must evade. In this sense, our proposal is to analyse three elements, growing in importance, which contribute to the formation of a panorama of suspense, adventure and risk for the hero, namely: the sea, the role that the Atreids’ saga plays in the plot and the practice of hospitality as a rule to be followed to mitigate risks, but which is frequently broken throughout the poem.

Abstract in English:

Abstract: In the Laws, Plato revised the political project of the Republic, dependent on the figure of the philosopher-king. Having abandoned, in old age, the belief in individual virtue, he based his final political proposal on the legal norm, conceived as a collective expression of the rationality common to humankind and the cosmos. To develop this conception of law, Plato sought inspiration from the notion of cosmic justice of the first Ionian philosophers, and from Heraclitus in particular. In the Laws, Plato states that, due to the rationality that governs the cosmos, everything is always directed towards the good of the whole, and justice in the human sphere is the result of a law of attraction. By such law, the unjust man is attracted to where injustice prevails, and the just man to where justice overcomes. With this formulation of the problem of evil, the punishment of the wicked does not require the belief in the survival of the individual soul and a post-mortem judgment of the soul.

Abstract in English:

Abstract: The article shows that several studies on the meaning of νοῦς, νόησις, νοεῖν, and derivatives in pre-Platonic literature, especially in Homer, but also in some pre-Socratic thinkers, have concluded that these terms are never used in strictly abstract situations, but, on the contrary, always appear linked to emotions connected to concrete events. Plato is certainly the main “author” to be studied when it comes to the use of this terminology in cognitive functions. Indeed, he was the first to systematize a specialized vocabulary for these functions, and emphatically use these terms in passages of the Middle dialogues, when, according to Aristotle’s account of his Philosophy, in Metaphysics A 6, unlike Socrates, he began to suppose that the essence (οὐσία) of things is not in the things themselves, but lies beyond them, thus creating a separation (χωρισμός) which will be the fundamental source of all the difficulties concerning the “Theory of Ideas”. After hypothesizing the existence of the Ideas, abstract entities he considered more real than material ones, he created a special type of apprehension capable of capturing invisible, intelligible entities, νόησις, thus introducing a new dimension of reality: a previously non-existent, invisible, and radically abstract one. Based on these assumptions, the article ends by raising a series of questions to be addressed in a future approach to the same subject.

Abstract in English:

Abstract The Stoics, particularly Chrysippus, are often criticized for their dismissal of children’s emotions and their ambiguity on children’s emotional development. While they claimed that children lack genuine emotions, they seem to acknowledge that certain emotional states in children are problematic. Galen tried to resolve this “dilemma” by presupposing a persistent irrational part or power within the soul that was capable of generating emotions. This paper challenges this interpretation by zooming in on pleasure for analysis. It argues that the Stoics, in addition to attributing neutral sensory pleasure to children, seem to suggest that children experience a form of quasi-pleasure analogous to mental pleasure or delight. However, this distinct “pleasure” does not arise from a persistent irrational aspect of the soul, but rather from erroneous perceptions and quasi-beliefs about what is the good, which may later develop into a full-fledged belief. Due to pleasure’s good-like appearance, without appropriate guidance and a favorable environment, children’s impulse to preserve the constitution in accordance with nature may transform into a pleasure-seeking impulse. However, in view of its incentive power to achieve valuable things, pleasure can play a positive role in children’s emotional education.

Abstract in Portuguese:

Resumo Este artigo analisa as duas recensões latinas da Historia Apollonii Regis Tyri à luz da tradição manuscrita, da crítica filológica e dos estudos da tradução, com o objetivo de demonstrar que a chamada Recensão B constitui não apenas uma versão estilisticamente revista da Recensão A, mas uma reescritura ideologicamente orientada. Partindo da hipótese, hoje amplamente aceita, de que ambas as recensões remontam, em graus distintos, a um original grego perdido, examina-se de que modo a Recensão B intensifica processos de elevação estilística, moralização e cristianização, eliminando ou atenuando traços pagãos preservados, ainda que de forma híbrida, na Recensão A. Após uma breve discussão sobre a transmissão textual e sobre os modelos explicativos de Klebs e Kortekaas, o artigo apresenta uma síntese da narrativa e desenvolve uma análise comparativa de vinte e três passagens selecionadas da obra. Essa comparação evidencia intervenções sistemáticas na linguagem, na caracterização das personagens, no tratamento da violência, da sexualidade e da religiosidade, bem como na substituição de referências astrológicas, mitológicas e cultuais por formulações compatíveis com um imaginário cristão. Com base em autores como André Lefevere, Gideon Toury e Susan Bassnett, argumenta-se que a Recensão B pode ser compreendida como uma tradução ideológica, isto é, como uma reescritura que adapta o romance helenístico tardio às expectativas culturais e religiosas de um novo público. Desse modo, a Historia Apollonii revela-se não apenas como objeto filológico, mas também como testemunho privilegiado dos processos de mediação cultural, reinterpretação religiosa e transformação literária que marcaram a passagem do mundo pagão ao cristão na Antiguidade Tardia.

Abstract in English:

Abstract This article examines the two Latin recensions of the Historia Apollonii Regis Tyri through the combined perspectives of manuscript tradition, philological criticism, and translation studies, with the aim of demonstrating that the so-called Recension B is not merely a stylistically revised version of Recension A, but an ideologically oriented rewriting. Starting from the now widely accepted hypothesis that both recensions ultimately derive, to different degrees, from a lost Greek original, the study investigates how Recension B intensifies processes of stylistic elevation, moralization, and Christianization, while eliminating or attenuating pagan elements that Recension A still preserves in hybrid form. After a brief discussion of the textual transmission and of the competing explanatory models proposed by Klebs and Kortekaas, the article offers a concise narrative summary and proceeds to a comparative analysis of twenty-three selected passages. This comparison reveals systematic interventions in language, characterization, and the treatment of violence, sexuality, and religiosity, as well as in the replacement of astrological, mythological, and cultic references with formulations compatible with a Christian imaginary. Drawing on the work of André Lefevere, Gideon Toury, and Susan Bassnett, the article argues that Recension B may be understood as an ideological translation, that is, as a rewriting that adapts the late Hellenistic novel to the cultural and religious expectations of a new audience. In this way, the Historia Apollonii emerges not only as a philological object, but also as a privileged witness to the processes of cultural mediation, religious reinterpretation, and literary transformation that marked the transition from the pagan to the Christian world in Late Antiquity.

Abstract in English:

Abstract In the following paper, I examine the Epicurean conception of the relation between the virtue of prudence and the pleasant life by means of a discussion of two Epicurean theses, which I label “Inseparability” and “Causality.” Inseparability asserts that prudence is inseparable from the pleasant life, while Causality asserts that prudence is a cause of the pleasant life. I discuss each of these theses in turn as well as their combination, namely, the thesis, which I label “Causal Inseparability,” that prudence is a necessary and sufficient cause of the pleasant life. I argue that, in light of Causal Inseparability, prudence is best seen as what I call a “rational” cause of the pleasant life, that is, a cause that furnishes reasons for and thereby rationally necessitates pleasure.

Abstract in English:

Abstract This article presents an annotated translation of Diogenes Laertius’ Life of Aristotle (Vita Laertiana). A second article will follow, offering annotated translations of three further biographies-the Vita Hesychii, the Vita Vulgata, and the Vita Latina. Taken together, these texts constitute the complete Greek biographical tradition of Aristotle, both direct and indirect, with the exception of the severely incomplete Vita Marciana and the fragmentary, largely derivative,Vita Lascaris. The translations of all four biographies form part of the new edition of Aristotle’s works edited by C. D. C. Reeve for Hackett Publishing and are presented here with minor changes and an expanded version of the original notes.

Abstract in English:

Abstract This article presents an annotated translation of three biographies of Aristotle - the Vita Hesychii, the Vita Vulgata, and the Vita Latina. Together with Diogenes Laertius’ Life of Aristotle (Vita Laertiana), previously published in Archai, they constitute the complete Greek biographical tradition of Aristotle, both direct and indirect, with the exception of the severely incomplete Vita Marciana and the fragmentary, largely derivative,Vita Lascaris. The translations of all four biographies form part of the new edition of Aristotle’s works edited by C. D. C. Reeve for Hackett Publishing and are presented in Archai with minor changes and an expanded version of the original notes. For contextual information, the reader is referred to Archai (v.º 36, e03608pt1).