Inaug.-diss.--Mūnster. / Lebenslauf.

Inaug.-diss.--Mūnster. / Lebenslauf.

Inaug-Diss.-Leipzig. / Vita.

This paper is a study of the pre-Socratic, Milesian philosopher Anaximander, in light of the question concerning the rise of philosophy and its relation to myth in the sixth century B.C. We are restricting our inquiry to Anaximander to make our consideration of the myth/philosophy relation more manageable. Thus we will assume that Anaximander's thought is indicative of the general status of this relationship in his time and milieu. We chose Anaximander also because of the great diversity of interpretations of his thought in current pre-Socratic scholarship. Differences in approach to Anaximander reflect differences concerning the nature of pre-Socratic thought in general. Differences with regard to the pre-Socratics in turn reflect ultimate assumptions as to the nature of philosophy and the historical circumstances in which it arose. Therefore, a considerable part of our study will concern itself with the major Anaximander-interpretations in the literature, their key assumptions and their relationships to existing traditions in pre-Socratic research. This part of the study will be carried out in preparation for our own interpretation of Anaximander and the relation between myth and philosophy visible in his thought. The latter will be conducted in dialogue with the other interpretations and with a conscious awareness of its own hermeneutical assumptions.

This thesis explores the role the concept of divinity played in the physical theories of Anaximander of Miletus (c.610 – c.546 BCE), arguing that his work anticipated and helped create the metaphysical theories of Aristotle and subsequent thinkers. Focusing on Anaximander’s notion of the apeiron (the indefinite), the thesis claims: (1) that Anaximander used theological terms to describe a physical and ontological principle well before such concepts were elucidated by Aristotle himself; that he thereby (2) anticipated Aristotle’s potentiality-actuality distinction; and (3) identified the central flaws of the mode of explanation current in 6th-century BCE Miletus. The argument is supported by a conceptual schema which shows that Anaximander advanced an ambitious but ultimately unsuccessful metaphysical theory that assigned the apeiron both temporal and ontological priority, thereby serving as an early alternative to Aristotle’s Prime Mover. / Social Sciences and Humanities Research Council of Canada

Mediante o movimento filosófico ocorrido na Jônia e a investigação sobre a phýsis (inaugurada por seus primeiros sábios, na portuária Mileto), elegemos a cosmologia de Anaximandro como um terreno fecundo para explorar a noção grega de simetria. A partir de uma perspectiva geográfica, inicialmente, a originalidade dos gregos quanto à noção de justa medida será questionada, haja vista os conhecimentos astrológicos e matemáticos serem comuns na Babilônia e no Egito. Não obstante o ambiente cultural em seus portos comerciais e a arquitetura milésia demonstrarem indícios de um possível impacto oriental no pensamento grego, a partir dos fragmentos validados pela tradição doxográfica será notado que o problema quanto ao berço da noção de – harmonia e justa medida – era algo próprio da cultura grega e inerente à sua remota religiosidade. A retomada dessas noções remeterá à questão da arché e à sua divindade assumida por Tales, Anaximandro e Anaxímenes. O divino não era uma noção extrínseca ao pensamento milésio quanto ao elemento primeiro. Por isso, teremos como resultado dessa investigação alguns pressupostos nos quais a noção de simetria em Anaximandro – enunciada em seu ápeiron – poderia ser a partir do diálogo entre filosofia e orfismo, a assimilação do Uno, conforme testemunhou o papiro de Derveni. / Through the philosophical movements in Ionia and through researches made on phýsis (started by the first wise men in Miletus), we elected Anaximander‟s cosmology as a fertile ground for exploring the Greek notion of symmetry. From a geographical perspective, initially, the Greeks‟ originality towards the notion of a due measure will be questioned, since the astrological and mathematical knowledge were common in Babylon and Egypt. Although the cultural environment on the Milesian commercial ports and its architecture show evidences of a possible eastern impact on the Greek thought, it will be noted (from fragments validated by the Doxography tradition) that the problem with the birthplace of the notion of harmony and of due measure is something specific of the Greek culture and inherent to its remote religiosity. The resumption of these notions refers to the issue of arché and to its divinity assumed by Thales, Anaximander and Anaximenes. The divine was not an extrinsic notion to the Milesian thought towards the first element. Therefore, we will have as a result of this investigation some assumptions for which the notion of symmetry in Anaximander, stated in his ápeiron, could be, from the dialogue between philosophy and Orphism, an assimilation of the One, as witnessed in the Derveni papyrus. / Dissertação (Mestrado)

O foco inicial da pesquisa incide sobre os textos nos quais Nietzsche se dedica a tratar exclusivamente acerca dos primeiros filósofos gregos, são eles: A Filosofia na Época Trágica dos Gregos e Lições sobre os Filósofos Pré-Platônicos. Apesar de não terem sido publicados em vida pelo filósofo, a grande importância desses textos reside no fato de serem os únicos documentos nos quais se pode encontrar em Nietzsche a realização de um empreendimento sistemático de leitura e interpretação dos filósofos que precederam a existência de Platão. Dentre os pensadores abordados nesses textos, o trabalho privilegiou a leitura de Anaximandro e de Heráclito devido ao fato de terem sido tratados por Nietzsche como representantes de um núcleo temático comum. Os filósofos expressam modos distintos de tratar o problema crucial que a existência lhes apresenta: o problema da finitude de todos os entes que se determinam no tempo como individualidades. Anaximandro é o responsável por introduzir os questionamentos de ordem moral em filosofia. Ele se pergunta pela primeira vez acerca da existência em termos de valor. O filósofo justifica a presença de seres determinados e inevitavelmente finitos através da remissão a um ato criminoso original responsável por toda forma de existência individual. De acordo com o decreto do tempo, que prescreve a duração de cada um, a injustiça deste ato deverá ser inexoravelmente punida através da morte. Abre-se aí a perspectiva que depõe a culpa da própria existência e do sofrimento a ela inerente sobre o coração do vivente. Heráclito, por sua vez, concentra-se não mais sobre a tristeza que envolve a perda de todo aquele que uma vez veio a ser, sua resposta afirma a perene criação de novas formas como a suprema alegria que envolve a continuidade do processo de transformações que se chama vida. A onipresença da finitude é vista como sintoma da mais imperiosa justiça a atuar em todo desdobramento temporal. A motivação que preside todo o esforço desta pesquisa consiste em observar o modo como Nietzsche interpreta as concepções da existência apresentadas por esses dois filósofos gregos, para, em seguida, indicar o modo como as integra ao seu próprio pensamento. Tendo sido apontados esses dois caminhos, cada um com suas vertentes e complexidades próprias, será possível observar os desdobramentos futuros a que eles se sujeitam no sentido da formação e consolidação do escopo de problemas e questionamentos enfrentados por Nietzsche em momentos posteriores de sua obra filosófica. O objetivo final é mostrar que as leituras feitas por Nietzsche acerca desses pensadores não constituem uma porção estanque de sua filosofia, a qual poderia, sem maiores prejuízos, ser descartada dos questionamentos desenvolvidos e das soluções apontadas no período que corresponde à sua, assim chamada, maturidade filosófica. / The initial focus of the research focuses on the texts which Nietzsche devotes himself to deal exclusively on the first Greek philosophers, which are: Die Philosophie im tragischen Zeitalter der Griechen and Die Vorplatonischen Philosophen. Although they have not been published in life by the philosopher these texts are very important because it corresponds to the only documents where is possible to find in Nietzsche the execution of a sistematic undertaking of reading and interpretation of the philosophers prior to the existence of Plato. Among the thinkers broached on these texts, the work favoured on the reading of Anaximander and Heraclit due to the fact that they were treated by Nietzsche as representatives of a common thematic core. The philosophers express different ways to deal with the key problem that existence gives them: the problem of the finiteness of all entities that settle themselves in time as individuals. Anaximander is the responsible for introducing the questioning of moral in philosophy. He asks himself for the first time about the existence in terms of value. The philosopher justifies the presence of certain beings and unavoidably finite through the forgiveness of a original criminal act responsible for all individual existence form. According to the decree of time, which specifies the length of each one, the injustice of this act shall be punished inexorably with death. It opens up the outlook that testifies the fault of own existence and the suffering inherent to the existence over the living heart. Heraclit, in turn, will focus not about the sadness surrounding the loss of one who once came to be his reply asserts the perennial creation of new forms as the supreme joy that involves the continuation of the process of change that is called life. The omnipresence of finiteness is seen as a symptom of the most urgent justice to act in any deployment time. The motivation which manages the whole effort of this research is to observe how Nietzsche interprets the conceptions of existence submitted by these two Greek philosophers, to then try to show how integrate them as part of his own thinking. Having been pointed out those two tracks, each with its own slopes and complexities, will be possible to observe the future unfolding which they are subject to form and consolidate the scope of problems and questions faced by Nietzsche moments later, in his philosophical works. The ultimate goal is to show that the readings made by Nietzsche on these thinkers are not a tight portion of its philosophy, which could, without major damage, be discarded of questioning developed and the solutions outlined in the period that corresponds to his, so called, philosophical maturity.

O foco inicial da pesquisa incide sobre os textos nos quais Nietzsche se dedica a tratar exclusivamente acerca dos primeiros filósofos gregos, são eles: A Filosofia na Época Trágica dos Gregos e Lições sobre os Filósofos Pré-Platônicos. Apesar de não terem sido publicados em vida pelo filósofo, a grande importância desses textos reside no fato de serem os únicos documentos nos quais se pode encontrar em Nietzsche a realização de um empreendimento sistemático de leitura e interpretação dos filósofos que precederam a existência de Platão. Dentre os pensadores abordados nesses textos, o trabalho privilegiou a leitura de Anaximandro e de Heráclito devido ao fato de terem sido tratados por Nietzsche como representantes de um núcleo temático comum. Os filósofos expressam modos distintos de tratar o problema crucial que a existência lhes apresenta: o problema da finitude de todos os entes que se determinam no tempo como individualidades. Anaximandro é o responsável por introduzir os questionamentos de ordem moral em filosofia. Ele se pergunta pela primeira vez acerca da existência em termos de valor. O filósofo justifica a presença de seres determinados e inevitavelmente finitos através da remissão a um ato criminoso original responsável por toda forma de existência individual. De acordo com o decreto do tempo, que prescreve a duração de cada um, a injustiça deste ato deverá ser inexoravelmente punida através da morte. Abre-se aí a perspectiva que depõe a culpa da própria existência e do sofrimento a ela inerente sobre o coração do vivente. Heráclito, por sua vez, concentra-se não mais sobre a tristeza que envolve a perda de todo aquele que uma vez veio a ser, sua resposta afirma a perene criação de novas formas como a suprema alegria que envolve a continuidade do processo de transformações que se chama vida. A onipresença da finitude é vista como sintoma da mais imperiosa justiça a atuar em todo desdobramento temporal. A motivação que preside todo o esforço desta pesquisa consiste em observar o modo como Nietzsche interpreta as concepções da existência apresentadas por esses dois filósofos gregos, para, em seguida, indicar o modo como as integra ao seu próprio pensamento. Tendo sido apontados esses dois caminhos, cada um com suas vertentes e complexidades próprias, será possível observar os desdobramentos futuros a que eles se sujeitam no sentido da formação e consolidação do escopo de problemas e questionamentos enfrentados por Nietzsche em momentos posteriores de sua obra filosófica. O objetivo final é mostrar que as leituras feitas por Nietzsche acerca desses pensadores não constituem uma porção estanque de sua filosofia, a qual poderia, sem maiores prejuízos, ser descartada dos questionamentos desenvolvidos e das soluções apontadas no período que corresponde à sua, assim chamada, maturidade filosófica. / The initial focus of the research focuses on the texts which Nietzsche devotes himself to deal exclusively on the first Greek philosophers, which are: Die Philosophie im tragischen Zeitalter der Griechen and Die Vorplatonischen Philosophen. Although they have not been published in life by the philosopher these texts are very important because it corresponds to the only documents where is possible to find in Nietzsche the execution of a sistematic undertaking of reading and interpretation of the philosophers prior to the existence of Plato. Among the thinkers broached on these texts, the work favoured on the reading of Anaximander and Heraclit due to the fact that they were treated by Nietzsche as representatives of a common thematic core. The philosophers express different ways to deal with the key problem that existence gives them: the problem of the finiteness of all entities that settle themselves in time as individuals. Anaximander is the responsible for introducing the questioning of moral in philosophy. He asks himself for the first time about the existence in terms of value. The philosopher justifies the presence of certain beings and unavoidably finite through the forgiveness of a original criminal act responsible for all individual existence form. According to the decree of time, which specifies the length of each one, the injustice of this act shall be punished inexorably with death. It opens up the outlook that testifies the fault of own existence and the suffering inherent to the existence over the living heart. Heraclit, in turn, will focus not about the sadness surrounding the loss of one who once came to be his reply asserts the perennial creation of new forms as the supreme joy that involves the continuation of the process of change that is called life. The omnipresence of finiteness is seen as a symptom of the most urgent justice to act in any deployment time. The motivation which manages the whole effort of this research is to observe how Nietzsche interprets the conceptions of existence submitted by these two Greek philosophers, to then try to show how integrate them as part of his own thinking. Having been pointed out those two tracks, each with its own slopes and complexities, will be possible to observe the future unfolding which they are subject to form and consolidate the scope of problems and questions faced by Nietzsche moments later, in his philosophical works. The ultimate goal is to show that the readings made by Nietzsche on these thinkers are not a tight portion of its philosophy, which could, without major damage, be discarded of questioning developed and the solutions outlined in the period that corresponds to his, so called, philosophical maturity.

The present thesis examines Homer's description of the Shield of Achilleus and Minoan miniature frescoes, particularly the Sacred Grove and Dance Fresco and Grandstand Fresco. It uses them as examples to explore the transmission of ideas between cultures - the intensely visual Minoan civilisation of the Bronze Age centred on Crete and the earliest cultural strata of ancient Greece - that preferred different means of representation, painting, and poetry. Because Minoan fresco painting was essentially non-narrative and not accompanied by readable written records, so that "deciphering" its iconography is not an option, the thesis argues that we can learn about general cultural perceptions from interpreting and analysing how techniques of representation in painting and poetry treat the representation of time and space. From the relationship that these techniques establish with the beholders of the representation, we can infer their self-understanding. If the world appears to us as an intricate complex of cultural representations, the way we interact with them reflects our sense of our human place in the world. The non-narrative techniques of Minoan frescoes - particularly the use of vertical perspective, the absence of a fixed point of view, suppressed focalisation, and map-like composition - are shown...

Since the advent of the environmental crisis, some writers have raised concerns with the moral influence of Christian scripture and interpretive traditions, such as the medieval book of nature, a hermeneutic in which nature and scripture are "read" in reference to one another. Scripture, they argue, has tended to stifle sacred relationships with nature as a non-human other. This thesis argues that such perspectives are reductive of the sacred quality of scripture. Environmental perspectives should be concerned with the desacralization of religious texts in addition to nature. Chapter one suggests that two questions surrounding the medieval book of nature's history can help us address ways that such perspectives reduce religious interpretation of sacred texts. The first question is the tension between manifestation and proclamation, or the question of how scripture and nature reveal sacred meanings. The second is the problem of evil, or the question of where evil and suffering come from. It also proposes that Shakespeare's As You Like It and religious philosophy, particularly Paul Ricoeur's writings, can help us address these problems and provide a contemporary religious perspective of the "book of nature." Drawing on scenes in the play in which nature is "read" as a book and Ricoeur's essay on "Manifestation and Proclamation," chapter two argues how manifestation often works interdependently with proclamation. Chapter three discusses how anthropocentric worldviews in which natural entities are exploited also distort interpretive relationships with scripture. Overcoming desacralization requires giving up desires to suppress contingencies, particularly suffering, in nature and in interpreting religious texts. Only as the characters in As You Like It accept contingencies are they able to engage hidden sources of hope, which is comparable to the need to let go of mastery in interpretation Ricoeur describes. Chapter four discusses problems with attempts to uncover the origins of the environmental crisis by discussing what Ricoeur writes about the problems with theodicy and Jean-Luc Marion's phenomenology of evil. Assumptions that specific human origins for evil can be blamed confirm deceptively human-centered worldviews and can mask valuable messages about how to morally respond to suffering that are taught in Judeo-Christian narratives.