La présente thèse a pour objectif d’apporter un éclairage nouveau sur les conceptions que les anciens Athéniens se faisaient de leurs dieux, et notamment de Zeus. On tentera ainsi de dresser un tableau des qualités, fonctions et caractères attribués à ce dieu à travers l'étude exhaustive et systématique de ses, dans une perspective tant qualitative que quantitative. Ce tableau sera envisagé dans sa plasticité : on s’efforcera de prendre en compte ses évolutions à travers les époques (de l’archaïsme à l’époque impériale) et selon les contextes sociaux, dans une approche multi-scalaire (du domestique au politique). On replacera ensuite Zeus au sein du panthéon athénien, en déterminant ses positionnements, associations et distinctions par rapport aux autres divinités recevant un culte en Attique. On espère ainsi pouvoir contribuer à une meilleure compréhension du fonctionnement du polythéisme hellénique / This work aims to give a new enlightenment of the divine conceptions of the ancient Athenians, in particular through the case of Zeus. We shall attempt to draw a picture of the qualities, functions and characters attributed to this god by making acomprehensive and systematic survey of his epikleseis, in a quantitative and qualitative prospect. This picture will beconsidered in its plasticity : we shall try to take into account its evolutions through time (from the archaic to the imperialperiod) and according to the social contexts, in a multi-scalar approach (from the domestic to the civic scale). We shallthen replace Zeus within the Athenian pantheon, by determining its positionings, associations and distinctions towards theother divinities worshiped in Attica. We hope we can so contribute to a better understanding of the Greek polytheism

This doctoral dissertation aims to give a comprehensive and contextual account of Aristotle’s theory of metaphor. The dissertation is organized around the central claim that Aristotle’s definition of metaphor in Chapter 22 of the Poetics, as well as his discussion of it in Book III of the Rhetoric, commit him to what I call a vertical theory of metaphor, rather than to a horizontal one. Horizontal theories of metaphor assert that ‘metaphor’ is a word that has been transferred from a literal to a figurative sense; vertical theories of metaphor, on the other hand, assert that ‘metaphor’ is the transference of a word from one thing to another thing. In addition to the introduction and conclusion, the dissertation itself has five chapters. The first chapter sketches out the historical context within which the vertical character of Aristotle’s theory of metaphor becomes meaningful, both by (a) giving a rough outline of Plato’s critical appraisal of rhetoric and poetry in the Gorgias, Phaedrus, Ion, and Republic, and then (b) showing how Aristotle’s own Rhetoric and Poetics should be read as a faithful attempt to reform both activities in accordance with the criteria laid down by Plato in these dialogues. The second and third chapters elaborate the main thesis and show how Aristotle’s texts support it, by painstakingly reconstructing the relevant passages of the Poetics, Rhetoric, On Interpretation, Categories and On Sophistical Refutations, and resolving a number of interpretive disputes that these passages raise in the secondary literature. Finally, the fourth and fifth chapters together pursue the philosophical implications of the thesis that I elaborate in the first three, and resolve some perceived contradictions between Aristotle’s theory of metaphor in the Poetics and Rhetoric, his prohibition against the use of metaphors in the Posterior Analytics, and his own use of similes and analogical comparisons in the dialectical discussions found in the former text, the De Anima and the later stages of his argument in the Metaphysics. In many ways, the most philosophically noteworthy insight uncovered by my dissertation is the basic consideration that, for Aristotle, all metaphors involve a statement of similarity between two or more things – specifically, they involve a statement of what I call secondary resemblance, which inheres to different degrees of imperfection among things that are presumed to be substantially different, as opposed to the primary and perfect similarities that inhere among things of the same kind. The major, hitherto unnoticed consequence I draw from this insight is that it is ultimately the philosopher, as the one who best knows these secondary similarities, who is implicitly singled out in Aristotle’s treatises on rhetoric and poetry as being both the ideal poet and the ideal orator, at least to the extent that Aristotle holds the use of metaphor to be a necessary condition for the mastery of both pursuits. This further underscores what I argue in the first chapter is the inherently philosophical character of the Poetics and the Rhetoric, and shows the extent to which they demand to be read in connection with, rather than in isolation from, the more ‘central’ themes of Aristotle’s philosophical system.

Dans ce travail, j’étudie les principes de l’ordre des mots en grec homérique. Comme en prose classique, le principe fondamental est que les constituants sont alignés en fonction de la structure informationnelle (SI) de l’énoncé, c’est-à-dire de l’expression des relations de topique et de focus. Les expressions topiques sont différenciées selon qu’elles sont ratifiées ou non. Quant au focus, deux constructions peuvent être identifiées : une construction à focus restreint, dans laquelle l’unique expression dans le focus est placée immédiatement avant le verbe, et une construction à focus large, où le verbe éventuellement suivi d’autres éléments constitue un domaine focal ; celui-ci peut recevoir une interprétation large ou restreinte sur son dernier élément. Après avoir décrit l’expression de la SI dans la clause et les contextes d’emploi des différentes constructions, on en explore les marges (positions pré- et postclausales), et on montre que la construction des interrogatives se fait à travers un enchâssement de propositions dotées d’une SI propre. La partition prosodique de l’énoncé, telle qu’elle se révèle à travers la position des postpositifs et des expressions de topique ratifié, est mise à profit dans la démonstration. Puis, après une étude de l’hyperbate en grec classique et homérique, je montre que la tmèse est, chez Homère, un procédé de pseudo-incorporation nominale. Enfin, cette étude linguistique sert de base à une réévaluation de l’enjambement chez Homère et à l’étude d’un trope de la poésie homérique (le σῆμα narratif), qui consiste à placer un mot (par exemple kalós ou stê/éstē) en position initiale dans le vers pour jalonner la progression du récit. / In this thesis, I study the principles of word order in Homeric Greek. As it is the case in classical prose, the fundamental principle consists in aligning constituents according to the information structure (IS) of the utterance, i.e. the expression of topic and focus relations. Topic expressions differ in their ratification status. As for focus, two constructions may be identified : a narrow focus construction, where the only element in the focus is placed immediately before the verb, and a broad focus construction, where the verb, optionally followed by other focal elements, builds up a focus domain ; the construal of this domain may be broad or narrow on its last element. Having described the expression of IS in the clause and the various contexts in which the different constructions occur, I explore the margins of the clause (pre- and postclausal positions), and I show that questions embed propositions with their own IS. In the demonstration, I make use of the prosodic partitioning of the utterance, as indicated by the position of postpositives and ratified topic expressions. Then, after studying hyperbaton in Classical and Homeric Greek, I show that tmesis, in Homer, is a kind of pseudo noun incorporation. Finally, building on this linguistic study, I reevaluate Homeric enjambment and try to identify a trope of Homeric poetry (narrative σῆμα), whereby a word (like kalós or stê/éstē) is placed in initial position in the line in order to mark the progression of the narrative.

This thesis seeks to analyze the Homeric allusions in the Aethiopica with an inclusive definition to explore Heliodorus’ authorial motives. To approach this project, I use textual analysis to avoid arguments rooted in assumptions of the historical context of the novel, about which we know almost nothing. I explore how links to Homer’s Odyssey are visible within the structural organization of the text and the content of the text. I also explore how the content of the novel reproduces actions and compatible settings of Odyssean characters, which therefore qualifies Heliodorus’ characters in a metaliterary commentary with Homer’s archaic epic poem. The division of Odyssean actions and traits depicted in Heliodorus’ characters introduce a new addition to the heroic legacy established by Homer and distances the hero from Greek identity. I conclude that Heliodorus’ adherences to epic conventions and departures thereof inform the subtextual commentaries conveyed in the Aethiopica.

What is morality’s place within realist theories of international politics? Often realism is disregarded for having little to offer on the matter. Whilst recent research suggests this is something of a misconception, seldom have realists themselves been asked if and where any moral philosophy belongs inside their perspectives, respectively, on world politics. This is probably unfair, and not a little strange, as several realists throughout the history of international political thought have in fact had much to say about what becomes of morality between states. This paper presents a small selection of those most important contributions to the realist literature, with a particular view towards what has been said on morality within them. Identified are a handful of instances where influential realists have indeed commented on what becomes of morality in international politics, with each example then taken to be useful in some way. Next is proposed something like a complement to them, by way of reading differently the origins of the classical realist tradition. This alternative reading requires first that we consider the ancient Greek sophist Protagoras as having had something important to say about morality and about human nature in Plato’s dialogue named after him. Second, we must ask whether Protagorean moral philosophy can at all be considered relevant to the development of realist theory. I argue that it can, and suggest that we ought therefore to revisit the realist tradition's ancient Greek origins, adding next to the name Thucydides that of his contemporary Protagoras as having been first to exemplify realist theory in the history of Western international political thought.

This essay tries to demarcate and analyse Artificial Intelligence ethics. Going away from the traditional distinction in normative, meta, and applied ethics, a different split is executed, inspired by the three most prominent schools of thought: deontology, consequentialism, and Aristotelian virtue ethics. The reason behind this alternative approach is to connect all three schools back to ancient Greek philosophy. Having proven that the majority of arguments derive from some ancient Greek scholars (Socrates, Plato, Aristotle), a new voice is initiated into the discussion, Protagoras the Sophist. A big advocate of -the later conceived- humanism and relativism, Protagoras is used as a prism to examine a new ethical model that is based on the personalization of agents. In other words, even though theories of objectivity have overflown contemporary discussions of finding a robust ethical model for Artificial Intelligence agents, there is potential in a subjective model, personalised after each and every user.

Many of Gilles Deleuze’s most celebrated arguments are developed in conversation with Plato, Aristotle, Chrysippus and Epicurus. This thesis argues that ancient Stoic conceptions of causality and language and Epicurean contributions to geometry and physics are especially important to Deleuze because they significantly undergird the concepts of “event” and “problem” that characterize Deleuze’s alternative image of thought and philosophy of nature. The role of Hellenistic influences on Deleuze has been underappreciated, probably because his references are often allusive and oblique. My dissertation reconstructs and supplements Deleuze’s interpretations of these ancient Greek philosophers. I offer critical analysis and discussion of the uses to which Deleuze is trying to put them, as well as evaluations of Deleuze’s readings in light of contemporary scholarship on Greek philosophy. Specifically, I defend Deleuze’s claim that the theory of events in The Logic of Sense is derived in large part from the ancient Stoics. Despite being supplemented by a healthy dose of twentieth-century structuralism, Deleuze’s reading of the Stoics is not indefensible, especially his interpretation of incorporeal lekta as events linked by relationships of compatibility and incompatibility independent of conceptual entailment or physical causality. I also offer an entirely new evaluation of Deleuze's polemic with Aristotle’s conception of difference. The correct understanding of Deleuze’s position has been obscured by his apparent conflation of the Aristotelian concepts of homonymy and analogy. What might otherwise seem to be a misreading of Aristotle should be read as part of an incompletely realized argument to the effect that Aristotle’s account of the core-dependent homonymy of being fails. Finally I explicate Deleuze's contention that Epicurean atomism is a “problematic Idea,” which is derived from a careful but almost entirely implicit reading of both Epicurus and Lucretius. Deleuze reads the Epicurean “swerve” as a mechanism for the self-determination of physical systems, which models the capacity of problematic ideas to provoke new lines of reasoning and alternative forms of thought. The influence of Epicureanism and Stoicism on Deleuze’s late work on meta-philosophy in What is Philosophy? accounts for the way it treats the images of nature and of thought as inextricably linked. Deleuze understands the ambition to give a joint account of nature and thought to be typical of Hellenistic philosophy. / Thesis / Doctor of Philosophy (PhD)

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This dissertation provides an English translation of Basil of Caesarea's sermon Homilia in divites based on Yves Courtonne's Greek text. I have included details of Basil's scriptural content in the notes. The searches to identify the scriptural content were done using LXX and GNT as databases and employing the search capabilities of Accordance Bible Software. Many scholars' comments on the sermon are also included in the notes. No English translation and annotation of Basil of Caesarea's sermon Homilia in divites has been available, though a devotional book with the translation appeared in 2009 after I began this project. As far as I know, Courtonne's 1935 French language version is the only commentary. While scholars have made assumptions about the date of the sermon, questions remain. I include details of a rigorous search to identify the date of composition which pulls together existing scholarly thought and an intricate search of internal data. I believe the sermon was written in 371 as Basil raised funds for his Basileiados. He invited a group of wealthy men to arrive early for a panegyris and delivered Homilia in divites in the days prior to the panegyris. Moreover, Basil's exegetical and theological writings have received much attention, while this sermon, which is neither overtly exegetical or theological, has only had limited study. Thematically, Homilia in divites is a sermon for Basil's and our times. He vividly describes the way God planned for wealth to be used: wealth is to be distributed not stored. Equally as vividly, Basil describes the consequences of storing wealth. / Religion