Strategies of Polemics in Greek and Roman Philosophy by Sharon Weisser, Naly Thaler

By Sharon Weisser, Naly Thaler

Concepts of Polemics in Greek and Roman Philosophy brings jointly papers written via experts within the box of old philosophy concerning polemics. regardless of the crucial position performed by means of polemics in historic philosophy, the types and mechanisms of philosophical polemics are usually not frequently the topic of systematic scholarly awareness. the current quantity seeks to shed new gentle on known texts by way of imminent them from this ignored attitude. The contributions tackle questions corresponding to: what's the position of polemic in a philosophical discourse? What have been the polemical options built through historical philosophers? To what quantity did polemics give a contribution to the shaping of vital philosophical doctrines or perspective?

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For attacking an enemy requires not only internal solidarity during the conflict but also dealing with the defeated after the victory. Thus conciliation, both internal and external, is an aspect of polemical strategy no less than determination and aggressiveness against the adversary. ” 36 During the discussion at the colloquium, Philippe Hoffmann correctly insisted on the fact that the meaning of a text that is considered as canonical is a privileged object of polemics. A typology of “polemical themas” (cf.

290a8–24; Gen. corr. 328a10–11; De an. 428b24– 25; Parv. nat. 446a7–20, 448b12–15). ” Examples in Aristotle are equally plentiful (Cael. 270b4–15, 287b18, 303a20–24; Parv. nat. 462b12–22; Metaph. 1009a8, 1004b19, b26, 1011b19). In either case the appearance in question qualifies as evidence for believing some proposition or other. 18 For present purposes we may highlight one feature—namely, its role in a core methodological precept, the method of phainomenological conservatism (PPC): PPC: If it appears (φαίνεται) to a subject S as if p, then, in the absence of evidence to the contrary, S has grounds for accepting p.

1). 26 “And since it is a poor participant who impedes the common work, so it is clearly also in an argument. For there is also a common project in these (except for competitive ones: in these, it is not possible for both to achieve the same goal, for it is impossible for more than one to win” (trans. Robin Smith). This is why Brunschwig expressed reservations about Moraux’s description of the dialectical exchange as “a dialectical joust” (cf. Brunschwig, Aristote: Topiques, vol. 2, 263). 27 In his polemics with Lessing (cf.

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