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EN
In Hermias’ commentary on Phaedrus (In Platonis Phaedrum Scholia), it is possible to identify several direct references to the philosophers and pre-Socratic doctrines, including Pythagoras. We point out to three references to Pythagoras in Hermias: (1) Pythagoras is characterized as an unwritten philosopher, (2) there is a special connection with the divinities and Muses, and (3) there is a special connection with the Phaedrus dialogue, revealed by the affinity between Pythagoras and Socrates. We show how the explicit references to Pythagoras in Hermias constitute a certain method of interpreting Platonism: as a philosophy manifested in writing, but which, at the same time, values the unwritten tradition, represented especially by Pythagoras and Socrates. We also demonstrate how the references translated and examined here reveal the image of this Neoplatonic Pythagoras of Hermias, an image which is not necessarily in tune with the oldest doxography, and which permits the reevaluation of Plato’s position as a philosopher who sought to combine unwritten doctrines with his explicit activity as a writer.
EN
In this article the author attempts to show what can be described as a life of ideas in culture. The starting point for the discussion is the idea of the body as the prison of the soul, which came into philosophical discourse by Orphism, then Pythagoreanism. In this way the Greek philosophy shaped the paradigm according to which the spiritual is superior to that which is bodily; that it is the primary purpose of man to care about his spirituality, as only spirituality can contribute to the liberation of the human being. This idea was taken over by Plato, and after a few centuries it was transplanted into the ground of Christian theology. Then it underwent a kind of religious transformation, mainly due to St. Paul, Origen and St. Augustine and became for many centuries an important theological and pedagogical directive to cherish the soul at the expense of the body, because only your heart is the gateway to eternal life.
EN
Philosophy should seriously take into account the presence of computers. Computer enthusiasts point towards a new Pythagoreanism, a far reaching generalization of logical or mathematical views of the world. Most of us try to retain a belief in the permanence of human superiority over robots. To justify this superiority, Gödel’s theorem has been invoked, but it can be demonstrated that this is not sufficient. Other attempts are based on the scope and fullness of our perception and feelings. Yet the fact is that more and more can be computer simulated. In order to secure human superiority over robots, reference to the realm of human relations and attitudes seems more promising. Insights provided by philosophy of dialogue can help. They suggest an ultimate extension of the Turing test. In addition, it seems that in order to justify the belief in human superiority one must rely on the individual experiences that indicate a realm that is not merely subjective. It makes sense to call it religious.
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