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1

KTO SÚ FRONIMOI V PLATÓNOVOM DIALÓGU GORGIAS? (GORG. 489E3-491D3)

100%
Wollner U.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 2
97 – 107
EN
In 489e3-491d3 of Plato’s Gorgias one can find various derivatives of the adjective “wise” (phronimos) in two Callicles’ cardinal triads. In the first triad he adds two comparatives: “better” and “superior”. In the second triad he adds “manly” to “superior”. These triads represent the necessary characteristics of a true ruler, which enable him to rule appropriately as well as to fulfil the strictly hedonistic claim “to have more”. Socrates tries to persuade Callicles that there is no direct proportion between “to be wise” and “having more”. Socrates uses various examples to show him that his connecting “wise” with the principle of “having more” could bring about the unacceptable identifying the claim of being “wise” with techné.
2

ŽÁNER EPIDEIKTICKÝCH REČÍ A GORGIOV PALAMEDES

100%
Suvák V.
Filozofia (Philosophy)
|
2014
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vol. 69
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issue 3
256 – 266
EN
The first part of the paper outlines the status of the genre of epideictic literature in the 5th century BC as well as the Gorgianic figures of speech as found in the Ancient handbooks of rhetoric. The second part deals with the methods of argumentation (apagōge and eikos) used by Gorgias in his speeches Encomium of Helen and Defence of Palamedes. The final part offers an analysis and brief interpretation of Defence of Palamedes which is not only a brilliant example of rhetorical style but also a demonstration of epistemological conviction that it is impossible for us to reveal the truth.
3

OPOZÍCIA SÓFROSYNÉ – FRONÉSIS U PLATÓNOVHO KALLIKLA

86%
Wollner U.
Filozofia (Philosophy)
|
2016
|
vol. 71
|
issue 5
369 – 378
EN
In Callicles’ monologue (491e5-492c8) from the dialogue Gorgias the term φρόνησις is used only in one place. The most important Socrates’ opponent applied it when defending his own conception of a good life. His ideal of a good life is represented by a ruler who must not restrict himself in any way. This means that Callicles rejects the moral ideal, i. e. temperance (σωφροσύνη). His ruler is expected to act in opposition to σωφροσύνη and let his desires to grow as intense as possible. These maximized desires are to be developed by means of his manliness and intelligence (φρόνησις). The main aim of the article is to answer the question: Why in Plato’s Callicles σωφροσύνη and φρόνησις are opposite terms?
4

AGONISTIKA A SOKRATOVSKÝ DIALÓG: EURIPIDES VERZUS PLATÓN

86%
Suvák V.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue 5
353 – 365
EN
The paper focuses on the place of struggles, the agones, in classical drama, and how the Socratic dialogue deals with them. The first part returns to Euripides, for whom the agones are an important tool for developing the dramatic plot. The next section deals with the struggle between two brothers in Euripides’ Antiope and relates it to Plato’s Gorgias, in which the protagonists refer to Euripides’ characters. The last part asks how the agonistic changes from Euripides to Plato, and what this change means for the genre of the Socratic dialogue. The starting point of this part is Bakhtin’s study on the novel as a dialogue.
5

FUNKCIE HANBY V KALLIKLOVEJ „OTVÁRACEJ REČI“ (Gorg. 482c4 – 486d1)

86%
Wollner U.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue 4
273 – 284
EN
The concept of shame (αἰσχύνη) plays a cardinal role in Plato’s Gorgias. Plato works with this concept by dramatically influencing the characters’ actions and discourses throughout the dialogue. It has the most frequent and most important position in the part in which Socrates discusses with the young Athenian politician Callicles. The study analyses and interprets the ways in which Plato’s Callicles worked with shame in his “opening speech” (482c4 – 486d1). The author focuses on the distinction between two functions of shame: (1) negative – (1.1) as an impulse to correct opinions, (1.2) as a consequence of lack of courage, (1.3) as a tool of the weak to control the “naturally strong” and (2) positive – as an instrument of discredit (Callicles’ attempt to bring shame to Socrates).
6

DVE INTERPRETÁCIE PINDAROVÝCH VERŠOV

86%
Wollner U.
Filozofia (Philosophy)
|
2014
|
vol. 69
|
issue 3
274 – 280
EN
The article examines two interpretations of several verses of the famous Greek lyric poet Pindar. Pindar’s poem has not been preserved; probably his introductory verses were recorded by Plato in the dialogue Gorgias. However, the verses are not declaimed by Socrates, but by his greatest opponent in the dialogue – a young aspiring Athenian politician Callicles. Another author referring to the main idea of the first line of Pindar’s poem was his contemporary – historian Herodotus. The aim of the article is to compare these two interpretations.
7

KYNICKÁ PAIDEIA ALEBO ANTISTHENÉS MEDZI ODYSSEOM A SÓKRATOM

86%
Zelinová Z.
Filozofia (Philosophy)
|
2016
|
vol. 71
|
issue 2
107 – 118
EN
The main purpose of this paper is to reconstruct Antisthenes’ position on education (paideia) and especially to define its character by answering the questions concerning the nature of the relationship that arose on the border of philosophy (Plato) and sophistry (Gorgias). In the first part of our study we offer an explanation of how and whether it is even possible – despite the fact that Antisthenes’ works on education have not been preserved – to identify his philosophy of education without comparing it with competing educational models. Subsequently, we analyse the Socratic and cynic elements (topoi) embodied in the character of Odysseus in Antisthenes’ speech Odysseus or On Odysseus.
8

PLATÓNOV SOKRATES O POÉZII A RÉTORIKE V DIELACH IÓNA A GORDIAS

86%
Wollner U.
Filozofia (Philosophy)
|
2008
|
vol. 63
|
issue 1
18-27
EN
The main objective of the paper is the analysis of the views of Plato's Socrates on poetry and rhetoric in 'Ion' and 'Gorgias'. Its first part aims at an examination of the subjects of poetry and rhetoric. In the second part the author gives the definition of Plato's methodical criteria of recognizing of a discipline as (...). In its the last part the paper tries to decide, whether poetry and rhetoric, according to the founder of the Academy, meet the criteria for their acknowledgement as (...).
9

OD ZOROASTRA K SÓKRATOVI: VZŤAH ANTICKEJ FILOZOFIE A MÁGIE V 5. A 4. STOROČÍ PRED KR. (I)

72%
Kalaš A., Škvrnda F.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 2
85 – 96
EN
The first part of this study offers a contextual analysis of the terms mageia and goe-teia in the Greek literature of the 5th century B. C. These terms have obviously oriental, namely Persian origin. Consequently, the magical terminology of some of pre-Socratic philosophers is scrutinized. By textual analysis of Gorgias’ Encomium of Helen, Empedocles’ fragments, and various ancient reports on Pythagoras, an essential bond between „magic“ and „philosophy“ is established. These authors understood philosophy as a magical craft working primarily with verbal persuasion and alternation of emotions (Gorgias) that were part of a broader phenomenon including mysticism, eschatological beliefs (Empedocles) and oriental way of life (Pythagoras).
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