Works by Benoît Castelnérac
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- (1 other version)O Sócrates de Platão e os limites do intelectualismo na ética.Benoît Castelnérac -2007 -Doispontos 4 (2).Normal 0 21 Minha intenção é a de mostrar como uma leitura cética dos diálogos socráticos de Platão permite explicar alguns impasses nos quais resulta a interpretação dogmática desses diálogos. Enumero aqui, de maneira programática, os elementos que permitirão sustentar que, nos diálogos de juventude, Platão desenvolveu uma lógica que conduz a uma posição forte sobre os limites do conhecimento e do intelectualismo. Essa interpretação se inspira em traços dominantes do ceticismo de Arcesilau (séc. III a.C.). Mostrarei como os diálogos (...) de Platão podem ser lidos como a inspiração por trás da posição de Arcesilau quando este afirma que seria preciso suspender o julgamento e, na falta de certeza, seguir o que é razoável ( eulogon ). De uma parte, o estudo do estatuto paradoxal da ignorância socrática e do papel do oráculo na Apologia permite discernir o funcionamento de uma lógica propícia a gerar aporias. De outra parte, a análise do problema da virtude-ciência no Protágoras e no Laques permite exibir os mecanismos de uma argumentação cuja conclusão é a impossibilidade de defender hic e nunc uma ética estritamente intelectualista. (shrink)
- Bulletin de philosophie ancienne.Catherine Collobert,Benoît Castelnérac,Gabriela Cursaru,George Englebretsen,Francisco Gonzalez,Margaret R. Graver,David Konstan,Yvon Lafrance,Daniel Larose &Sara Magrin -2012 -Revue de Métaphysique et de Morale 75 (3):403.
- Plutarch’s Life of Lycurgus and the Philosophical Use of Discourse.Benoît Castelnérac -2008 - In Anastasios Nikolaidis,The Unity of Plutarch's Work: 'Moralia' Themes in the 'Lives', Features of the 'Lives' in the 'Moralia'. pp. 429-444.No categories
- Foreign Influences: The Circulation of Knowledge in Antiquity.Benoît Castelnérac,Luca Gili &Laetitia Monteils-Laeng (eds.) -2024 - Brepols.The essays collected in this volume focus on the Ancient Greeks' perception of foreigners and of foreign lands as potential sources of knowledge. They aim at exploring the hypothesis that the most adventurous intellectuals saw foreign lands and foreigners as repositories of knowledge that the Greeks σοφοί had to engage with, in the hope of bringing back home valuables in the form of new ideas. It is a common place to state that the "Greeks" displayed xenophobia, which is probably best (...) exemplified in the binary and ethnocentric division of humanity in two groups: the Greek world (i.e., the hellenophones) and the others, the Barbarians - those who speak foreign languages. This attitude of insularism and defiance, however, did not hinder the curiosity of Greek and Roman societies towards strangers. Lycurgus, Pythagoras, Democritus, etc.: there is a long list of sages and philosophers who travelled around the world for a significant period of time. The Greeks had a rich and varied relationship with foreign lands and people, which made possible a real circulation of knowledge throughout the Archaic, Classical and Hellenistic times; this is also true of the Roman Empire. Each of the articles included in this collective work explore one aspect of the "stranger" as a possible source of knowledge, with contributions mostly focused on Plato, Xenophon, Democritus, Aristotle, Diogenes, Cicero and Galen. (shrink)
- Jean-Marc Narbonne.Benoît Castelnérac -forthcoming -International Journal of the Platonic Tradition.No categories
- L’héritage inavouable : le legs des sophistes à la philosophie pratique.Benoît Castelnérac -2020 - In André Lacroix,La philosophie pratique. Les Presses de l’Université de Laval. pp. 43-63.No categories
- Le Parménide de Platon et le Parménide de l’histoire.Benoît Castelnérac -2014 -Dialogue 53 (3):435-464.This paper is devoted to theParmenides’methodological preamble, in which Parmenides teaches how one is to lead a dialectical inquiry. The method presented there recalls the goddess’s advice, as presented by the historical Parmenides in his Poem, to think “the way of being and the way of non-being.” In Plato’sParmenides, these two ways are seen as manners of examining a hypothesis. I explain that the method is exhaustive insofar as it requires repeatedly asking what the consequences are if a thing does (...) exist, or does not. Lastly, I suggest that the method should be distinguished from other dialectical practices found in Plato’s work. (shrink)No categories
- Plutarch’s Psychology of Moral Virtue.Benoît Castelnérac -2007 -Ancient Philosophy 27 (1):141-163.
- Rhetoric, Dialectic and Shame in Plato’s Gorgias.Benoît Castelnérac -2021 - In Joseph Andrew Bjelde, David Merry & Christopher Roser,Essays on Argumentation in Antiquity. Cham: Springer Verlag. pp. 157-171.This paper deals with the philosophical purpose of the Gorgias. I argue that this dialogue, both in its form and content, yields a dramatic demonstration that the success of the Socratic inquiry depends on the character of his interlocutors and their sense of what is shameful or not. To read the Gorgias is to inquire whether Socrates’ refutations have demonstrated anything. Although there is no definition of justice, happiness or the art of rhetoric, the dialogue nevertheless shows that justice and (...) trustworthiness concern both the practitioners of rhetoric and those of dialectic. (shrink)
- Sagesse et bonheur: études de philosophie morale.Benoît Castelnérac &Syliane Malinowski-Charles (eds.) -2013 - Paris: Hermann.La question de l’union entre sagesse et bonheur se situe au cœur même de la tradition morale. Dans la perspective la plus traditionnelle, croître en sagesse revient automatiquement à augmenter son bonheur. La philosophie est ainsi la voie royale pour parvenir à un bonheur plus durable que dans la conception vulgaire, en détachant l’esprit des choses inessentielles et en l’amenant à connaître les vérités qui lui fourniront l’aliment le plus approprié à sa nature réelle. Néanmoins, le lien analytique entre sagesse (...) et bonheur a également été critiqué par la démonstration que l’effondrement de l’un des deux termes n’entraînait pas nécessairement l’effondrement de l’autre. Au premier chef de ces critiques se situent les sceptiques, qui de l’Antiquité à la période moderne s’accordent à nier la possibilité d’une connaissance réelle, tout en maintenant généralement la possibilité d’être heureux. Inversement, cette accessibilité du bonheur a pu être critiquée sans que soit remise en question la connaissance elle-même : c’est ce que révèlent les philosophies tragiques, qui assimilent plutôt sagesse et souffrance. Par la diversité des contributions, qui puisent principalement dans les traditions ancienne et moderne, mais offrent également quelques perspectives contemporaines et non euro-centrées, le présent volume illustre l’affrontement de ces deux grands courants dans l’histoire de la philosophie, et permet de penser à nouveaux frais ce problème essentiel à la morale qu’est l’utilité ou l’inutilité de la connaissance pour être heureux. Sigmund Freud, et surtout Jacques Lacan, m’ont apporté l’éclairage théorique nécessaire. (shrink)
- Évolution de l'humanité et éducation au livre III desLoisde Platon.Benoît Castelnérac -2008 -Revue Philosophique De Louvain 106 (4):695-721.
- Antiquité critique et modernité. Essai sur le rôle de la pensée critique en Occident, written by Jean-Marc Narbonne.Benoît Castelnérac -2017 -International Journal of the Platonic Tradition 11 (2):243-245.
- (1 other version)Introduction.Sylvana Chrysakopoulou &Benoît Castelnérac -2014 -Dialogue 53 (3):381-384.No categories
- Bulletin de philosophie ancienne.Catherine Collobert,Benoît Castelnérac,Gabriela Cursaru,Marianne Garin,Elsa Grasso,Francesca Masi &Robert Zaborowski -2013 -Revue de Métaphysique et de Morale 79 (3):389.
- Actes du colloque Influences étrangères.Luca Gili,Benoît Castelnérac &Laetitia Monteils-Laeng (eds.) -2024No categoriesExport citation
Bookmark - Catherine Collobert dir., L’Avenir de la philosophie est-il grec? Textes présentés lors d’un colloque tenu à Ottawa, dans le cadre du 67e Congrès de l’Acfas ; Montréal, Fidès, Collection Noesis, 2002, 236 pages. [REVIEW]Benoît Castelnérac -2003 -Philosophiques 30 (1):272-275.No categories
- Introduction à la «philosophie présocratique» André Laks Collection «Libelles» Paris, Presses Universitaires de France, 2006, 172 p. [REVIEW]Benoît Castelnérac -2007 -Dialogue 46 (4):797-.
- Langage, vie politique et mouvement des animaux. Études aristotéliciennes Jean-Louis Labarrière Collection «Problèmes & Controverses» Paris, Vrin, 2004, 272 p. [REVIEW]Benoît Castelnérac -2007 -Dialogue 46 (1):199.
- Monique Canto-Sperber, Éthiques grecques, Paris, Presses Universitaires de France, collection Quadrige, 2001, 456 pages.Monique Canto-Sperber, Éthiques grecques, Paris, Presses Universitaires de France, collection Quadrige, 2001, 456 pages. [REVIEW]Benoît Castelnérac -2003 -Philosophiques 30 (1):268-271.
- Platon, La République, introduction, traduction et notes de Georges Leroux, Paris, Flammarion, 802 p. Platon, La République, introduction, traduction et notes de Georges Leroux, Paris, Flammarion, 802 p. [REVIEW]Benoît Castelnérac -2002 -Philosophiques 29 (2):407-411.No categories
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David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
Aleksandra Samonek
Constantine Sandis
Howard Sankey
Jonathan Schaffer
Thomas Senor
Daniel Star
Jussi Suikkanen
Aness Kim Webster
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