Apuleius was a respected philosophus Platonicus in Late Antiquity and the Middle Ages. Until the middle of last century, he attracted the attention of scholars as a so-called 'Middle Platonist' author. Then, with the rejection of the historical schema that he had been situated in (the so-called 'school of Gaius', which we will treat shortly), his 'brother' Alcinous was the object of studies and (even harsh) criticisms, while almost nothing more was written about Apuleius by anyone. Studies of Middle Platonism primarily accentuated the liberty of the philosophers of the 1st and 2nd centuries AD, who interpreted the doctrines of Plato without constituting a specific school. Due to this new vision of Middle Platonism, Apuleius' role was difficult to define. It is not uncommon to find that Apuleius the philosopher is completely neglected . The literary character, and especially the 'rhetorical' nature of some of his works and of his personality have probably hurt his reputation in philosophy. These aspects of his personality have however been ever more accentuated in the last few decades within the development of studies on Second Sophistics. Consequently not only have there been few scholars to show interest for Apuleius' philosophical doctrines, but those few who have the opportunity to almost manage his philosophical doctrines usually disregard his literary works. In this way one cannot understand the most specific aspect of his philosophy, which consists in a sort of intermingling of philosophy and literature (a typical attitude of Greek and Latin culture of the 2nd century AD), and above all, of religion and Platonism. The dichotomy between philosophy and literature that was normal in the 19th and 20th centuries therefore still persists in the case of Apuleius. Claudio Moreschini attempted in some way to fill this gap in his 1978 study on Apuleio e il Platonismo. It was obviously in vain. Accordingly, in this book he would like to reflect on the possibility of a synthesis between these two aspects.
... 88 Bergson , Henri Louis 22 , 49 bewilderment 12 , 40 biography 3 , 98 Blake , William 80 Blanchot , Maurice 86–7 ... 67 , 91 , 112 Cain , Jimmy E. 96 calm 5 , 6 , 88 , 89 , 106–9 , 112 Cavell , Stanley 99 Coleridge , Samuel Taylor ...
Miss Vandergraff serves Sue a specially drugged glass of bitter wine which lowers her temperature until she becomes disgustingly cold. Harry — and any other man who comes anywhere near her — suddenly loses all his ardor.
历史地看,《庄子·在宥》等虽已开后代悟道模式之端倪,但多重在养神修炼或治世方面,而尚未形成为后代定型的功名与性爱混合一体的特定内涵,而且在悟道过程中,也尚未正式定型为后代普遍流行的“出发一变形一回归”生命循环的三部曲,直到南朝刘义庆《幽明录·杨 ...
Wordsworth and The Recluse
At the same time , Coleridge's subjective emphasis is a variation of the transcendental method , and Coleridge seeks through ... 12 See David P. Haney , The Challenge of Coleridge : Ethics and Interpretation in Romanticism and Modern ...
Robert Pippin presents a detailed interpretation of J.M. Coetzee's 'Jesus' trilogy as a whole. Pippin treats the three fictions as a philosophical fable.
For these reasons we wish this book to become, in both method and content, an essential point of reference for anyone interested in better understanding the significant elements that sometimes link, sometimes divide, the "philologist" ...
Banquo : ” Maar slapen wil ik niet . Barmhartige Machten , " bedwing in mij de zondige gepeinzen die in de slaap onze natuur besluipen ” ( M II 1 ) . ( . ... Macbeth vermoordt de slaap - de onschuldige slaap ” ( II 2 ) .
Key Features - Deploys new critical approaches (a return to Bergson and Bergsonism, in particular) - Addresses underexplored works in the Beckett canon - Presents new critiques of representation and of Beckett's relationship to philosophy - ...
Language, Sexuality and Ideology in Ezra Pound's Cantos