Laks, André
Main Affiliation
Preferred name
Laks, André
ORCID
0000-0001-5812-1831
Researcher ID
FGO-2748-2022
Scopus Author ID
57204537868
21 results
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Item type:Publication, Articulating the De Motu Animalium: The Place of the Treatise within the Corpus AristotelicumThis contribution locates the treatise De Motu Animalium within the Aristotelian oeuvre as a whole. It pays special attention to a section in De Anima III 10, where Aristotle announces another treatment that will deal with functions that are common to body and soul. Accordingly, the contribution tries to specify the kind of hylomorphism that is implied by this announcement. ©The author. ©2020 Oxford University Press.1 13 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, The Concept of Presocratic Philosophy: Its Origin, Development, and SignificanceWhen we talk about Presocratic philosophy, we are speaking about the origins of Greek philosophy and Western rationality itself. But what exactly does it mean to talk about “Presocratic philosophy” in the first place? How did early Greek thinkers come to be considered collectively as Presocratic philosophers? In this brief book, André Laks provides a history of the influential idea of Presocratic philosophy, tracing its historical and philosophical significance and consequences, from its ancient antecedents to its full crystallization in the modern period and its continuing effects today. Laks examines ancient Greek and Roman views about the birth of philosophy before turning to the eighteenth-century emergence of the term “Presocratics” and the debates about it that spanned the nineteenth and twentieth centuries. He analyzes the intellectual circumstances that led to the idea of Presocratic philosophy—and what was and is at stake in the construction of the notion. The book closes by comparing two models of the history of philosophy—the phenomenological, represented by Hans-Georg Gadamer, and the rationalist, represented by Ernst Cassirer—and their implications for Presocratic philosophy, as well as other categories of philosophical history. Other figures discussed include Plato, Aristotle, Cicero, Diogenes Laertius, Schleiermacher, Hegel, Nietzsche, Max Weber, and J.-P. Vernant. Challenging standard histories of Presocratic philosophy, the book calls for a reconsideration of the conventional story of early Greek philosophy and Western rationality. ©The autor © Princeton University Press.19 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Jacob the Cynic: Philosophers and Philosophy in Jacob Burckhardt’s Griechische Culturgeschichte Get access ArrowJacob Burckhardt, the famous historian of Renaissance and Greek culture that Nietzsche highly appreciated, famously said that ‘What is of interest to [him] is not so much to see how far the Greeks took philosophy as to see how far philosophy took them.’ The phrase encapsulates the fascinating tension that pervades Burckhardt’s attitude towards Greek philosophy: whereas he was fundamentally hostile to philosophical doctrines, in particular because philosophers were themselves doctrinally hostiles to art, he also highly praised philosophy in as much as the embodiment of one of the great achievements of Greek culture, the development of the ‘free personality’. This explains why the Cynics, with little doctrine and much life, were his preferred philosophers. ©The author ©Oxford University Press11 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Schleiermacher on Plato: From Form (Introduction to Plato’s Works) to Content (Outlines of a Critique of Previous Ethical Theory)Plato was a major point of reference and important intellectual tool for numerous post-Kantian thinkers struggling to overcome Kant’s transcendental ideal ism, with its unwelcome division between the unknowable “thing in itself” and what the object is “for us” under the conditions of experience. Yet nowhere—not in Schlegel, Schelling, Humboldt, or Hegel—does Plato occupy a more central, stable, or elaborate place than in the work of Friedrich Schleiermacher.Interpreters have often spoken of Schleiermacher’s “Platonism”. While the exact implications of this general label need to be specified, it does capture the fact that Schleiermacher’s references to Plato throughout his philosophical works are numerous and usually very positive—indeed, always, when the first principles of philosophy are at stake. This is especially the case in his Discourses on Religion; his lectures on Dialectic, on Ethics, and Aesthetics; in various lectures given at the Berlin Academy; and most densely in the work I shall examine here in some detail, the Outlines of a Critique of Previous Ethical Theory (Grundlinien einer Kritik bisherigen Sittenlehre). ©The autor ©Brill20 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Objet-sujet. Observations préliminaires sur les démarches de Jean Bollack et de Peter Szondi Introduit par Franz Kaltenbeck(2017)Jean Bollack (1923-2012), l’helléniste et interprète de la lyrique moderne (spécialement de Paul Celan), et Peter Szondi (1929-1971), le germaniste, sont liés par une réflexion sur le statut et les ressources de la philologie. Le projet était, dans l’un et l’autre cas, de rétablir le lien entre critique et herméneutique, distendu tant par la réduction tendancielle, dès le xixe siècle, de la philologie à la critique textuelle que, plus récemment, par la confiscation de l’herméneutique par l’herméneutique philosophique dérivée de Heidegger et éminemment représentée par Gadamer. L’article explicite, à travers une confrontation sommaire des deux trajectoires intellectuelles de Bollack et de Szondi, ce que recouvre, chez Bollack, les notions d’« herméneutique critique » et d’« historisation radicale » par lesquelles il en était venu à caractériser sa démarche, et à la distinguer de celle de Szondi.2Scopus© Citations 1 3 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Platonicien malgré lui? Le statut de l'éthique platonicienne dans les GrundlinienL’importance de Platon dans l’œuvre de Schleiermacher est connue, mais a été souvent trop exclusivement liée à la traduction des dialogues et à la célèbre Introduction qui la précède. Or cette Introduction ne porte que sur la forme des dialogues platoniciens. S’agissant du contenu, il convient de lire, en parallèle avec l’Introduction (publiée en 1804), les Principes d’une critique de la doctrine des mœurs antérieures, qui datent de 1803. Platon y joue en effet un rôle central, à côté de Spinoza, auquel il est régulièrement associé. Une des questions qui se pose alors est comment construire la relation entre l’éloge constant que Schleiermacher fait de l’éthique platonicienne dans ce traité, et les critiques qu’il adressera aussi par la suite à Platon, notamment dans son Introduction à la République de 1828.2 16 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, ¿Qué es cognitivo en la metáfora según Aristóteles?(2020)In the Poetics (21 1457b6 f.), Aristotle, defines metaphor as the transfer (epiphora) of a term from a given, foreign (allotrios) domain to another one. If, as does the classical doctrine of tropes, we consider that it substitutes the 'proper' term, the metaphor has a purely ornamental value and we can do without it. Modern theories insist, on the contrary, on the cognitive value of the metaphor: Because it offers a re-description of the world, the metaphor is "alive" (Paul Ricoeur). The question is to what extent this cognitive conception of metaphor, in spite of its classical reception, is already at work in Aristotle's differentiated analysis of the phenomenon, as Ricoeur claims. The answer is 'yes but rather no'. This is because the cognition Aristotle talks about in relation to metaphor is of a special type, a "quasi-cognition". © 2020 Imprensa da Universidade de Coimbra. All right reserved.Scopus© Citations 1 2 8 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, The Continuation of Philosophy by Other Means?(2016)In a study dedicated to Karl Kraus’s art of polemics, Stefan Straub lists six necessary features for a discourse to qualify as polemical, namely: personalization (Personalisierung), aggressiveness (Aggressivität), argumentation (Argumentation), credibility (Glaubwürdigkeit), activation of value feelings (Aktivierung von Wertgefühlen), and direction toward a concrete and practical goal (konkrete Zielsetzung). The question I want to raise in this sketch, which was inspired by Sharon Weisser’s idea about a possible typology of ancient philosophical polemics, is whether these characterizations, or at t least the most relevant among them, also specifically apply to philosophical polemics or whether philosophical polemics represent a special case of polemics—due, perhaps, to the very nature of philosophy. The question essentially arises because argumentation, which certainly belongs to the essence of polemics if it is to be distinguished from sheer personal attacks, plays a particular, constitutive role in philosophy: under this assumption, are philosophical polemics, strictly speaking, possible? Must not a philosophical argument be by definition neither aggressive nor personal nor practical (in the relevant sense) nor emotionally loaded? In other words, are philosophical polemics philosophy continued by other means? The alternative would be to assume, in agreement with an intuition we might wish to preserve, that ‘philosophical polemics’ is a well-formed, nonoxymoronic expression. In what follows I present some considerations to this effect. I shall first look at the relationship between polemics and critique (Part 1); I shall pinpoint various ways in which personal references of a certain kind play a role in philosophical polemics—what I call ‘depersonalized personalization’ (Part 2); I shall then say something about how polemics can be philosophically reevaluated (Part 3); and add an observation about polemics and hermeneutics (Part 4). In dealing with these different points, I shall refer to various ancient philosophical polemics, but I shall not engage in a detailed analysis of any of them, in order to keep these preliminary remarks at a general level. On the other hand, I shall mention some modern polemics and modern views on polemics. One reason for this is that ‘polemics’, if not a modern phenomenon, is at least a modern word: for whereas polemikos in Greek means “related to war” or more generally “hostile,” it very seldom, if ever, specifically applies to literary or philosophical polemics (the same is true of polemos). The second related but more important reason is that whereas the notion and practice of blame (psogos) in ancient rhetoric has attracted scholarly attention, conceptual reflection about ancient polemics as such remains relatively rare.Scopus© Citations 4 1 9 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, The Pythagorean Hypomnemata reported by Alexander Polyhistor in Diogenes Laertius (8.25–33): a proposal for reading(2013-10)On various occasions, Aristotle uses a remarkable expression to refer to Pythagoras ’ followers, calling them “ those that are called Pythagoreans ” ( hoi kaloumenoi Pythagoreioi ). Aristotle ’ s caution reflects, at an early date, the problematic nature of the relationship between Pythagoras and his followers. This is true at two levels. First, the use of the plural points to the problem of the relationship between the group and the individual, if indeed the expression refers, in some of the passages mentioned, to the work of Philolaos only; second, and more importantly, the term kaloumenoi shows that in Aristotle ’ s eyes, the relationship between those who were called (and who must have called themselves) “ Pythagoreans ” and Pythagoras himself was not a straightforward one: the expression both identifies and denies the identification, thus opening a crack between Pythagoras and Pythagoreans, which the further history of the Pythagorean school was to both deepen and fill in a variety of ways – from stories about the publication of secret doctrines to the abundant production of pseudepigraphic literature. By the time we reach the latter stage, the crack has become an abyss: in most Neopythagorean texts, the name “ Pythagoras ” is no more than a substitute for either Plato, Aristotle, or a syncretic combination of both. One can wonder whether the main responsibility for Pythagoras ’ Platonization – which is much older, and also easier to understand, given Plato ’ s own clear if indirectly expressed Pythagorean inclinations, than his Aristotelization – belongs to Plato ’ s immediate disciples Speusippus and Xenocrates, as is commonly held, or rather to Aristotle himself, as L. Zhmud interestingly argues in the present volume. © Walter de Gruyter GmbH 20231 11 - Some of the metrics are blocked by yourconsent settings
Item type:Publication, The Emergence of the Concept in Early Greek PhilosophyIn ‘The Emergence of the Concept in Early Greek philosophy’, André Laks argues that we can trace the first inklings of thinking about concepts by paying close attention to early Greek answers to the following three questions: how is perceptual information reached and processed by the mind, what is the relationship between perception and thinking, and how do the early Greek philosophers account for name-giving? First, Laks discusses whether the explanations of sensory mechanisms offered by the early Greek philosophers as well as by the medical authors might have prepared the ground for later theories of concept formation. Second, he argues that we should resist the Aristotelian report according to which the early Greek philosophers identified thinking with perceiving. In fact, we have good reasons to assume that early Greek philosophers attempted to offer an account of the process of thinking. The final section of the chapter turns to the question of the relationship between giving names to things, and forming and grasping the corresponding concept. ©The author ©Cambridge University Press.13
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