Aither je odborný elektronický časopis zařazený do databází ERIH+ a Scopus. Je vydáván Filozofickou fakultou Univerzity Palackého v Olomouci ve spolupráci s Filosofickým ústavem Akademie věd ČR. Vychází dvakrát ročně. Každé druhé číslo je mezinárodní (International Issue) a jsou v něm publikovány cizojazyčné články (především v angličtině, ale i v němčině a francouzštině). Časopis je registrován pod číslem ISSN 1803-7860.

Aither, 2015 (roč. 7), číslo 13

Aither 13/2015

Předmluva

Pavel Hobza

Aither 13/2015:5  

Erós a filosofický vzestup jedince v Diotimině řeči z Platónova Symposia

Jiří Stránský

Aither 13/2015:6-29 | DOI: 10.5507/aither.2015.002  

In attempt to interpret Plato's conception of a philosophical ascent, this paper focuses on several interrelated problems which are all connected with Diotima's speech from Plato's Symposium. First, the context of this speech is outlined and on this basis the nature of Eros (i.e., the driving force of one's ascent) is explored. This inquiry leads: a) to a crucial question concerning the relationship between the Beautiful and the Good; b) to further exploration of Eros' desiring and procreative aspect.

Aristotelés a tradice

Kryštof Boháček, Pavel Hobza

Aither 13/2015:30-33 | DOI: 10.5507/aither.2015.003  

Přítel Aristotelés

Kryštof Boháček

Aither 13/2015:34-45 | DOI: 10.5507/aither.2015.004  

The article focuses on the philosophical principle known as Amicus Plato, sed magis amica veritas. The first part describes the evolution of this legendary school dogma, starting from Bacon's first scholastic formulation to the widespread use caused by Cervantes' popularization. The author proposes an Aristotelian question of the origin and causes of this principle. The second part is therefore returned to Aristotle as Bacon's source. Aristotle himself, however, was inspired by his teacher Plato, as evidenced on passages of dialogues Phaedo, Republic, and Sophist. In the third part, the author tries to find causes why Aristotle...

Je skutečně zjevné, že Aristotelovi předchůdci hovořili o příčinách? (Met. 983b3)

Pavel Hobza

Aither 13/2015:46-55 | DOI: 10.5507/aither.2015.005  

In the first book of the Metaphysics Aristotle maintains that it is evident that his predecessors have spoken of causes. That Aristotle attributes to them his conception of causes (and principles) is well-known. Yet, one can wonder what he means by saying that that is evident. Although his statement could be at the first sight understood as meaning that his predecessors have been interested in the concept of causality, in my paper I argue that Aristotle attributed to them the evident usage of causes only because he considered them to be philosophers. Since philosophy is closely connected with knowledge, which is in turn based on the causes and principles,...

Kdo je podle Aristotela φυσικός? (De an. 403a29-b18)

Jiří Stránský

Aither 13/2015:56-69 | DOI: 10.5507/aither.2015.006  

The aim of this paper is to answer the following question: "Who, according to Aristotle, is the natural philosopher?" On the basis of a short passage from De anima (403a29-b18) it is argued that the term "natural philosopher" is used by Aristotle in two different senses: first, it applies to a ionian type of thinker who reduces his research to the material cause only, second, it applies to a thinker who does his research properly, that is, who takes into account all four aristotelian causes.

Aristotelův výklad Anaximandrova pojetí vzniku

Radim Kočandrle

Aither 13/2015:70-95 | DOI: 10.5507/aither.2015.007  

Aristotle describes Anaximander's interpretation of generation as 'separation out of opposites', while implying that to apeiron should be understood as a mixture. Simplicius, on the other hand, emphasises a 'separation of opposites' that was supposed to take place due to the eternal motion. While this represents a tendentious peripatetic interpretation, it may have been a response to a conception proposed by Anaximander. While the opposites probably referred to the various particular components of the world, the process of separation was likely grounded in the biological background of cosmogony. To wit, the origin of the world can be described...

Jednota intelektu v renesanční filosofii

Tomáš Nejeschleba

Aither 13/2015:96-117 | DOI: 10.5507/aither.2015.008  

The concept of the unicity of the intellect emerged in the history of philosophy in association with interpretations of Aristotle's On the Soul, where the Philosopher distinguishes between two types of "intellect". The first one in the subsequent tradition becomes the agent intellect (intellectus agens), unlike the second type which is usually referred to as the material intellect (materialis), or the possible intellect (possibilis). A major controversy did not arise until the unicity of intellect was attributed to the possible (material) intellect by Averroes, who in his Long Commentary to Aristotle's On the Soul,...

Dvě aristotelské disputace na ottonském císařském dvoře

Marek Otisk

Aither 13/2015:116-127 | DOI: 10.5507/aither.2015.009  

This paper deals with Aristotelian tradition around the year 1000. The text focuses on two disputations taken place at the Ottonian imperial court (first at the court of Otto II. in Ravenna in 980 or 981, the other at the court of Otto III. in 997) and describes teaching of dialectics according Gerbert of Reims (later pope Silvestr II.).