Marcelo Boeri

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Marcelo D Boeri

Pontificia Universidad Catolica de Chile

Alba Amairani

UNAM Universidad Nacional Autónoma de México

Ricardo Salles

Universidad Nacional Autónoma de México

Isabel Jiménez-Peña Barba

Independent Researcher

Javier Campos-Daroca

Universidad de Almeria

Desiderio Parrilla Martínez

Ucam

Carlos Gabriel

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Adur Intxaurrandieta Ormazabal

University of Santiago de Compostela

Gabriel D Gómez Franco

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Papers by Marcelo Boeri

La Transmisión Del Concepto Estoico De Causa Sinéctica

Méthexis, 1992

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“El alma es, en cierto modo, todas las cosas existentes” (Aristóteles, De anima 431b21): Una discusión crítica del De anima a propósito de una edición y traducción reciente

“El alma es, en cierto modo, todas las cosas existentes” (Aristóteles, De anima 431b21): Una discusión crítica del De anima a propósito de una edición y traducción reciente, 2019

Esta es una discusión crítica de la reciente edición del texto griego (con introducción y notas) ... more Esta es una discusión crítica de la reciente edición del texto griego (con introducción y notas) del De anima de Aristóteles debida a JOSÉ MANUEL GARCÍA VALVERDE, (Aristóteles. Sobre el alma, Madrid: CSIC, 2019, 398 pp.). En mi discusión me centro más en los desacuerdos que en los acuerdos, señalando algunos problemas de traducción e interpretación, y describiendo las características generales del libro. Mi nota pone más énfasis en los aspectos filosóficos (que, desde luego, tienen conexión estrecha con los filológicos) que, a mi juicio, son relevantes en un trabajo de esta naturaleza. El hecho de centrarme en los desacuerdos en parte se explica por la naturaleza misma del texto, que, frecuentemente, es especialmente críptico y exige hacer un esfuerzo de interpretación.

Filosofía, Historia De La Filosofía y Pensamiento Antiguo

Síntesis. Revista de Filosofía, 2020

After physical reality began to be considered mathematically, and the Aristotelian conception of ... more After physical reality began to be considered mathematically, and the Aristotelian conception of the world was abandoned one should accept that the world the Ancient Greeks were in the habit of considering has disappeared. One might also say that the world is not today what it used to be some decades ago. The technological revolution and its progress, the sophistication of methods of communication, the appearance of new illnesses and calamities indicate that our world is no longer the world that was known by the philosophers and scientists of the first decades of the 20th century. Ancient philosophers did not have to face these kinds of problems. My claim in this paper is that Ancient philosophy can be regarded as living thought and hence not as a “piece of archaeology”. I shall examine first some possible ways of considering the study of Ancient philosophy. Secondly, I will provide some examples of philosophical problems posited by Ancient philosophers that have been considered ser...

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Is the Prime Mover the Source of All Movement? Pseudo-Justin on Aristotle's Unmoved Mover

P. Van Deun & B. Demulder (eds.) Questioning the World. Greek Patristic and Byzantine Question and Answer Literature, Turnhout: Brepols Publishers, 2020

The focus of this paper is on the critical analysis of Aristotle’s Unmoved Prime Mover (UPM) thes... more The focus of this paper is on the critical analysis of Aristotle’s Unmoved Prime Mover (UPM) thesis carried out by Pseudo-Justin, a (possibly) fifth-century philosopher who devoted a whole treatise to undermining some of the basic tenets of Aristotle’s cosmology (including the doctrine of the UPM) . My strategy in this article will be the following: in section 2 I provide the bulk of Pseudo-Justin’s criticism, and argue that at least part of his most important objections are reasonable, inasmuch as they are made on the basis of Aristotelian assumptions and conceptual categories. While developing Pseudo-Justin’s objections to Aristotle, I will be making reference to some of the crucial passages in Aristotle’s Physics VII-VIII and Metaphysics XII where the theory of the UPM is developed and explained. To be sure, in his Confutatio Pseudo-Justin only cites passages taken from Aristotle’s Physics and De caelo. But in order to clarify Pseudo-Justin’s arguments, I shall be quoting and com...

“To act and to be acted upon”: Interactionism in the Phaedo

Plato's Phaedo. Selected Papers from the Eleventh Symposium Platonicum (ed. G. Cornelli, T.M. Robinson, F. Bravo, Baden-Baden, Academia Verlag), 2018

In the Phaedo it is pretty clear that the soul is what sets the body in motion (79e-80a; 98c-e). ... more In the Phaedo it is pretty clear that the soul is what sets the body in motion (79e-80a; 98c-e). But Plato points out that both the soul is able to act upon the body and the body upon the soul. My claim is that in the Phaedo Plato suggests that some form of interactionism between soul and body is possible , and that in connection with that issue he advances the view (widely developed by Aristotle), according to which there is a sort of ‘codependence relation’ between soul and body.

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Plato and Aristotle On What Is Common to Soul and Body. Some Remarks on a Complicated Issue

Soul and Mind in Greek Thought. Psychological Issues in Plato and Aristotle, 2018

Aristotelian scholars tend to reject the Cartesian dualism as applied to Aristotelian model of th... more Aristotelian scholars tend to reject the Cartesian dualism as applied to Aristotelian model of the soul, and favor the view that denies that the soul is radically opposed to body. This is so due the fact that Aristotle takes the living being to be a unified whole (composed by form and matter). I start by reminding that both Plato and Aristotle argue that by their very nature soul and body are different, but at the same time they maintain that there are things that are 'common' to soul and body. The issue is how it is possible that two entities so different in nature have something in common. I argue that the key to the problem lies in the fact that both Plato and Aristotle regard the soul and the body as capacities, and that – in so far as they are able to act and to be acted upon – such is the 'commonality' shared both by soul and body. Given that capacities are relational entities, both of them turn out to be very plastic notions that should not necessarily be unde...

Self-Knowledge in the Alcibiades I, the Apology of Socrates, and the Theaetetus: The Limits of the First-Person and Third-Person Perspectives

Knowledge of oneself is not easy to attain. Plato was aware of this and in this paper we aim to s... more Knowledge of oneself is not easy to attain. Plato was aware of this and in this paper we aim to show that he suspected then, like psychologists know now, that one's introspective capacity to attain knowledge of oneself is very much restricted and that we must rely on the other as a source of such knowledge. We further argue that, for Plato, this knowledge is not easily achieved given not only the shortcomings of the first-person perspective but also the limitations of the third-person one.

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Dialéctica, pensamiento ‘intuitivo’ y ‘discursivo’ en Platón

Tópicos. Revista de Filosofía, May 10, 2017

The aim of this essay is to provide a deflationary interpretation of the divided line in Republic... more The aim of this essay is to provide a deflationary interpretation of the divided line in Republic VI-VII. I argue that an important part of the difficulties existing between διάνοια and νόησις lies in the fact that the different sections of the divided line are read as if they were close compartments. My claim is that one of the crucial problems is how one should understand that a soul working according to the mental capacity that Plato calls νόησις could perform its cognitive activities absolutely getting rid of any sensible ingredient. In order to attempt to explain this detail, I make use of a passage included in the Phaedo, where Plato tries to show that it is possible to get rid of the body 'as far as possible'. The view that the soul gains 'clarity' as long as it ascends from εἰκασία to νόησις, I hold, might be understood in terms of 'certainty': as some contemporary epistemologists, Plato appears to have envisaged the idea that if there is knowledge, s...

Chance of teleology in Aristotle's physics

International Philosophical Quarterly, 1995

Los Comentadores Antiguos De Aristóteles y Su Reelaboración De La Filosofía Griega

Méthexis, 1993

Artículos sobre la Física de Aristóteles

Topicos Revista De Filosofia, 2006

Acceso de usuarios registrados. Acceso de usuarios registrados Usuario Contraseña. ...

Causa sinéctica y actividad neumática en el estoicismo

Revista Latinoamericana De Filosofia, 2009

J.J. Duhot, La conception stoïcienne de la causalité, Paris 1989 (Librairie Philosophique J. Vrin, 302 páginas)

Méthexis, 1994

La Ética Del Estoicismo Antiguo

Méthexis, 1996

Epicuro, Carta a Meneceo

Traducción española de la Carta a Meneceo de Epicuro.

“Aristóteles, De anima B 2. 414 a 19-20. A propósito del alcance de las interpretaciones funcionalistas de la psicología aristotélica y del carácter causal del alma”

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“Does Cosmic Nature matter? Some Remarks on the Cosmological Aspects of Stoic Ethics”

Colloquium 2: Socrates, Aristotle, and the Stoics on the Apparent and Real Good1

Proceedings of the Boston Area Colloquium of Ancient Philosophy, 2005

Cuidado de sí y “familiaridad” (oikeíosis) en el estoicismo: ¿cuán egoísta y cuán altruista es la ética estoica? 

Abstract: Self-care and “oikeiosis:” how egoistic or altruistic is Stoic ethics? Self-care is a P... more Abstract: Self-care and “oikeiosis:” how egoistic or altruistic is Stoic ethics? Self-care is a Platonic issue whose main focus is on the care of the soul. The author of this essay suggests that the Stoics reinterpret the problem of self-care through their doctrine of oikeiosis, according to which the first impulse of the human animal consists in egoistic self-preservation which later, when rationality bursts forth, can be reoriented toward an altruistic approach. In this second stage of oikeiosis, the author claims, the human being continues to think of his or her self-interest, but the latter can now be integrated into a concern for the other. Stoicism’s contribution to the problem of self-care, understood in terms of the theory of oikeiosis, is the relevance of the social dimension that such care acquires.

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“¿Cuán ‘platónica’ es la psicología aristotélica? Reflexiones sobre la presencia de la psicología platónica en el proyecto psicológico de Aristóteles”

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La Transmisión Del Concepto Estoico De Causa Sinéctica

Méthexis, 1992

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“El alma es, en cierto modo, todas las cosas existentes” (Aristóteles, De anima 431b21): Una discusión crítica del De anima a propósito de una edición y traducción reciente

“El alma es, en cierto modo, todas las cosas existentes” (Aristóteles, De anima 431b21): Una discusión crítica del De anima a propósito de una edición y traducción reciente, 2019

Filosofía, Historia De La Filosofía y Pensamiento Antiguo

Síntesis. Revista de Filosofía, 2020

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Is the Prime Mover the Source of All Movement? Pseudo-Justin on Aristotle's Unmoved Mover

P. Van Deun & B. Demulder (eds.) Questioning the World. Greek Patristic and Byzantine Question and Answer Literature, Turnhout: Brepols Publishers, 2020