Ricerc@Sapienza

In this article, I wish to present and discuss some Heideggerian theses concerning the notions of “being,” “presence” and “truth” in Plato’s dialogues, taking as a point of departure Heidegger’s course on Plato’s Sophist given in Marburg in 1924–1925. My aim is to show that the fundamental philosophical link that unites them makes it possible to better understand seemingly obscure aspects of the Platonic conception of being and knowledge as it is presented in particular in the concluding pages of Republic V (476e–479e), to which this article is therefore essentially devoted.

The aim of this paper is to explore the occurrence, the extension and use of themes and metaphors coming from Plato’s philosophy in Iris Murdoch’s works. To this end Murdoch’s early and central production will be examined. It will be shown how, against the background of her critique of British analytic philosophy and existentialism, Plato’s themes and metaphors emerge in Murdoch’s attempt to propose a more fitting image of both philosophy and human moral life.

This article aims to highlight the tension between Heidegger’s reading of the Sophist and the interpretive scheme according to which Plato is the founder of Metaphysics conceived as the age of the oblivion of Being. Heidegger works on the «new version of negation» Plato introduced by Plato in Western logic following the «parricide», and he carefully explains the decisive phenomenological consequences of the distinction between “non-being” (which is «blind») and “being- not”, which has an opening and manifestative function.

Le cornici delle lettere 58-66 di Seneca fanno riferimento a dialoghi che il filosofo avrebbe intrattenuto con degli amici e che riferisce a Lucilio; questi elementi dialogici ‘vissuti’ si sovrappongono al dialogo a distanza con Lucilio. A questa peculiarità formale corrispondono contenuti prevalentemente teoretici, in cui si fa sostanziosa la presenza di Platone. Le cornici dialogiche sarebbero dunque una forma di omaggio agli scritti del grande filosofo ateniese, e anche l’introduzione più adatta per trattare temi a lui cari. In questo contesto, la lettera 58 è un caso peculiare.