December 17: Seminar by Marwan Rashed on the Interaction between Commentator and Translator in Greek and Arabic
Marwan Rashed (Université Paris-Sorbonne (Paris IV), UFR de Philosophie & Centre Léon Robin) will be giving a seminar in English at Galatasaray University on December 17th. Below are the details as well as information from two other sessions in French.
– 16 décembre, mercredi, 9h-13h (Salle 323): Groupe de lecture du De anima d’Aristote)
– 17 décembre, jeudi, 17h-19h (Salle E. Teziç): Seminar on the Interaction between Commentator and Translator in Greek and Arabic.
– 22 décembre, mardi, 10h-13h (Salle 322): Atelier de paléographie grecque
Première rencontre du projet géré à l’Université Galatasaray dans le cadre de l’accord entre le CNRS et TÜBITAK – « Une analyse comparative et critique des conceptions de l’âme d’Aristote et d’Avicenne »
Contact: Burak Şaman, email@example.com (0542 551 45 01)
“Ontology as Wisdom Practice:
Parmenides’ Poem, Plato’s Republic (Book 1), Ion and Parmenides”
Summer Seminar at Galatasaray University
July 15th, 17th, 19th, 2013.
Seminar leader: Eric Sanday (University of Kentucky)
Logistics: The seminar will take place from 18:00 to 20:00 at the Seminar Room at GSU. If you encounter problems getting in the university, call Ömer Orhan Aygün at 0543-3815091. The sessions will be in English. Hesiod’s Theogony is also a recommended secondary reading.
Content: The purpose of this seminar is to study what is called in the Platonic dialogues the “turning of the soul from becoming to being.” We’ll start with reflecting on the difference between being and beings in Parmenides’ poem. We’ll then see how Socrates’ appeal to forms as a normative basis for knowledge and expertise in Republic 1 and Ion draws on the ontological insights we were invited to witness in the poem. In the third session, which is on the first part of Plato’s Parmenides, we’ll see that the ontological insight in the poem and in Republic 1 is immediately subject to, and intelligible in terms of, categories that we know cannot properly apply to being. That is to say: we can win for ourselves true insight into the meaning of being, and yet we cannot help but submit this insight to inappropriate categories. The practical ramifications of this study are significant. I claim that it provides us with a model of rationality and divinity that is caringly attentive to the sources of being while remaining properly self-critical. In short, what we win from this study is a robust conception of rational theology that has a praxical dimension and does not fall prey to certain key historical misconceptions and misappropriations of the Platonic project.