Byzantine Philosophy and its Ancient Sources by Katerina Ierodiakonou

By Katerina Ierodiakonou

Byzantine philosophy is a virtually unexplored box. Being seemed both as mere students or as basically non secular thinkers, Byzantine philosophers haven't been studied all alone philosophical advantage. The 11 contributions during this quantity, which hide so much sessions of Byzantine tradition from the 4th to the fifteenth century, for the 1st time systematically examine the angle the Byzantines took in the direction of the perspectives of old philosophers, to discover the precise personality of Byzantine idea.

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In the fourteenth century the Latin influence on Greek philosophical discourse still seems to be weak. In theology, the influence seems stronger. 129D-1348) brings with him a Latin approach, and even his opponent, Gregory Palamas (1296-1359), uses loans from Augustine. This is amply shown by Demetracopoulos (1997), who further argues that Palamas borrowed a Stoic division of signs into indicative (ev8ELKTLKOV) and commemorative (thrO/Lv'Y]CJTLKOV) from Sextus Empiricus. 28 Now, one of Palamas' examples does point back to Sextus, and indisputably so, but the actual wording of the distinction does not.

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We find an echo of this view in a testimony by P1utarch concerning Posidonius (fr. 264 E-K), according to which this Stoic philosopher refused to recognize as proper names Roman cognomina such as Cato or Cicero, because these were 'adjectival appellatives' (7rpOC1TJyOp'Kd. i~ i7rL8tTOV). 15 Brunschwig 1994: 41-3 and 56 has advanced the view that the Stoics maintained a distinction between the expressions (a) 'EWKpaTTJS' (without the article) and (b) 'f, EWKpaTTJS' (with 9 10 36 Paul Ko1ligas with its matter nor with its existence---which for the Stoics were one and the same thing, namely, what they called 'substance' (ova{a).

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