Francisco L. Lisi

This paper argues against the existence of a notion of natural law in Aristotle. Contrary to Plato, Aristotle limits the scope of justice to what is strictly human and, continuing a trend begun in the Sophistic movement of the fifth century B. C., breaks with its cosmic foundation. One of the most striking features of his writings of practical philosophy is the scant reference they make to the divine realm. When they do refer to it, it is primarily to emphasize the difference and not the connection between the two .the human and the divine spheres.

The fragment reflects the Aristotelian thought in a way that cannot be used to the reconstruction of Plato's philosophy of history, which can be found in the dialogues and do not exists any base to consider that Plato has reserved  it to his oral lectures.

A través de una interpretación integral del diálogo y su relación con la denominada "doctrina no escrita", el trabajo muestra la relación entre la ontología y la política en el pensamiento del pensador ateniense. Su ideal ético consiste en la preservación de los movimientos ordenados del alma y la preservación de la calma

The importance of astronomy in Plato's Philosophy is remarked through its position in the curriculum of the Republic: with arithmetic, geometry and stereometry
it builds the introductory quadrivium in the education of the guardians.But astronomy has for Plato not only a theoretical interest, its significance lies for him in the practical sphere as well. Plato's astronomical theories are connected with and based on the so called unwritten philosophy. This paper considers Plato's astronomical conception in both the theoretical and the practical aspect.
by analyzing sorne passages of his work, and points out the significance of
astronomy for ethics.

Brocenses' theory on the relationship between word and reality continues the traditional opposition between the conventional and the naturalistic approach. However, his approach shows the influence of Erasmus' view  and of Scaliger's criticism of the it.

Λos diferentes passajes  aceptan una interpretación concreta de themis como el derecho que cada individuo
ha alcanzado dentro del entramado social en virtud de su posición y su poder. Dicho derecho y el sistema de todos los derechos están garantizados por el poder divino

Contrairement aux interprétations coutumières il y a un dialogue permanent entre la République, le Politique et les Lois et non une rupture ou un changement substantiel de la pensée politique de Platon. Une analyse minutieuse de Leg. V 739a1-740a2 montre clairement cette cohérence, en particulière la tournure "dieux ou fils des dieux" qu'y apparaît se rattache à l'état ordonné de l'âme et plus spécifiquement à la connaissance philosophique et n'indique pas l'abandonnement des positions de la République. De cette façon sont réfutées les thèses soutenues par A. Laks depuis quelques années sur le rapport entre la République et les Lois.
In spite of the usual interpretations there is a continuous dialogue between the Republic, the Statesman, and the Laws and not a break or a substantial change in Plato's political thought. A detailed analysis of Laws V 739a1-740a2 shows beyond all doubt this strict coherence, especially the expression "gods or children of gods" that appears in this passage is related to the ordered state of the soul and more specifically to the philosophical knowledge and does not point to a revision of the doctrines defended in the Republic, so that the interpretation of the relationship between the Republic and the Laws defended since the beginning of the 90'ties by A. Laks can be considered as definitively refuted.

In the Republic and the Laws, Plato sketches how a just city would be. But what about the possibility of these cities in speech? According to a strong scholar tradition, these two dialogues consider it impossible for these cities to exist in the sensible world. This paper adresses this issue and takes an opposite position. It claims that Callipolis and Magnesia must not be understood as utopian projects but as theoretical models that can be achieved.

Whereas the prívate sphere, the individual's own interest, and the excess of liberty are manifestations of injustice, justice is the enthroning of the koinon in the individual and in the city. In this way, the whole community becomes a reflection of the cosmic order and its members must mirror in themselves and in their actions this existing order.

Es habitual considerar al Filebo un diálogo ético en el sentido moderno del término (cf., p. ej., F. Bravo 2003, 221), olvidando que en la Antigüedad y, especialmente para Platón, ética y política constituían una unidad indisoluble (este olvido es patente en el comentario de D. Frede  2003). Esta forma de abordar el diálogo no percibe su relevancia como fundamento de la teoría política, relevancia que se ve confirmada por las referencias a su tema central en otros escritos platónicos, en especial en la República y las Leyes. La presente exposición tratará de iluminar las implicaciones que tienen las doctrinas del diálogo en la teoría política de Platón.
Contrariamente a que se ha interpretado en los últimos tiempos, el Filebo no es un diálogo de estructura "Qué es x" (cf. p. ej., Benítez 1989). Su finalidad principal no es definir ni el bien ni el placer, ni la inteligencia, sino determinar de manera precisa la relación de estos dos últimos, especialmente del placer, con el bien supremo, en otras palabras, establecer la relación entre estructura ontológica de la realidad y filosofía práctica. La hipótesis del trabajo es que la cercanía que se ha observado entre el Filebo, el Timeo y la República permite aclarar la significación del nomos en el pensamiento político de Platón y que, en realidad, la limitación del placer es la clave de la legislación para Platón. El Filebo representa en el ámbito humano lo que el Timeo es en el cósmico. En ambos casos, el discurso aborda la realidad a analizar (el alma en el Filebo,  el universo en el Timeo) desde la perspectiva del continuo que debe ser ordenado (placer y región respectivamente), desde la del elemento ordenador (intelecto) y desde la de la interacción de ambos elementos. Una consideración del tratamiento del placer en la República permite determinar la unidad en el planteamiento platónico y aclarar la referencia al nomos como límite en un pasaje central en el que se encuentra la clave del Filebo (26b-c1). El intelecto humano debe actuar sobre las almas inferiores de manera semejante a la que actúa el intelecto cósmico sobre la materia. Ambos son el lazo de unión con el principio supremo, el Bien. La naturaleza del Bien no se limita a ser la medida suprema. Su parentesco con el intelecto y su función como dador de orden y vida muestran que es un principio superior al intelecto, pero no reductible al simple número. La vida mixta muestra que sólo la vida del nomos es propia del hombre, la del placer es inferior a lo humano y más cercana a la naturaleza animal, la del intelecto es sólo propia de los dioses. El ser humano como ser intermedio necesita del límite que le impone o bien el intelecto rector directamente o la ley a aquellos que no poseen inteligencia. El trabajo se dividirá en los siguientes apartados:
(a) La significación del límite y su relación con el placer
(b) Intelecto y placer
(c) Placer y Bien
(d) La aplicación de la doctrina del Filebo en la legislación platónica (Leyes) y en la educación (República  y Leyes)

The paper refutes Brisson's and Rowe's hypothesis about the structure of the myth and restates the traditional interpretation and defends the significance of the story for the understanding or Plato's historical thought and its relation with his philosophical principles

Ce travail défend l’unité de la conception platonicienne de la nature et montre la continuité doctrinale entre le Timée et la vision offerte dans le livre X des Lois. Il soutient que l’âme méchante des Lois s’identifie avec la chora du Timée et le somatoeides du Politique. De cette façon, l’opposition sophistique entre une physis matérielle et l’âme qui en dépend est dépassée par la distinction entre un sens fort de physis (intellect et ses dérivés) et un sens faible (la chora et ses dérivés, où les dérivées de la chora sont le résultat de l’action de l’intellect sur elle).

The  paper examines the value of nomos in the Politicus and essays a description of Plato's attitude in the Laws.
The discussion is rnanly focalized on the relation between law and science.Against a cornmon interpretation. there is neither contradiction nor contraposition between both dialogues.

Plato's use of language develops on the basis of the Sophistic linguistic achievements. In the dialogues Plato works intentionally with different levels. There is a specific Platonic use, which must be carefully distinguished from the everyday level of language and and from the Sophistic terminology.

This papers  analyzes the use of the term ποικιλία  and its ontological significance. Even if variety is a characteristic of the sensible world, P. extends its use to all the spheres of Being. It designs the whole of the multiplicity which has its origin in the ἀρχή δυάς

L'analogia che Socrate stabilisce nella Repubblica tra uomo e città ha delle implicazioni politiche di primaria importanza, perché fa dipendere la salvezza e la conservazione dello stato, oppure la sua distruzione, da uomini provvidenziali, sia nel male sia nel bene, cioè da personalità che si trovano al di là del comune. Né il filosofo né il politico sono figure ordinarie. Sulle loro spalle riposa tutto il bene o tutto il male della città. Platone è il primo esempio della seduzione che il potere assoluto e la tirannide hanno su un grande numero di intellettuali.

La conquista del Perú se realizó por un designio divino para propagar el cristianismo y con la ayuda de la divinidad, pero los españoles no supieron estar a la altura de las circunstancias y por sus pecados recibieron el castigo divino que se manifestó en el disenso y el crimen.

Sotto una forma e un linguaggio platonic, il Minosse mostra, un'ideologia che accosterei non al socratismo, ma piuttosto a una contaminazione stoíca. ldiomi e concetti che l'avicinano al cratilismo e all'eraclitismo in generale, combinati con l'ideo]ogia del re saggio ispirato da dio, danno indicazioni in direzione di questa corrente filosofica.

The author justifies the inclusion of the Classical languages in the high school facing first the criticisms made to those languages. Afterwards, he enumerates reasons to include them, like the historical and cultural tradition, the development of an aesthetic sensibility, the interest of learning by itself, the creation of a kind of abstraction and logical thinking and some others.

The author justifies the inclusion of the Classical languages in the high school facing first the criticisms made to those languages. Afterwards, he enumerates reasons to include them, like the historical and cultural tradition, the development of an aesthetic sensibility, the interest of learning by itself, the creation of a kind of abstraction and logical thinking and some others.

Following the discussion between Popper on his essay about the open society and his enemies, F. L. Lisi echoes the proposals of the Tübinga school and reviews the basical topics of the subject: Philosophy and Politics, philosophical knowledge, the art of mesure in The Statesman, the law as rule and limit, the ontological foundation of the political rule and its practical use in the doctrine of nomos. The author concludes that in Plato's thinking exists a unity between Philosophy and Politics and invites to rescue Plato for thinking about him.

Following the discussion between Popper on his essay about the open society and his enemies, F. L. Lisi echoes the proposals of the Tübinga school and reviews the basical topics of the subject: Philosophy and Politics, philosophical knowledge, the art of mesure in The Statesman, the law as rule and limit, the ontological foundation of the political rule and its practical use in the doctrine of nomos. The author concludes that in Plato's thinking exists a unity between Philosophy and Politics and invites to rescue Plato for thinking about him.

Collected papers on Aristotle's Politics: Introduction: Lisi-Curnis: Politics and social conflicts in Aristotle's thought Part I: The material transmission of the text Curnis: La rinascita della Politica in greco: codici, copisti, committenti del XV secolo. Part II: The methodology: Bertelli Forme di argomentazione nella Politica, Moggi Aristotele e la storia nella Politica, Accattino Un confronto di Aristotele col Politico di Platone nel III libro della Politica Part III Philosophy of law: Pezzoli Mutare le leggi: alcune riflessioni a partire da Politica II 8, 1268b25-1269a27, Schütrumpf: Principles and Goals of the Constitutional theory in Aristotle's Politics Book IV, Guagliumi Forme di democrazia nella classificazione Aristotelica (Pol. IV-VI) Part IV Citizenship and the polis: Gastaldi Il cittadino e la sua virtù nella Polittica di Aristotele,, Weed Aristotle on the function of the political mean Part V Economics: Besso L' οἰκονομία nel libro I della Politica, Lisi Money and justice in Aristotle's political thought Part IV Reception of the text: Vega Aristotl'es Politics on the Indices Librorum Prohibitorum of the sixteenth century