Download Sophistical Practice: Toward a Consistent Relativism by Barbara Cassin PDF
By Barbara Cassin
Sophistics is the paradigm of a discourse that does issues with phrases. it's not natural rhetoric, as Plato wishes us to think, however it presents an alternative choice to the philosophical mainstream. A sophistic historical past of philosophy questions the orthodox philosophical historical past of philosophy: that of ontology and fact in itself. during this publication, we find strange Presocratics, wreaking havoc with the fetish of actual and fake. Their logoi practice politics and practice fact. Their sophistic perform can shed an important gentle on modern occasions, corresponding to the reality and Reconciliation fee in South Africa, the place, to cite Desmond Tutu, "words, language, and rhetoric do things," growing such things as the hot "rainbow people." Transitional justice calls for a constant and sustainable relativism: no longer fact, yet fact for, and adequate of the reality for there to be a group. Philosophy itself is set phrases ahead of it truly is approximately techniques. Language manifests itself in truth purely as multiplicity; diverse languages practice sorts of worlds; and problems of translation are yet indicators of those ameliorations. This desacralized untranslatability undermines and deconstructs the Heideggerian assertion that there's a historic language of philosophy that's Greek via essence (being the one language in a position to say what "is") and at the present time is German. Sophistical perform constitutes an important contribution to the talk between philosophical pluralism, unitarism, and pragmatism. it is going to swap how we talk about such phrases as urban, fact, and politics. Philologically and philosophically rethinking the sophistical gesture, hoping on functionality and translation, it proposes a brand new paradigm for the human sciences.
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Extra info for Sophistical Practice: Toward a Consistent Relativism
Sample text
384d) does not sound like the words of an impoverished man who depends on “charity from his friends” (pace APF, citing Xenophon)’ is unconvincing. 26–8 (= SSR vi a83), reports that ‘in Aeschines Hermogenes is ridiculed as a slave to money. At any rate, he neglected Telauges, who was his companion and a graceful youth’. 23 See Kahn 1973a:€154–7. 24 Actually, a piece of evidence to this effect might be hidden in Socrates’ murky reference, at 433a, to some Aeginetan decree. But no one has yet offered a satisfactory interpretation of that passage.
3) is twofold. (i) At 389b Socrates seems to take for granted the use of the formula ὅ ἐστι F as a designation for the forms, whereas at Phd. 75d and elsewhere he explicitly recognizes the formula’s technical status. ’s conception of death, as set forth especially at 80d–81a, and indeed to Â�criticize and improve on an alternative etymology which is endorsed in the Phd. passage. Thus, to sum up, Cra. does not belong to the ‘late’ dialogues; it is designed to be read after Phd. 27 I. 4 ╇T h e e v i de nc e f or t h e t e x t In my translations I always use the text of the OCT edition unless otherwise specified; it is mainly from this edition, as well as occasionally from others and from inspection of the main MSS, that I draw my information about textual variants.
65), some of which aimed at correcting, rather than expounding, current linguistic practice, and some of which were supported by etymologies (Prt. 337c, Gal. Nat. Fac. 9). g. that there are no synonyms at all, or even that there is a one-to-one correspondence between names and things. But in fact there is no evidence that he went beyond a number of particular distinctions or that he took a stand in the nature/convention debate as it is presented in Cra. Thus Socrates’ claim that he is ignorant of Prodicus’ views and will not take them into account probably has the function to make it clear that, in spite of the common label ‘correctness of names’, the issue discussed here is different from what Prodicus went in for.