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Workshop: Phyrrhonian Modes - 06-07/09/2018, Hamburg (Germany)

31.08.2018

 

FECHA / DATE/DATA:  06-07/09/2018

 

LUGAR/LOCATION/LUOGO: Maimonides Centre for Advanced Studies (Hamburg, Germany)

 

ORGANIZADOR/ORGANIZER/ORGANIZZATORE: Emidio Spinelli

 

INFO: web 

 

INSCRIPCIÓN/REGISTRATION/REGISTRAZIONE:  

 

PROGRAMA/PROGRAM/PROGRAMMA: 


Against the background of a “pluralistic” approach to a radical suspension of judgement about everything (ἐποχή περὶ πάντων), Sextus Empiricus presents, in a multifarious way (πολλαχῶς), the different modes thanks to which one can reach that suspension.
The main goal of the lectures will be a clear and coherent presentation of all the aspects of Pyrrhonian tropology. It will begin with Aenesidemus’ systematic collection of the ten τρόποι τῆς ἐποχῆς (1. Differences among animals; 2. Differences among humans; 3. Different con-stitutions of the sense organs; 4. Circumstances; 5. Positions, intervals, and places; 6. Admixtures; 7. Quantities and preparations of existing things; 8. Relativity; 9. Frequency or rarity of encounters ; 10. Persuasions, customs, laws, mythical beliefs, and dogmatic suppositions: see PH I 31–163) and then continue with a discussion of his more specific eight modes or types of argumentation against any kind of causal explanation allegedly offered by his dogmatic enemies (PH I 180–86). Finally, close and careful attention will be devoted to the so-called five modes of Agrippa (dispute; regressus ad infinitum; relativity; hypothesis; reciprocity: see PH I 164–77), since they represent a sort of “sceptical net” that aims to block any foundationalistic manoeuver. 



Programme


Sept. 6, morning

The ten modes leading to the suspension of judgement: Pyrrhonian tradition, its sources and Sextus’s originality (PH I 31-163)

Sept. 6, afternoon

Against the misuse of casual explanations: Aenesidemus and his eight modes leading to the confutation of the aitiologists (PH I 180-186)

Sept. 7, morning 

The sceptical net: Agrippa, his five modes, the additional two, and the final dogmatic collapse (PH I 164-179)





 

 

 

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