Кузнецов Михаил Юрьевич : другие произведения.

"women`s" - philosophers (Iv century B.C.), students of Plato

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  • Аннотация:
    I will tell the story of the first women academics. Their names are: Axiotea and Lastenia. With my essays, I mail the memory of the great philosophers of antiquity, who are on a par with both Plato and Aristotle. Axiotea, in modern terms, is a historian (mythologist) and art critic, and Lastenia is a mathematician-astrologer. They are both the first women of antiquity to attend an educational institution. They are the first women to have mastered both gymnastics and theoretical courses at the Platonic Academy.

"Women`s" - philosophers (IV century B.C.), students of Plato


  Among the philosophers of ancient Greece, a special place is occupied by women philosophers, students of Plato - Axiotea of Flius and Lastenia of Mantinea.
  Axiotea of Flius (in ancient Greece Ἀξιοθέα ἡ Φλειοῦς).
  Etymology of the name of Axioteus: Ἀξιο- "Worthy", "valuable", "suitable" + θέα - "Goddess" = " Desent Goddess".
  She was an ancient philosopher, a student of Plato. She lived in the 4th century BC. She took part in classes at the Plato Academy in Athens (which Plato opened in 388 BC), the school of philosophers founded by Plato. Axiotea originated from Fliunt, a city in the northeastern Peloponnese, which was traditionally associated with Sparta. We do not know anything about her family and youth. Diogenes Laertius reports that Plato had two students: Axioteiai Lastenia of Mantinean, and that they studied at the academy, disguised as men (1). After Plato's death, she continued her studies under the guidance of Plato's nephew, Speusippus. (2) Speusippus took over as uncle in 347 BC, and served as head of the school (scholarch) until his death in 339. BC. The philosophical activity of women was then unusual and therefore was noted in the sources as a special feature. Plato was convinced that in the state there are no specific female or specifically male tasks, and therefore both sexes should receive the same education ("The State" book VII). Consequently, he allowed women philosophical lessons in his school. Information about the Axiotea is also available in a single fragmentary copy, preserved by the Oxyrinchus papyrus (P. Oxy.LII 3656). Although the first three letters of her name are absent from the papyrus fragment, this is obvious from the context (3).
  
  
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  Line 38-40
  "The Аxiotea was hidden by clothing
  under the man dressed and was like everyone else".
  
  The information provided to the Epicureans by Philodemus of Gadara comes from the now-lost Platonic biography of Peripateticus Dykearchus, a very valuable source that Philodemus seems to be citing (4). The Academy praised Axiotea. It is said that she was wise and circumspect, that she wore the tunic of a philosopher and attended so much school that "she remained unrecognized by others". The latter statement appears to imply that she not only wore men's clothing, but that she was constantly hiding that she was a woman. She was considered a man in the academy. In the academy, there was a discrepancy in the relationship between Plato's written assessment of his female competence and reality in his school (5). Philodemus mentions men's clothing elsewhere, where he probably takes as a source the lost work of the writer Diocles of Magnesia (6). Other sources in which women philosophers are mentioned as disciples of Plato are the church father Clement of Alexandria (7) and also in Prolegomena to the Philosophy of Plato, an anonymous late antique work, by an unknown author (8). Platonist Apuleius (9) and Neoplatonist Olympiodorus (the Younger) (10) mention the life of women in the academy without naming names. According to the late antique rhetorician Themistius, she (Axiotea) read Plato's "State", after which she went to Athens to study with him (11). The state is a work in which Plato expresses his conviction that women should be trained for the same activities of the state and be endowed with the same state tasks as men. Femestius also takes it for a legend that Axiotea hid for a long time in the academy that she was a woman (18). In a fragment of the Oxyrhynchian papyrus there is talk of an unnamed philosopher who, after the death of Plato, was a student of Speusippus and the founder of the Eretrian school of Menedemos from Eretria (12).
  Swiss Hellenistic / Hellenistic (Gräzist) Fritz Wehrli suggested that Axiotea and Lastenia were in fact Pythagorean women and that it was only a later tradition that made them Platonists (13).
  The classical philologist Konrad Gaiser points out that there was even a Pythagorean community (community) in the time of Plato in the hometown of Axiotea in Fliunt. The inhabitants were traditionally Pythagoreans. Hence, Axiotea can be considered the first student documented from the Fliunt Pythagorean society and the first female philosopher from the city of Fliunt. K. Gaiser believed that there is no doubt about her belonging to the academy of Plato (14)
  Professor of the Aristotle University of Thessaloniki D.Z. Andriopoulos in his book "Arcadia and the Philosophers" ("Αρκαδία και Φιλοσοφία" Δ. Ζ. Ανδριόπουλου, and second edition of the book) tells about 47 Arcadian philosophers thanks to whom the central region in the Peloponnese Arcadia became known to the world. Andriopoulos will put Axioteyun on the 3rd place in importance after Diotima of Mantinea (priestess in Plato's "Feast" dialogue) and Lasthenia of Mantinea (15).
  There is even less information about the second woman philosopher - Lastenia.
  Lastenia (or Lastenia) Mantinean (in ancient Greek Λασθένειαἡ Μαντίνεια).
  The etymology of the name Lastenia is difficult to establish. One can assume: λᾶας (according to Homer) = λας - "Stone" (A Concise Historical Grammar of the Albanian Language, V. Orel, Koninklijke Brill, Leiden 2000, p.219) + θείνω - "to hit", "to break" = "Which breaks stones".
   She was an ancient Greek philosopher. She lived in the 4th century BC. And she attended the Platonic Academy in Athens, a philosophical school founded by Plato. She was one of the female students of Plato. She was born in Mantinea, an ancient city in Arcadia, in the Peloponnese. She studied at the Plato Academy, disguised as a man (16). After the death of Plato, she, like the Axiotea of Flius, continued her studies with Plato's nephew Speusippus, who headed the Academy of Plato from 347 to 339 BC (17). It is said that she was associated with him (18). Moreover, according to Diogenes Laertius and Athenaeus, Lastenia was mentioned in a fictional letter, allegedly sent by the tyrant Dionysius II of Syracuse to Speusippus. An unknown author of the letter accused Speusippus, who was a political opponent of the tyrant, of love of pleasure and suggested that he had an erotic relationship with Lastenia (19).
  The philosophical activity of women was then unusual and therefore was noted in the sources as a special feature. Plato was convinced that there are no specific female or specific male tasks in the state, and therefore both sexes should receive the same education. Consequently, he allowed women philosophical lessons in his school. The ancient Neoplatonist Iamblichus of Chalcis lists a woman named Lastenia from Arcadia in his list of the most important Pythagorean women (20).
  This led to the hypothesis in research that the historical figures Lastenia and Axioteus were Pythagoreans, and only later tradition made them Platonists (21). The opposite hypothesis is that they were students of Plato and were later mistakenly considered Pythagoreans (22). It is also possible. that the Pythagorean Lastenia and the Platonist of the same name are two different people (23) or that Lastenia was a Pythagorean who attended classes at the Platonic Academy.
  In a fragment of a papyrus from Oxyrinchus, a certain woman is mentioned who studied with Plato, Speusippus, and then with Menedemos of Eritrean (24). It says that "in her youth she was beautiful and full of easy grace". With a high degree of probability, this woman is either Lastenia of Mantinean, or Axiotea of Flius.
  Lastenia from Arcadia studied the works of Plato and entered the academy (Plato) to study mathematics and philosophy. After Plato's death, she continued her studies with his nephew Speusippus. She later became a philosopher and companion to Speusippus. According to Aristophanes, Lastenia tried to give an explanation of the concept of "sphere".
  "A sphere is a figure originating from the bottom, apparently from one beginning, besides, marking the contents of the form in it, completely drawn straight lines are usually reciprocal" (literary translation: "A sphere has a certain surface, from any place of the sphere if, to draw a line to a point inside the ball, then it is unchangeable ") (25):
   "ΣΦΑΙΡΑ ΕΣΤΙΝ ΣΧΗΜΑ ΣΤΕΡΕΟΝ ΥΠΟ ΜΙΑΣ ΕΠΙΦΑΝΕΙΑΣ ΠΕΡΙΕΧΟΜΕΝΟΝ, ΠΡΟΣ ΗΝ, ΑΦ" ΕΝΟΣ ΣΗΜΕΙΟΥΤΩΝ ΕΝΤΟΣ ΤΟΥ ΣΧΗΜΑΤΟΣ ΚΕΙΜΕΝΩΝ, ΠΑΣΑΙ ΑΙ ΠΡΟΣΠΙΠΤΟΥΣΑΙ ΕΥΘΕΙΑΙ ΙΣΑΙ ΑΛΛΗΛΑΙΣ ΕΙΣΙΝ" (12,25 либо POxy 3656).
  This deduced law by Lastenia reminds us of the modern law of radius (R). "A straight line connecting the center to any point on the circumference or surface of the ball" (Derived by the skeptic French philosopher Pierre de la Rame in 1569).
  The Axiotea of Flius and Lastenia of Mantinean left a noticeable mark in ancient philosophy, being worthy followers of Plato and his teachings. It is a pity that time has preserved very little information about these worthy women.
  

General conclusions:


  
  1. Ancient philosophy was formed at a time when the meaning of human life, its usual structure and order are under threat, when the former traditional mythological ideas of the slave-owning society reveal their inadequacy, their inability to satisfy new worldview needs
  2. In ancient Greek philosophy, two main types of philosophical worldview arose - materialism and idealism. Their struggle was the main content of philosophical development in all subsequent times. At the same time, an opposition arose between the two main methods of thinking - dialectics and metaphysics.
  3. In Greek philosophy, three periods are distinguished: the first is from Thales to Aristotle, the second is Greek philosophy in the Roman world, and, finally, the third is Neoplatonic philosophy.
  4. In Ancient Greece, there were 288 philosophical teachings, of which, in addition to the great philosophical schools, the teachings of the Cynics and Cyrene philosophers stand out. There were four large schools in Athens: the Academy of Plato, the Lyceum of Aristotle, the Portico (Stoic school) and the Garden (Epicurean school).
  5. The ideas that govern the universe are primary. They determine the life of the material world. The world of ideas is outside of time, it does not live, but dwells, rests in eternity. And the highest idea of ideas is an abstract good, identical to absolute beauty. Plato's idealism is called objective because it recognizes the existence of a completely real, independent of human consciousness, that is, an objective ideal being. Plato created the theory of the general as a law for the individual, the theory of the necessary and eternal laws of nature and society, opposing their actual confusion and blind indivisibility, opposing any pre-scientific understanding. It is this side of Plato's doctrine of ideas that largely determined its millennial significance in the history of human thought.
  6. An ideological impulse, a principled attitude, selfless service to the ideal - all this made the philosophies of Plato and Aristotle necessary for thousands of years both in antiquity and in our time, serve as an unquenchable beacon for the modern generation of philosophers.
  7. Axiotea of Flius and Lastenia (or Lastenia) of Mantinean are the first graduates of the Platonic Academy, therefore, they are the first women scientists and the first women academics who received a formal education in the ancient Greek patriarchal society.
  8. The first is not just a spy (Axiotea of Flius), and even art in the modern sense, the meaning of which gave the German thinker of the 18th century Johann Joachim Winckelmann.
  

Sources:


  
  1. Themistius, Orations, 23. 295C
  2. Diogenes Laertios 4,2.
  3. Konrad Gaiser (Hrsg.): PhilodemsAcademica, Stuttgart-Bad Cannstatt 1988, S. 154-157.
   4. Konrad Gaiser (Hrsg.): PhilodemsAcademica, Stuttgart-Bad Cannstatt 1988, S. 97-100, 307-311.
  5. Alice Swift Riginos: Platonica, Leiden 1976, S. 184. Anderer Meinung ist Konrad Gaiser (Hrsg.): PhilodemsAcademica, Stuttgart-Bad Cannstatt 1988, S. 363.
   6. Konrad Gaiser (Hrsg.): PhilodemsAcademica, Stuttgart-Bad Cannstatt 1988, S. 186, 443, 449-452.
   7. Clemens von Alexandria, Stromateis 4,19,122,2.
   8. "Prolegomena zur Philosophie Platons" 4,30-32 Westerink (Leendert G. Westerink (Hrsg.): Prolégomènes à la philosophie de Platon, Paris 1990, S. 7).
   9. Apuleius, De Platone et eiusdogmate 1,4.
  10. Olympiodoros, In PlatonisAlcibiadem 2, 147-150.
  11. Themistios, Rede 23,17 (295c).
  12. POxy 3656 (2./3. Jahrhundert), herausgegeben von Helen M. Cockle: The Oxyrhynchus Papyri, Bd. 3, London 1984, S. 47-50 (mit Kommentar). Siehe dazu Marcello Gigante: Accessioneippobotea. In: La Parola del Passato 40, 1985, S. 69; Marcello Gigante: Biografia e dossografia in DiogeneLaerzio. In: Elenchos 7, 1986, S. 7-102, hier: 59-63;TizianoDorandi: Assiotea e Lastenia. Due donneall'Academia. In: Atti e Memoriedell'Accademia Toscana di Scienze e Lettere La Colombaria 54, 1989, S. 51-66, hier: 57f.; 13. Franco Montanari: Aristophanes Peripateticus (Byzantius?). In: Corpus deiPapiriFilosoficiGreci e Latini (CPF), Teil 1, Bd. 1*, Firenze 1989, S. 248-250.
  13. Fritz Wehrli: Die Schule des Aristoteles, Heft 1: Dikaiarchos, 2. Auflage, Basel 1967, S. 55.
  14. Konrad Gaiser (Hrsg.): Philodems Academica, Stuttgart-Bad Cannstatt 1988, S. 363f.
   15. "Αρκαδία και Φιλοσοφία" Β' έκδοση το βιβλίοτουΔ. Ζ. Ανδριό πουλου, ομ. Καθηγητή του Αριστοτελείου Παν/μίου Θεσ/κης.
  16. Diogenes Laërtius, iii. 46.
   17. Diogenes Laërtius, iv. 2
  18. Athenaeus, vii. 279, xii. 546.
   19. Diogenes Laertios 4,2; Athenaios 7,279e und 12,546d
   20. Iamblichos, De vita Pythagorica 267.
  21. Dieser Meinung ist Fritz Wehrli: Die Schule des Aristoteles, Heft 1: Dikaiarchos, 2. Auflage, Basel 1967, S. 55.
   22. Alice Swift Riginos: Platonica. The Anecdotes concerning the Life and Writings of Plato, Leiden 1976, S. 184 Anm. 13.
   23. Wilhelm Capelle: Lastheneia 1. In: Paulys Realencyclopädie der classischen Altertumswissenschaft (RE), Band 12/1, Stuttgart 1924, Sp. 889.
   24. POxy 3656.
  25. Konrad Gaiser (Hrsg.): PhilodemsAcademica, Stuttgart-Bad Cannstatt 1988, S. 490.
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