ISBN: Ostalo
Godina izdanja: 1991
Jezik: Srpski
Autor: Strani

Lepo ocuvana knjiga (4).

U uvodu na oko 12-13 strana pazljivo podvlaceno obicnom olovkom. Na prvoj strani pecat bivseg vlasnika. Ostalo kao necitano.

RETKO

Both during his time in Germany and in America, Jaeger produced many widely respected works. To begin with, Jaeger actually wrote two versions of his dissertation, one in Latin and one in German, on Aristotle`s Metaphysics. Jaeger`s edition of the Metaphysics was printed in 1957. Only two years after editing Gregory of Nyssa`s Contra Eunomium (1921, 1960), Jaeger became famous with his 1923 groundbreaking study on Aristotle, Aristoteles: Grundlegung einer Geschichte seiner Entwicklung, which was translated into English in 1934 as Aristotle: Fundamentals of the History of His Development. His theories largely remained undisputed until the 1960s. Jaeger founded two journals in 1925: Die Antike (1925–1944) and the influential review journal Gnomon (extant). Jaeger was the editor of the works of church father Gregory of Nyssa, Gregorii Nysseni Opera, editing Gregory`s major work Contra Eunomium (1921, 1960). This edition is a major scholarly achievement and the philological foundation of the current studies on the Cappadocian Fathers.

Jaeger is perhaps best known for his multivolume work Paideia: The Ideals of Greek Culture, an extensive consideration of both the earliest practices and later philosophical reflections on the cultural nature of education in Ancient Greece, which he hoped would restore a decadent early 20th century Europe to the values of its Hellenic origins.

Jaeger`s last lecture, Early Christianity and Greek Paideia (1961) is a very impressive summary of his life`s work covering nearly one thousand years of Greek philology, philosophy and theology from Homer, the Presocratic philosophers, Plato up to and including several Church Fathers. The Papers of Werner Jaeger are housed at the Houghton Library (Harvard University).

Interpretation of Plato and Aristotle Edit
Jaeger`s position concerning the history of the interpretation of Plato and Aristotle has been summarized effectively by Harold Cherniss of Johns Hopkins University. In general, the history of the interpretation of Plato and Aristotle has largely followed the outline of those who subscribe to the position that (a) Aristotle was sympathetic to the reception of Plato`s early dialogues and writings, that (b) Aristotle was sympathetic to the reception of Plato`s later dialogues and writings, and (c) various combinations and variations of these two positions. Cherniss` reading of Jaeger states, `Werner Jaeger, in whose eyes Plato`s philosophy was the `matter` out of which the newer and higher form of Aristotle`s thought proceeded by a gradual but steady and undeviating development (Aristoteles, p. 11), pronounced the `old controversy,` [which was] whether or not Aristotle understood Plato, to be `absolut verständnislos.` (absolutely uncomprehending [of Aristotle]). Yet this did not prevent Leisegang from reasserting that Aristotle`s own pattern of thinking was incompatible with a proper understanding of Plato.`[2] Therein Cherniss believed Jaeger to be contrary to Leisegang, and Leisegang was unsympathetic to compatibility between Plato and Aristotle in both (a) and (b) above.[clarification needed]

He said: `The fructifying power of the Zoroastrian concepts is suggested by the fact that in the fifth century the Greeks of the mainland were apparently more than a century behind the times in comparison with the enlightened cosmological thought of the Ionians. It was `the edge of Asia` –that is, the westernmost provinces of the Achaemenian Empire- which was the birthplace of Greek philosophy` (Jaeger, W. Aristotle, Fundamentals of the History of His Development, English transl. By R. Robinson, with author`s revisions.2nd.ed, Oxford 1948.) & Mary Boyce, A history of Zoroastrianism V-2.Ledien/köln 1982,s 161.