Природата на 'πρόληψις' во Епикурејската гносеологија
Journal
Systasis
Date Issued
2011
Author(s)
Abstract
With the revitalization of Hellenistic philosophy, the concept of πρόληψις was one
of the first to be re‐examined. Considering that the notion of πρόληψις (preconception)
does not correlate with any known contemporary epistemological term, it is difficult to
define its nature. Following Laertius’ testimony, preconceptions are naturally and
immediately formed notions of what often appears outside and is constantly confirmed
by further sensations. The problem occurs as to whether this concept introduces
rationalistic elements in Epicurean epistemology concerning particular preconceptions—for example, the preconception of God. Epicurus tends to found this preconception on
the basis of the “consensus gentium” argument that entails the conclusion that every
man has a common, innate notion of God.
This article seeks to find an adequate translation of the term in Macedonian, to
analyze the contrary opinions that may be concluded from the arguments presented by
the sources, to point out the semantic function of the preconception and to give an
opinion as to the nature of the preconceptions viewed from a wider scope considering
the Epicurean doctrine.
Sensations are the ultimate criterion of truth by which even the most subtle theories
are tested, so a quest for further and more exact criterion is unnecessary. Preconceptions
are in a way an extended function of sensations and their nature is no different than the
nature of sensations. This correlates with the genuine Epicurean philosophical
standpoint, namely with his atomism and his sensualism.
of the first to be re‐examined. Considering that the notion of πρόληψις (preconception)
does not correlate with any known contemporary epistemological term, it is difficult to
define its nature. Following Laertius’ testimony, preconceptions are naturally and
immediately formed notions of what often appears outside and is constantly confirmed
by further sensations. The problem occurs as to whether this concept introduces
rationalistic elements in Epicurean epistemology concerning particular preconceptions—for example, the preconception of God. Epicurus tends to found this preconception on
the basis of the “consensus gentium” argument that entails the conclusion that every
man has a common, innate notion of God.
This article seeks to find an adequate translation of the term in Macedonian, to
analyze the contrary opinions that may be concluded from the arguments presented by
the sources, to point out the semantic function of the preconception and to give an
opinion as to the nature of the preconceptions viewed from a wider scope considering
the Epicurean doctrine.
Sensations are the ultimate criterion of truth by which even the most subtle theories
are tested, so a quest for further and more exact criterion is unnecessary. Preconceptions
are in a way an extended function of sensations and their nature is no different than the
nature of sensations. This correlates with the genuine Epicurean philosophical
standpoint, namely with his atomism and his sensualism.
Subjects
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