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font: Georgia; font-size: 14px; font-weight: normal">28&ndash;30 August 2018&nbsp;&nbsp;&nbsp;St Petersburg, Russia&nbsp;&nbsp;&middot;&nbsp;&nbsp;28&ndash;30 023CAB0&nbsp;2018&nbsp;&nbsp;&nbsp;!0=:B-5B5@1C@3, >AA8O</span> </td> <td> <img src="IMAGES/pla150.png" border="0" alt="" /> </td> </tr> </table> </center> </div> <hr /> <div class="d1"> <table class="ovrBtn"> <tr> <td class="c1" style="vertical-align:bottom !important;"> <img src="IMAGES/ovrbrd_11.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_12.png" alt="" /> </td> <td class="c7"> </td> <td class="c1"> <img src="IMAGES/ovrbrd_15.png" alt="" /> </td> <td class="c1" style="vertical-align:bottom !important;"> <img src="IMAGES/ovrbrd_16.png" alt="" /> </td> </tr> <tr> <td class="c1"> <img src="IMAGES/ovrbrd_18.png" alt="" /> </td> <td colspan="3" class="c8" > <a href="upt26en.htm">Back to the Conference Program</a> </td> <td class="c1"> <img src="IMAGES/ovrbrd_19.png" alt="" /> </td> </tr> <tr> <td class="c1"> <img src="IMAGES/ovrbrd_23.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_24.png" alt="" /> </td> <td class="c9"> </td> <td class="c1"> <img src="IMAGES/ovrbrd_26.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_27.png" alt="" /> </td> </tr> </table> </div> <table border="0" cellspacing="0" cellpadding="0" width="100%"> <tr> <td><img src="tabs/tii_48.png" border="0" /></td> <td style="background:url(tabs/tii_45a.png) repeat-x"></td> <td><img src="tabs/tii_56.png" border="0" /></td> </tr> <tr> <td style="background:url(tabs/tii_68.png) repeat-y"></td> <td width="100%" bgcolor="#F0FFF0"> <div style="text-align:right;font-family:Tahoma, Geneva, sans-serif;font-size:16px;"><span style="color:#555">5B @CAA:>9 25@A88</span></div> <div style="font-family:Tahoma, Geneva, sans-serif;font-size:14px;"><p class='pcAuthor'><span class='pcName'>Gabriele Cornelli</span><span class='pcAffil'>, Universidade de Brasília, Instituto de Ciências Humanas</span><span class='pcPosition'>, Professor</span></p> <p class='pcTitleD'>Examining the muscles and tendons of the division between human and nonhuman within the Platonic tradition</p><p class='tcKeywords'>Plato, animals, polis, democracy</p><br /> <p class='hcAbstract'>The purpose of this paper - which I would consider Agambenian by inspiration and method - is to understand how metaphysics of the conjunction / separation between body and soul allows Plato to define a political space for the human being in relation to one of the animal. My proposal aims to present an Agamben-like analysis, therefore, a kind of archeology of Western political thought in the Foucaultian sense, but I will go further back in time. Plato dedicated some of the most beautiful and important pages of the whole history of philosophy and, more generally, Western thought to the intimate division of the human being (and, consequently, of his whole political and cultural world). In Plato, there are central pages in which the cracked (divided), split (or sometimes even tripartite) constitution of the human being is drawn and debated. Within this group, there are passages dedicated more specifically to the relation of the human being with animals and with its own animality. The paper will start from the page <I>Phd</i> 60c-61c and the unique mention of a Socrates putting Aesop s fables in music and will reach page Pol. 272b-c, where he will find again the words of the animals. These words, in the Platonic pages, are always timeless, i.e. they stand outside the normal course of time. Their being outside allow them to be the norm of reference for this same course. It is a kind of pre-political state of bliss, but it is thought of as an indication of a latent happiness, of a norm of political coexistence ought to be recovered in the present time. The problem, then, is the recognition and operationalization of this barrier between the supernatural and the animal within the man (a modern way of thinking body-soul dualism, of course), i.e rather than the denial of this mobile barrier, as intended by a large portion of Western metaphysics and politics. Animals, which are present in our original narratives, are the sign of the impossibility, at the limit, of this separation. Animals, yesterday and today, are there, staring at us in silence. They are the Other, but another that we find in some way in our origins and within us all the time. They remind us of an <i>opening</i> (another Agambenian concept) that exists within the human being which cannot be closed, despite all the attempts in this sense of much of our culture: it is the <i>opened</i> between man and animal, which is an opening, an open fault within the human itself. Leading to important theoretical and practical consequences for the Platonic effort to understand both the crisis of democracy that killed Socrates and the very definition of the best form of government for Athens.</p> </div> </td> <td style="background:url(tabs/tii_69.png) repeat-y"></td> </tr> <tr> <td><img src="tabs/tii_72.png" alt="" /></td> <td style="background:url(tabs/tii_74.png) repeat-x"></td> <td><img src="tabs/tii_79.png" alt="" /></td> </tr> </table> <p class="MsoNormal" align="right" style='text-align:right'><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'>© ;0B>=>2A:>5 >1I5AB2>, 2018 3. </span></p> <p align="right" style='margin-top:0mm;margin-right:3pt;margin-bottom: 0mm;margin-left:-36.0pt;margin-bottom:.0001pt;text-align:right'><b><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'><a href="../index3.htm">  !!# $ &</a></span></b></p> <!-- InstanceEndEditable --> </td> </tr> </tbody> </body> <!-- InstanceEnd --></html>