poesiology

Vossius adapted the idea of the identity of the poet (and musician) with the sage and erudite, approving “divine poetics.” At the same time, he deduced the “furor poeticus” from its natural preconditions. “What appeared to be an attempt to unite, in the tradition of Vida and the older Scaliger, the Platonizing furor doctrine and Aristotelian preceptive poesiology, very soon turned out to be a firm renunciation of the Platonic notion of the possibility that the gift of divine mania could effect knowledge which was not mediated relative to the gods” (p. 42).

2009, Martin Mulsow, “Christian Humanism in the Age of Critical Philology: Ralph Häfner’s Gods in Exile”, in Journal of the History of Ideas, volume 70, number 4, →JSTOR, pages 661–662

In the search to understand the mechanisms and cunning of sophistic discursivity, with Cassin, to glimpse the complex dynamizations of the text and its possibilities of poesiology reconstructions, with Pichler and, above all, through the triggering of the “trafficking of the letter” in doxography, in the guise of the philological science that Cassin highlights, we can then, as an interpretative entry into the text, reactivate the “doxographic game” through which we can, as Rahn does, draw “a line — as an opening to the thought according to which it might be worthwile, in the future, to read Nietzsche’s books also superficially”.

Opening of sayings of Ecce homo

2024, Rodrigo F. Barbosa, “Abrindo os dizeres de Ecce homo [Opening of sayings of Ecce homo]”, in Sofia, volume 13, number 2, →DOI, page 1