This paper intends to show how a mythis overcome by the tragic poet by tumingit into a completely new tragedy. In this sense, more than of a re-structuring-simple process of reorganization of the elements of a myth in arder to adaptit to new conditions-, it will be spoken of a trans-structuring, that is, of a total and delibera te overcoming of the former model and of an original articulation of the initial elements complemented by new ones. The tragic trans-structuringof the myth depends on the tragic poet's intention of overcoming the initial mythical structure and offering, thus, a new and autonomous model of the structure of behaviour.

In this paper the A. discusses Proclus' determinations of Plato's conception of arete, successively dealing with virtue 's nature, its teaching and its axiology. Both for Plato as for Proclus. "virtue" is an innate quality that should be manifest through our acts, in order of which its teaching would be a process of assisted self-revelation. In view of the thesis of logical-practical parallelism (akin to the Aristotelian logical-grammatical parallelism). Proclus concludes that the reexists an inner harmony of the soul determined by the inner harmony of each of its three parts. Thus justiceis seen as the virtue of the whole soul. and virtue rises then as the criterion of good, beauty, and of any value in general.

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En este artículo se pretende mostrar cómo un mito es superado por el poeta trágico convirtiéndolo en una tragedia completamente nueva. En tal sentido, más que de reestructuración - simple proceso de reorganización de los elementos de un mito con el fin de adaptarlo a condiciones nuevas-, se hablaráde trans-estructuración, es decir de la superación total y deliberada del modelo anterior y de una articulación original de los elementos iniciales complementados con elementos nuevos. La trans-estructuración trágica del mito depende de la intencionalidad del poeta trágico de superar la estructura mítica inicial y ofrecer, así, un modelo nuevo y autónomo de estructura de comportamiento.

En el presente artículo el autor discute las precisiones efectuadas por Proclo a la concepción platónica de la areté, ocupándose sucesivamente de la naturaleza de la virtud, su enseñanza y su axiología. Tanto para Platón como para Proclo, la virtudes una cualidad innata que ha de ser puesta de relieve a través de nuestros actos, en vista de lo cual su enseñanza constituiría un proceso de autorrevelación asistida. Ahora bien, en función de la tesis del paralelismo lógico-práctico (afín al paralelismo lógico-gramatical aristotélico), Proclo concluye que existe una armonía interna del alma determinada por la armonía interna de cada una de sus tres partes. De este modo la justicia pasa a ser vista como la virtud del alma total, y la virtud se alza entonces como el criterio del bien, de la belleza y de cualquier valor en general.

This paper intends to show how a mythis overcome by the tragic poet by tumingit into a completely new tragedy. In this sense, more than of a re-structuring-simple process of reorganization of the elements of a myth in arder to adaptit to new conditions-, it will be spoken of a trans-structuring, that is, of a total and delibera te overcoming of the former model and of an original articulation of the initial elements complemented by new ones. The tragic trans-structuringof the myth depends on the tragic poet's intention of overcoming the initial mythical structure and offering, thus, a new and autonomous model of the structure of behaviour.

In this paper the A. discusses Proclus' determinations of Plato's conception of arete, successively dealing with virtue 's nature, its teaching and its axiology. Both for Plato as for Proclus. "virtue" is an innate quality that should be manifest through our acts, in order of which its teaching would be a process of assisted self-revelation. In view of the thesis of logical-practical parallelism (akin to the Aristotelian logical-grammatical parallelism). Proclus concludes that the reexists an inner harmony of the soul determined by the inner harmony of each of its three parts. Thus justiceis seen as the virtue of the whole soul. and virtue rises then as the criterion of good, beauty, and of any value in general.

No contiene resumen