Les vies des hommes illustres grecs et romains: Pericles et Fabuis Maximus.

Mode of access: Internet.

Philosophy and psychology pamphlets

A collection of miscellaneous pamphlets.

Lives of Caesar, Brutus, and Antony /

Mode of access: Internet.

Lives of Romulus, Lycurgus, Solon ... and others, and his comparisons /

Mode of access: Internet.

The place of animals in human thought.

Reprinted in part, from the Contemporary review. cf. Pref.

Plutarchi Vitae inter se comparatae.

Text in Greek.

Las vidas paralelas de Plutarco /

"Indice": v.4, p. 409-517.

Les vies des hommes illustrés,

Mode of access: Internet.

De Plutarchi declamationibus quae sunt "De Alexandri Fortuna" /

Includes bibliographical references.

Oeuvres morales et oeuvres diverses,

Mode of access: Internet.

The Plutarch’s Motive of "Descensus Animae" in "Nag Hammadi and the Corpus Hermeticum"

Al evaluar los contactos de Plutarco con otras culturas contemporáneas, los investigadores todavía no han llegado a un consenso acerca de la relación entre el queronense y la literatura cristiano-primitiva. Un buen ejemplo de esto aparece al atender al motivo de la creación del alma humana. La intención de las próximas páginas es, tras un análisis de los textos plutarqueos, atender a estos posibles contactos con NHC, los heresiólogos y el Corpus Hermeticum a fin de dilucidar sus similitudes y diferencias.

Eclipses, razón y superstición en las vidas de Nicias y Dión de Plutarco

A partir de un abordaje retórico-literario, nuestro objetivo es indagar las representaciones discursivas de los elementos supersticiosos en la biografía de Nicias y en la de Dión. Tomaremos como ejemplo el eclipse de luna narrado en Nicias 23 y reiterado en Dión 24, para demostrar que mediante la repetición del ejemplo en dos contextos distintos Plutarco nos invita a reflexionar sobre la superstición de un modo más atractivo que la mera exposición teórica de doctrinas filosóficas.

The Plutarch’s Motive of Descensus Animae in Nag Hammadi and the Corpus Hermeticum

In evaluating Plutarch’s contacts with other cultures of his era, scholars have not reached consensus so far regarding the relationship between the Chaironean and Early Christian writers. A good example of this lack of consensus rises when we come to the views of the creation of human soul. The aim of the following paper is to deal with those contacts by, after an analysis of Plutarch’s texts, taking into an account the sources of NHC, heresiologists, and also the contemporary Corpus Hermeticum in order to highlight their similitudes and/or differences about the motif of the soul’s birth.

Chasing butterflies: The Conception of the Soul in Plutarch’s Works

When first approaching a topic such as the concept of material or natural soul in Greek literature, the researcher might be puzzled. While in diverse contemporary cultures, numerous theriomorphic figures (bears, ravens, mice, wasps, bees, dragonflies, and dung-beetles) serve to represent the human soul in its transmigration from life to death, this is not the case in Greek culture. At least, this is what one may conclude from the monograph written by the Dutch scholar J. Bremmer, The early Greek Concept of the Soul: "importunely, there are no other indications of a possible connection between the butterfly and the soul of the living and the dead" (1987: 64). Given Plutarch’s great interest in the soul, which can be seen in a variety of texts referring to its generation, form, internal dichotomy, material substance, origin and destination, etc., the question arises as to whether Plutarch also includes such a representation of the soul when departing from the dead body. Does the corpus plutarcheum preserve and transmit such conception of the human soul? And if it does, are we dealing with survival of ancestral beliefs or motifs or is it a simple metaphor by means of which ancients intended to express the departing of the life-breath? In the following pages I will focus on three texts that allegedly include the butterfly-motif to represent the human soul, to wit, Table Talks 636C, Consolation to his Wife 611F, and the fragment 177 Sandbach.