Abstract
Abstract The article proposes to re-examine the Lucretian formula naturae species ratioque (1.146–148 = 2.59–61 = 3.91–93 = 6.39–41), the meaning of which has prompted some critical debate. The examination begins from an analysis of rhetoric and argument in the sections in which the phrase occurs, with the goal of demonstrating that the meaning ‘rational vision of nature’ is more apt to the context and to Lucretius’ poetic and philosophical programme, which often relies on metaphors drawn from the semantic field of vision to describe the comprehension of natural phenomena and the didactic aim of the work. In the light of this, the final part of the paper discusses the textual problem concerning lines 6.56–57 (= 90–91), which are normally considered spurious but which can be understood better in the light of the Lucretian conception of philosophy (and of poetry) as penetrating vision.
Highlights
The article proposes to re-examine the Lucretian formula naturae species ratioque (1.146–148 = 2.59–61 = 3.91–93 = 6.39–41), the meaning of which has prompted some critical debate
The examination begins from an analysis of rhetoric and argument in the sections in which the phrase occurs, with the goal of demonstrating that the meaning ‘rational vision of nature’ is more apt to the context and to Lucretius’ poetic and philosophical programme, which often relies on metaphors drawn from the semantic field of vision to describe the comprehension of natural phenomena and the didactic aim of the work
A così poca distanza dalla prima sede,[56] l’ipotesi più probabile è che la ripetizione si sia originata dall’intrusione di una glossa posta a commento della sezione immediatamente precedente (80–89), nella quale Lucrezio annuncia gli argomenti del libro:[57] non è strano pensare che un lettore abbia evidenziato l’excursus tematico segnalando che proprio a questi fenomeni Lucrezio si è riferito poco prima con quorum operum causas nulla ratione uidere
Summary
Dopo aver dichiarato la necessità che le tenebre dell’animo siano dissipate grazie alla naturae species ratioque, Lucrezio enuncia il principio basilare della fisiologia epicurea, nullam rem e nihilo gigni diuinitus umquam (1.150), e prosegue con una rappresentazione impietosa dei mortali che, ignari di questo principio, osservano intimoriti i fenomeni naturali e li attribuiscono alla volontà degli dèi (1.146–158): hunc igitur terrorem animi tenebrasque necessest non radii solis neque lucida tela diei discutiant, sed naturae species ratioque.
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