The theory of simulation in Greek philosophy Critical vision

Muntaha Abdel Jassem, Dr..

	The theory of simulation in Greek philosophy Critical vision
Philosophy Journal
Article 1, Volume 0, Issue 16, 2018, Pages 83-118
Author
Dr.. Muntaha Abdel Jassem
Abstract
The imitation is one of the oldest trends and the most widespread. Several levels have been taken. The first is the imitation of the first person, which is imitation for the world of things around it, but these aesthetic reflections have developed greatly in ancient Greece. The first theory in art and beauty dates back to the fourth century BC. It appeared with Plato, who considered everything that exists in the world to imitation or re-represent what exists in the world of ideals. It is also known that Plato presents the truth to beauty, but does not see beauty as beautiful unless it is really so in his criticism of poetry turned his face purely ethical, unlike Aristotle, who turned his direction Aesthetically, while Plato said that the artistic imitation, especially in tragedy and tragic poetry, fueling strong emotions and mislead the researcher of the truth away from them, Aristotle said that the arts in general have a high value because they correct the deficiencies in nature and drama and tragedy especially important Because it has a positive contribution to the purification of extreme negative emotions and therefore plays a positive moral role. In his opinion, tragedy is also a means of reaching knowledge through its presentation of philosophical truths, based on its theory of existence (based on the negation of the existence of a separate world of this material world) and knowledge based on the distinction between the passive mind and the effective mind. Aristotle saw beauty as not a model independent of The human mind and the physical world are located in the world of ideals, but it is a latent model in the human mind. But the question here is whether Aristotle actually managed to get rid of the self-perception of beauty as long as it is latent in the human mind? If we can call Plato's position (the idealistic position), Aristotle's position is based on Aristotle's view of the fact that Art does not stop at nature's mimicry, but rather completes this nature with its new themes. The way to change it for the worse or for the better because art mimic nature and then Highness it as if there is interference to the personality of the artist to bring reality closer to beauty and perfection. Pluton agreed with Plato to pay attention to the moral value of art, but he differed from it in that he did not make this value based on political grounds, but on a religious basis, by means of beauty and how man cleanses his soul and thus moves in the corridors of good one by one. The question here was whether Plato used the idea of imitation as an instrument, inaccurate, to criticize art and destroy its foundations, from an ideal philosophical point of view? Or is it a principle to explain the phenomenon of art and to show the nature of poetic and artistic work? How was his view of the artist in general and the poet in particular? Then what is the imitation at Aristotle? What are the aspects of imitation? Is it just an external tool to approach the work of art and criticism of the effectiveness of poetic creativity and governance, starting from what is far from, as we find at Plato? Or make it a causal principle of poetry and art? It may be a instinctive principle in man, preparing him to accept primary knowledge, and thus generating the sense of pleasure that comes from obtaining it? Is the imitation fundamental in all or some of the arts? Do we find in art valuable? what is it? This is what has been answered during our study of the philosophy of beauty in Greek philosophy, especially through the theory of imitation at Plato, Aristotle and Applutin Is the work of art is just a imitation of life and reality and nature as seen by Plato and Aristotle and Applutin from their philosophical position?

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