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New Candidate Pits and Caves at High Latitudes on the Near Side of the Moon
52nd Lunar and Planetary Science Conference 2021 (LPI Contrib. No. 2548) 2733.pdf NEW CANDIDATE PITS AND CAVES AT HIGH LATITUDES ON THE NEAR SIDE OF THE MOON. 1,2 1,3,4 1 2 Wynnie Avent II and Pascal Lee , S ETI Institute, Mountain View, VA, USA, V irginia Polytechnic Institute 3 4 and State University Blacksburg, VA, USA. M ars Institute, N ASA Ames Research Center. Summary: 35 new candidate pits are identified in Anaxagoras and Philolaus, two high-latitude impact structures on the near side of the Moon. Introduction: Since the discovery in 2009 of the Marius Hills Pit (Haruyama et al. 2009), a.k.a. the “Haruyama Cavern”, over 300 hundred pits have been identified on the Moon (Wagner & Robinson 2014, Robinson & Wagner 2018). Lunar pits are small (10 to 150 m across), steep-walled, negative relief features (topographic depressions), surrounded by funnel-shaped outer slopes and, unlike impact craters, no raised rim. They are interpreted as collapse features resulting from the fall of the roof of shallow (a few Figure 1: Location of studied craters (Polar meters deep) subsurface voids, generally lava cavities. projection). Although pits on the Moon are found in mare basalt, impact melt deposits, and highland terrain of the >300 Methods: Like previous studies searching for pits pits known, all but 16 are in impact melts (Robinson & (Wagner & Robinson 2014, Robinson & Wagner 2018, Wagner 2018). Many pits are likely lava tube skylights, Lee 2018a,b,c), we used imaging data collected by the providing access to underground networks of NASA Lunar Reconnaissance Orbiter (LRO) Narrow tunnel-shaped caves, including possibly complex Angle Camera (NAC). -
The Presocratic Philosophers 240
XV The Ionian Revival (a) A few depressing facts If the Eleatics are right, scientists may as well give up their activities: a priori ratiocination reveals that the phenomena which science attempts to understand and explain are figments of our deceptive senses; the scientist has little or nothing to investigate—let him turn to poetry or to gardening. Fortunately few Greeks reasoned in that way; and some of the brightest gems of Greek philosophical science were polished in the generation after Parmenides. Empedocles, Anaxagoras, Philolaus, Leucippus, Democritus, Diogenes of Apollonia, all pursued the old Ionian ideal of historia despite the pressure of the Eleatic logos. And these neo-Ionian systems contain much of interest and much of permanent influence. How far they were genuine answers to the Eleatic metaphysics, and how far they were obstinate attempts to follow an out-moded profession, are questions which I shall later discuss. First, I shall offer a brief and preliminary survey of the main neo-Ionian systems which will, I hope, indicate the connexions between these men and their early models, show the respects in which their new systems must lead to conflict with Elea, and uncover the novelties of thought and argument by which they hoped to win that conflict. This section, however, will concern itself primarily with a few issues of chronology. I begin with Anaxagoras: his dates are remarkably well attested, and we know he lived from 500 to 428 BC (Diogenes Laertius, II.7=59 A 1); between his birth in Clazomenae and his death in Lampsacus he enjoyed a thirty-year sojourn in Athens, during which time he is said to have ‘taught’ Pericles and Euripides (e.g., Diogenes Laertius, II.10; 12=A 1) and to have been condemned on a charge of impiety brought against him by Pericles’ political opponents (e.g., Diogenes Laertius, II. -
Chapter Vii., the Pythagoreans
CHAPTER VII., THE PYTHAGOREANS 138. ThePythagoreanSchool 139. Philolaus 140. PlatoandthePythagoreans 141. The"FragmentsofPhilolaus" 142. TheProblem 143. AristotleontheNumbers 144. TheElementsofNumbers 145. TheNumbersSpatial 146. TheNumbersasMagnitudes 147. TheNumbersandtheElements 148. TheDodecahedron 149. TheSoula"Harmony" 150. TheCentralFire 151. TheAntichthon 152. TheHarmonyoftheSpheres 153. ThingsLikenessesof Numbers 138.ThePythagoreanSchool AFTER losing their supremacy in the Achaiancities, the Pythagoreans concentratedthemselves at Rhegion; but the school foundedthere did not maintainitself for long, andonly Archytas stayed behindinItaly. Philolaos andLysis, the latter of whom hadescapedas a young manfrom the massacre of Kroton, had already found their way to Thebes.1 We know from Plato that Philolaos was there towards the close of the fifthcentury, andLysis was afterwards the teacher of Epameinondas.2 Some of the Pythagoreans, however, were able to return to Italy later. Philolaos certainly did so, and Plato implies that he hadleft Thebes some time before 399 B.C., the year Sokrates was put todeath. Inthe fourthcentury, the chief seat of the school is the Doriancity of Taras, and we findthe Pythagoreans heading the opposition to Dionysios of Syracuse. It is to this period that the activity of Archytas belongs. He was the friendof Plato, andalmost realisedthe ideal of the philosopher king. He ruled Taras for years, andAristoxenos tells us that he was never defeatedinthe fieldof battle.3 He was also the inventor of mathematical mechanics. At the same time, Pythagoreanism hadtaken root inthe East. Lysis remainedat Thebes, where Simmias andKebes hadheardPhilolaos, while the remnant of the 206 Pythagoreanschool of Rhegionsettledat Phleious. Aristoxenos was personally acquaintedwiththe last generation of this school, and mentioned by name Xenophilos the Chalkidian from Thrace, with Phanton, Echekrates, Diokles, and Polymnastos of Phleious. -
Meet the Philosophers of Ancient Greece
Meet the Philosophers of Ancient Greece Everything You Always Wanted to Know About Ancient Greek Philosophy but didn’t Know Who to Ask Edited by Patricia F. O’Grady MEET THE PHILOSOPHERS OF ANCIENT GREECE Dedicated to the memory of Panagiotis, a humble man, who found pleasure when reading about the philosophers of Ancient Greece Meet the Philosophers of Ancient Greece Everything you always wanted to know about Ancient Greek philosophy but didn’t know who to ask Edited by PATRICIA F. O’GRADY Flinders University of South Australia © Patricia F. O’Grady 2005 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publisher. Patricia F. O’Grady has asserted her right under the Copyright, Designs and Patents Act, 1988, to be identi.ed as the editor of this work. Published by Ashgate Publishing Limited Ashgate Publishing Company Wey Court East Suite 420 Union Road 101 Cherry Street Farnham Burlington Surrey, GU9 7PT VT 05401-4405 England USA Ashgate website: http://www.ashgate.com British Library Cataloguing in Publication Data Meet the philosophers of ancient Greece: everything you always wanted to know about ancient Greek philosophy but didn’t know who to ask 1. Philosophy, Ancient 2. Philosophers – Greece 3. Greece – Intellectual life – To 146 B.C. I. O’Grady, Patricia F. 180 Library of Congress Cataloging-in-Publication Data Meet the philosophers of ancient Greece: everything you always wanted to know about ancient Greek philosophy but didn’t know who to ask / Patricia F. -
Pythagoras and the Pythagoreans1
Pythagoras and the Pythagoreans1 Historically, the name Pythagoras meansmuchmorethanthe familiar namesake of the famous theorem about right triangles. The philosophy of Pythagoras and his school has become a part of the very fiber of mathematics, physics, and even the western tradition of liberal education, no matter what the discipline. The stamp above depicts a coin issued by Greece on August 20, 1955, to commemorate the 2500th anniversary of the founding of the first school of philosophy by Pythagoras. Pythagorean philosophy was the prime source of inspiration for Plato and Aristotle whose influence on western thought is without question and is immeasurable. 1 c G. Donald Allen, 1999 ° Pythagoras and the Pythagoreans 2 1 Pythagoras and the Pythagoreans Of his life, little is known. Pythagoras (fl 580-500, BC) was born in Samos on the western coast of what is now Turkey. He was reportedly the son of a substantial citizen, Mnesarchos. He met Thales, likely as a young man, who recommended he travel to Egypt. It seems certain that he gained much of his knowledge from the Egyptians, as had Thales before him. He had a reputation of having a wide range of knowledge over many subjects, though to one author as having little wisdom (Her- aclitus) and to another as profoundly wise (Empedocles). Like Thales, there are no extant written works by Pythagoras or the Pythagoreans. Our knowledge about the Pythagoreans comes from others, including Aristotle, Theon of Smyrna, Plato, Herodotus, Philolaus of Tarentum, and others. Samos Miletus Cnidus Pythagoras lived on Samos for many years under the rule of the tyrant Polycrates, who had a tendency to switch alliances in times of conflict — which were frequent. -
The Concept of Presocratic Philosophy Its Origin, Development
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. CHAPTER 1 ~ Presocratics: Ancient Antecedents The term “PresOcratIc” Is a modern creatIOn. The earlI- est attestation discovered so far is found in a manual of the univer- sal history of philosophy published in 1788 by J.- A. Eberhard (the addressee of a famous letter by Kant): one section is entitled “Pre- socratic Philosophy” (“vorsokratische Philosophie”).1 But the idea that there is a major caesura between Socrates and what preceded him goes back to Antiquity. In order to understand the modern debates that have developed around the Presocratics, it is indispensable to go back to these ancient Presocratics, whom by convention I pro- pose to designate “pre- Socratics” (in lowercase, and with a hyphen), in order to distinguish them from the “Presocratics,” the historio- graphical category to whose creation they contributed but under which they cannot be entirely subsumed. Even if undeniable simi- larities make the ancient “pre- Socratics” the natural ancestors of our modern Presocratics, the differences between the two groups are in fact not less significant, in particular with regard to the stakes involved in both of them. Antiquity knew of two ways to conceive of the dividing line be- tween what preceded Socrates and what followed him: either Soc- rates abandoned a philosophy of nature for the sake of a philosophy of man (this is the perspective that I shall call Socratic- Ciceronian, which also includes Xenophon), or he passed from a philosophy of things to a philosophy of the concept (this is the Platonic- Aristotelian tradition). -
The Presocratics
1 The Presocratics Preliminaries The writings of the Presocratics are substantial – the standard edition of their works (by Hermann Diels, 1922, revised by Walther Kranz, 1961) contains three large volumes – and so we are immediately faced with the problem of text selection discussed in the Introduction. There is, in addition, another significant problem when it comes to the source material of Presocratic philosophy: it is fragmentary in nature. Further- more, the fragments are of two kinds (at least according to Diels): some (the “A” fragments) are reports about the Presocratics given by other ancient thinkers, while others seem to be original to the thinkers them- selves (“B”). Trying to defend a coherent interpretation of these fragments is a monumental challenge for a philological detective. The “A” fragments pose a unique difficulty. For example, several of the most extensive of them come from Aristotle. But, as one scholar, echoing the complaint made by Kingsley cited in the Introduction, says, “Aristotle focuses narrowly on exactly that aspect of [his predecessors’] theories which is of relevance to his own intellectual concerns” (Inwood The Presocratics 11 RTAC01 11 27/2/04, 3:07 PM 2001, p. 73). In short, Aristotle may not give us an objective or accurate account of the Presocratics. In this chapter, all my citations of the Presocratics will be from Diels and will be indicated by using his notation (for example, A12, B34). Unless mentioned otherwise in the notes, translations are my own. Before beginning, however, a small step backwards must be taken. The first author to be discussed in this book will not be a philosopher at all. -
Women in Early Pythagoreanism
Women in Early Pythagoreanism Caterina Pellò Faculty of Classics University of Cambridge Clare Hall February 2018 This dissertation is submitted for the degree of Doctor of Philosophy Alla nonna Ninni, che mi ha insegnato a leggere e scrivere Abstract Women in Early Pythagoreanism Caterina Pellò The sixth-century-BCE Pythagorean communities included both male and female members. This thesis focuses on the Pythagorean women and aims to explore what reasons lie behind the prominence of women in Pythagoreanism and what roles women played in early Pythagorean societies and thought. In the first chapter, I analyse the social conditions of women in Southern Italy, where the first Pythagorean communities were founded. In the second chapter, I compare Pythagorean societies with ancient Greek political clubs and religious sects. Compared to mainland Greece, South Italian women enjoyed higher legal and socio-political status. Similarly, religious groups included female initiates, assigning them authoritative roles. Consequently, the fact that the Pythagoreans founded their communities in Croton and further afield, and that in some respects these communities resembled ancient sects helps to explain why they opened their doors to the female gender to begin with. The third chapter discusses Pythagoras’ teachings to and about women. Pythagorean doctrines did not exclusively affect the followers’ way of thinking and public activities, but also their private way of living. Thus, they also regulated key aspects of the female everyday life, such as marriage and motherhood. I argue that the Pythagorean women entered the communities as wives, mothers and daughters. Nonetheless, some of them were able to gain authority over their fellow Pythagoreans and engage in intellectual activities, thus overcoming the female traditional domestic roles. -
GPA + Footnotes
Greek phiiill osophy up ttto Ariiistttotttll e N Kazanas, Omilos Meleton, Athens: May/September 2003. IIIntttroductttory... 1... It is generally thought that Greek “philosophy” began in Ionia, on the eastern shores of the Aegean Sea, with Thales of Miletus c 585 BC. (All dates hereafter will be before the Common Era except where stated as CE, and with references to modern studies, eg “(So-and-so 1985: 10)”, where the second number denotes the page). Philosophy means simply ‘love of wisdom’ and Thales was certainly not the first Greek to love ‘wisdom’. Several definitions can be given to ‘wisdom’ (as we shall see hereafter) but one of them must include the discovery, or the search for knowledge, of the ways in which the whole human organism functions at its best and of the conditions in the natural and man- made environment where men can live in comfort and happiness; and this implies an understanding of the highest causes, of the origin and purpose of human life and of its relation to the rest of the world. Now at Miletus, on many islands and the mainland, long before Thales, Greeks had made good use of their natural environment transforming parts of it so that they could live comfortably in their city-states: they were cultivating many plants for food, decoration and medicines and had domesticated animals for their milk, flesh and hide and also for transport; they used wheeled vehicles and ships for transport on land and on water (and for fishing); they exchanged goods and services among themselves and traded with other city-states and large empires like Lydia on Asia Minor (modern Turkey) or Egypt, where they had established a commercial centre at Naucratis on the Nile delta; they had sent numerous colonists to settle along the shores of the Black Sea, in Southern Italy and further west (Boardman 1980); they also had religion, ethical codes and laws, which regulated the relations among citizens and also relations with the invisible Powers they believed in and called “gods”. -
The Wisdom of Noble Simplicity
The Εὐηθέστεροι Myth: the Wisdom of Noble Simplicity L. M. J. Coulson A Thesis Submitted in Fulfilment of the Requirements for the Degree of Doctor of Philosophy Department of Classics and Ancient History School of Philosophical and Historical Inquiry Faculty of Arts and Social Sciences The University of Sydney November 2016 Statement of Originality This is to certify that to the best of my knowledge, the content of this thesis is my own work. This thesis has not been submitted for any degree or other purposes. I certify that the intellectual content of this thesis is the product of my own work and that all the assistance received in preparing this thesis and sources have been acknowledged. L. M. J. Coulson November 2016 i Acknowledgements Throughout this undertaking it has been my great good fortune and privilege to have the gracious and generous support of my family, supervisors and colleagues. On November 5, 2012 Professor Eric Csapo and I met for the first time. At that meeting Eric suggested the apparently paradoxical use of εὐήθεια in Ancient Greece as a postgraduate research topic. This thesis is a direct consequence of his suggestion, encouragement and forbearance. Eric’s erudition in the Classics’ disciplines is extraordinary and gives constant cause for admiration. Professor Rick Benitez is officially designated as my auxiliary supervisor. However, he has been far more that that, especially in the last year of this project when the depth of his Platonic scholarship and generous support made an invaluable contribution to the completion of this thesis. I am grateful for the opportunity to have worked closely with these exceptional scholars. -
Pythagoras and the Early Pythagoreans
Revista Archai E-ISSN: 1984-249X [email protected] Universidade de Brasília Brasil McKirahan, Richard ZHMUD. L. (2012). PYTHAGORAS AND THE EARLY PYTHAGOREANS. OXFORD, OXFORD UNIVERSITY PRESS Revista Archai, núm. 13, julio-diciembre, 2014, pp. 161-164 Universidade de Brasília Available in: http://www.redalyc.org/articulo.oa?id=586161983019 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative desígnio 13 jul/dez 2014 resenhas ZHMUD. L. (2012). PYTHAGORAS AND THE EARLY PYTHAGOREANS. OXFORD, OXFORD UNIVERSITY PRESS * Richard McKirahan McKIRAHAN, R. (2014). Resenha. ZHMUD, L. Pythagoras * Pomona College, and the Early Pythagoreans. Oxford: Oxford University Press, Los Angeles. With an unsurpassed command of primary ma- 2012. Pp. xxiv, 491, Archai, n. 13, jul - dez, p. 161-164 terials and meticulous scholarship Professor Zhmud DOI: http://dx.doi.org/10.14195/1984-249X_13_15 gives us a thorough treatment of Pythagoreanism through the fifth century, occasionally ranging into the Pythagoreans of the fourth century as well. He presents a careful treatment of the source material on Pythagoras’ life and activities, and takes up the rarely discussed problem of who are to count as Pythagoreans. He proceeds to discuss all things (allegedly) Pythagorean, including metempsycho- sis and vegetarianism, politics and the nature of Pythagorean ‘societies’, mathematici and acusma- tici, number theory and numerology, geometry and harmonics, cosmology and astronomy, (surprisingly) medicine and the life sciences, and he concludes by examining Pythagorean views on the soul and the doctrine that all is number. -
Sources for the Philosophy of Archytas
Ancient Philosophy 28 (2008) ©Mathesis Publications 1 Sources for the Philosophy of Archytas Archytas of Tarentum: Pythagorean, Philosopher and Mathematician King. By Carl Huffman. Cambridge: Cambridge University Press, 2005. Pp. xv + 665. $175.00 (cloth). ISBN 0521837464. Monte Ransome Johnson Although Archytas of Tarentum was one of the most important philosophers of the classical period, he has, like a second-rate scholar, become consigned to the oblivion of footnotes. Awkwardly, these are often footnotes to Pythagoreanism and fifth century philosophy. Yet he wrote and influenced fourth (not fifth) cen- tury philosophy; and it is an open question to what extent, or in what sense, and even whether, Archytas was really a Pythagorean. The source of the difficulties is to be found in the cruel, irrational, and occa- sionally fraudulent history of textual transmission. According to Huffman, only four genuine fragments of Archytas survive. Paucity of genuine material is a common problem in early Greek philosophy. But there is a further, special prob- lem with Archytas: the number of dubious fragments (or spurious fragments, as they are considered by Huffman) attributed to him in antiquity. While the gen- uine fragments in Huffman’s edition amount to just 73 lines, the standard edition of later Pythagorean material accumulates over 1300 lines under the name ‘Archytas’ (The Pythagorean Texts of the Hellenistic Period Collected and Edited by H. Thesleff [Åbo, 1965] 2-48). As I will argue at the end of this essay, there is hope, although it is not inspired by Huffman, that more of the material collected by Thesleff can be counted as evidence of Archytas’ thought, or at least cannot be ruled out as paraphrasing his words; they should at any rate be included in a complete edition of his philosophy.