The Point Mass As a Model for Epistemic Representation
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Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last Updated : Apr
- Institute for scientific and technical information - Vocabulary of PHILOSOPHY Vocabulary of PHILOSOPHY Version 1.1 (Last updated : Apr. 05, 2018) This resource contains 4435 entries grouped into 89 collections. Controlled vocabulary used for indexing bibliographical records for the "Philosophy" FRANCIS database (1972-2015, http://pascal-francis.inist.fr/ ). This vocabulary is browsable online at: https://www.loterre.fr Legend • Syn: Synonym. • →: Corresponding Preferred Term. • FR: French Preferred Term. • DE: German Preferred Term. • SC: Semantic Category. • DO: Domain. • URI: Concept's URI (link to the online view). This resource is licensed under a Creative Commons Attribution 4.0 International license: LIST OF ENTRIES List of entries English French Page • 10th century Xe siècle 176 • 11th - 13th centuries XIe - XIIIe siècles 176 • 11th century XIe siècle 176 • 12th -13th centuries XIIe - XIIIe siècles 176 • 12th century XIIe siècle 176 • 13th - 14th centuries XIIIe - XIVe siècles 176 • 13th - 15th centuries XIIIe - XVe siècles 176 • 13th century XIIIe siècle 176 • 14th - 15th centuries XIVe - XVe siècles 176 • 14th - 16th centuries XIVe - XVIe siècles 176 • 14th - 17th centuries XIVe - XVIIe siècles 176 • 14th century XIVe siècle 176 • 15th - 17th centuries XVe - XVIIe siècles 176 • 15th century XVe siècle 176 • 1656-1658 1656-1658 176 • 16th - 17th centuries XVIe - XVIIe siècles 176 • 16th - 18th centuries XVIe - XVIIIe siècles 176 • 16th - 20th centuries XVIe - XXe siècles 176 • 16th century XVIe siècle 176 • 1735-1985 1735-1985 -
John Pecham on Life and Mind Caleb G
University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions. -
3 Al-Farabi, Avicenna, and Averroes in Hebrew: Remarks on the Indirect Transmission of Arabic-Islamic Philosophy in Medieval Judaism
3 Al-FArAbi, AvicennA, And Averroes in Hebrew: remArks on tHe indirect trAnsmission oF ArAbic-islAmic PHilosophy in medievAl JudAism James T. Robinson erhaps as early as the eighth century, in the Islamic East, the traditional Sanskrit tales about the Buddha’s enlightenment—about his recognition of his own mortality and training with an ascetic monk—were translated into Persian and Arabic. The Arabic version, entitled Bilawhar wa-Būdhāsaf, then served as Pthe basis for renderings into Georgian, Greek, Latin, Hebrew, and a long list of European vernacular languages.1 These renderings were, more often than not, not straightforward translations but adaptations, often introducing significant modifications into the frame narrative. The Greek version, for example, transformed Bilawhar—an ascetic teacher—into Barlaam, a saintly Christian monk, and his disciple Budasaf or Yudasaf—the Buddha—into Joasaph or Josaphat, a saintly Christian Neophyte.2 The Hebrew version is no less surprising than the Greek, when Bilawhar be- comes not a Jewish sage but a Neoplatonic philosopher, and his 1 For the Arabic and Persian versions, see D. Gimaret (1972); D. Gimaret (1971). See also S. M. Stern and S. Walzer (1971). For the Georgian and Greek versions, see: D. M. Lang (1957), idem (1966); John Damascene (1914). The Hebrew version was edited by A. M. Habermann (1951), with extensive apparatus and commentary. For the vernacular versions, see most recently the studies of the German and English versions: S. Calomino (1990); K. Ikegami (1999). 2 In fact, both Barlaam and Joasaph/Josaphat became Christian saints. 60 The Judeo-Christian-Islamic Heritage final lesson to his young disciple is not a lesson in religious prac- tice but an introduction to neoplatonic metaphysics, based on the Arabic versions of Plotinus—namely, that complex of texts associated with the Theology of Aristotle.3 This is one example of the indirect transmission of Greek and Arabic philosophy in medieval Judaism. -
A Study on University Education of Medieval European Mathematicians 1K
International Journal of Pure and Applied Mathematics Volume 116 No. 22 2017, 265-273 ISSN: 1311-8080 (printed version); ISSN: 1314-3395 (on-line version) url: http://www.ijpam.eu Special Issue ijpam.eu A Study on University Education of Medieval European Mathematicians 1K. Rejikumar and 2C.M. Indukala 1Deptment of Mathematics, N.S.S. College, Pandalam, Kerala, India. [email protected] 2University of Kerala, Palayam, Thiruvananthapuram, Kerala, India. [email protected] Abstract Higher educational institutions in a country play an important role in the cultural transformation of people. Its role in the coordination and strengthening of new knowledge and its proper dissemination in the community is an important factor in the development of any country. In this paper we compare the importance of role played by higher educational institutions in the development of Kerala School of Mathematics and European School of Mathematics. Key Words:Kerala school of mathematics, european school of mathematics, institutions of higher learning. 265 International Journal of Pure and Applied Mathematics Special Issue 1. Introduction The word university is originated from the Latin word “Universitas”, means the whole, the world or the universe. Before Universities were established, the main centers for education were monastic schools. Because of the increasing necessity for acquisition of knowledge, there happened the migration of cathedral schools to large cities. At the early stage Universities were consisted of a group of individuals assembled at some available spaces such as church or homes. Gradually Universities were established in secluded buildings and teachers were granted remuneration [1]. This paper deals with a cursory overview on the education details of eminent European scholars who made significant contributions in mathematics and other fields of interest during the period from 1300 to 1700. -
GALILEO CREATION and COSMOGONY a Study on the Interplay Between Galileo’S Science of Motion and the Creation Theme [M-STO/05, M-FIL/06]
DOCTORAL DISSERTATION GALILEO CREATION AND COSMOGONY A Study on the Interplay between Galileo’s Science of Motion and the Creation Theme [M-STO/05, M-FIL/06] Ph.D. Candidate Ph.D. Coordinator IVAN MALARA Prof. ANDREA PINOTTI Registration number: R11933 JOINT PH.D. SUPERVISORS Università degli Studi di Milano Prof. LUCA BIANCHI Doctoral course in Philosophy and Human Sciences – XXXIII Cycle Prof. ELIO NENCI (Dipartimento di Filosofia “Piero Martinetti”) Gent Universiteit Prof. MAARTEN VAN DYCK Academic Year 2019/2020 È chiaro che il pensiero dà fastidio anche se chi pensa è muto come un pesce anzi è un pesce e come pesce è difficile da bloccare perché lo protegge il mare Com’è profondo il mare LUCIO DALLA, Com’è profondo il mare (1977) Non ’mbrischiare a calia ca ’nzudda (Calabrian saying) Table of contents Abstract English .........................................................................................................VII Italian ..........................................................................................................VIII Dutch.............................................................................................................IX Introduction .............................................................................................................XI PART ONE: CREATION I. Anno 1607: Galileo and Castelli 1. Galileo in 1607..............................................................................................3 2. Castelli in 1607. The epistulae Cavenses....................................................... -
NICOLA POLLONI Gundissalinus and Avicenna
NICOLA POLLONI Gundissalinus and Avicenna : Some Remarks on an Intricate Philosophical Connection Dominicus Gundissalinus is a peculiar figure in the twelfth-century cultural landscape. Born in the Iberian Peninsula between 1115 and 1125, he received his philosophical education in Chartres possibly under Thierry of Chartres and William of Conches as many traces in his original productions indicate1. At least since 1148, Gundissalinus was archdeacon of Cuéllar, a village not far from Segovia, where supposedly he was resident until 11612. Then, he moved to Toledo, where he was based from 1162. This fact is to be linked to the presence, in the Castilian town, of the Jewish philosopher Abraham ibn Daud. As pointed out by Bertolacci3, Ibn Daud’s translation of the prologue to Avicenna’s Liber sufficientiae — i.e., the Kitāb al-Šifāʾ — is to be seen as an invitation to the Toledan archbishop, John II, to sponsor and support a series of translations into Latin of Avicenna’s work. As a result, Gundissalinus arrived in Toledo, his presence probably required there by the same archbishop with the purpose of collaborating with Ibn Daud on the ‘Avicenna project’, the first accomplishment of which was the Latin translation of Avicenna’s De anima, realized before 11664. 1 SISMEL. EDIZIONI DEL GALLUZZO Cf. N. HÄRING, Thierry of Chartres and Dominicus Gundissalinus, « Mediaeval Studies », 26, 1964, pp. 271-286 ; K. M. FREDBORG, The Latin Rhetorical Commentaries by Thierry of Chartres, Pontifical Institute of Medieval Studies, Toronto 1988 ; EAD., The Dependence of Petrus Helias’ Summa super Priscianum on William of Conches’ Glosae super Priscianum, « Cahiers de l’Institut du Moyen Âge grec et latin », 11, 1973, pp. -
Knowledge, Freedom, and Brotherly Love: Homosociality and the Accademia Dei Lincei Mario Biagioli Special Cluster: Gender and Early-Modern Science
Copyright © 1995, The Johns Hopkins University Press and the Society for Literature and Science. All rights reserved. Configurations 3.2 (1995) 139-166 ../toc Knowledge, Freedom, and Brotherly Love: Homosociality and the Accademia dei Lincei Mario Biagioli Special Cluster: Gender and Early-Modern Science The Accademia dei Lincei, often considered the earliest of scientific organizations, was established in 1603 by Federico Cesi, a young Roman aristocrat who was soon to become prince of San Polo and Sant'Angelo, duke of Aquasparta, and marquis of Monticelli. 1 After a period of very limited activity, which lasted until 1609, the academy quickly revived its membership and visibility, and by 1611 it included prestigious figures like Galileo and Giovanbattista della Porta. Its ranks continued to increase until 1625, when it listed thirty-two members, most of them located in Rome, Naples, and Florence. 2 The Lincei became an important reference point in the fledgling Italian philosophical community and played a relevant role in Galileo's later career, but it collapsed shortly after the prince's death in 1630. Cesi left behind a vast, elaborate, and well-documented academic project that usually bore little more than a family resemblance to the [End Page 139] actual academy. This essay analyzes the gender dimensions of Cesi's project and traces them into some aspects of the academy's historical record. Unlike all other seventeenth-century scientific academies that excluded women from their membership without making that ban explicit or providing reasons for their policies, the Lincei's oath stated that the academy was a "philosophical army" whose recruits were exclusively male. -
19Chronology of Works in Aesthetics and Philosophy Of
Chronology of 19 Works in Aesthetics and Philosophy of Art Darren Hudson Hick Notes on Selection This chronology, as with this Companion as a whole, focuses on those works that contribute to the Western tradition of aesthetics, and, beginning in the twentieth century, in the analytic current of thought within that tradition (as opposed to the Continental one). As with the history of Western philosophy in general, the study of philosophical problems in art and beauty dates back to the ancient period, and is infl uenced by the major philosophical and cultural move- ments through the centuries. Much of what survives from the ancient to the post-Hellenistic period does so in fragments or references. In cases where only fragments or references exist, and where dating these is especially problematic, the author or attributed author and (where available) his dates of birth and death are listed. Where works have not survived even as fragments, these are not listed. As well, much of what sur- vives up to the medieval period is diffi cult to date, and is at times of disputable attribution. In these cases, whatever information is available is listed. Aesthetics in the period between the ancients and the medievals tends to be dominated by adherence to Platonic, Aristotelian, and other theories rooted in the ancient period, and as such tends to be generally lacking in substantive the- oretical advancements. And while still heavily infl uenced by ancient thinking, works from the medieval period tend also to be heavily infl uenced by religious thinking, and so many issues pertaining to art and aesthetics are intertwined with issues of religion as “theological aesthetics.” Movements in art theory and aes- thetics in the Renaissance, meanwhile, were largely advanced by working artists, and so tend to be couched in observational or pedagogical approaches, rather than strictly theoretical ones. -
The Beginnings of Medieval Romance: Fact and Fiction, 1150-1220
The Beginnings of Medieval Romance Up to the twelfth century writing in the western vernaculars dealt almost exclusively with religious, historical and factual themes, all of which were held to convey the truth. The second half of the twelfth century saw the emergence of a new genre, the romance, which was consciously conceived as fictional and therefore allowed largely to break free from traditional presuppositions. Dennis Green explores how and why this happened, and examines this period of crucial importance for the birth of the romance and the genesis of medieval fiction in the vernacular. Although the crucial innovative role of writers in Germany is Green’s main concern, he also takes Latin, French and Anglo-Norman literature into account. This study offers a definition of medieval fictionality in its first formative period in the twelfth century, and underlines the difficulties encountered in finding a place for the fictional romance within earlier literary traditions. d. h. green is Schroder¨ Professor Emeritus of German at the University of Cambridge. He is a Fellow of Trinity College, Cambridge, and of the British Academy. He is the author of The Carolingian Lord (1965), The Millstatter¨ Exodus (1966), Approaches to Wolfram von Eschenbach (1978), Irony in the Medieval Romance (1979), The Art of Recognition in Wolfram’s Parzival (1982), Medieval Listening and Reading (1994) and Language and History in the Early Germanic World (1998). This Page Intentionally Left Blank CAMBRIDGE STUDIES IN MEDIEVAL LITERATURE General editor Alastair Minnis, -
APPENDIX: SUPPLEMENT 1980 to "HUSSERL in ENGLAND" This
APPENDIX: SUPPLEMENT 1980 TO "HUSSERL IN ENGLAND" This Supplement, written after the reprinting ofthe original article was already at the galley stage, is the result of an odd repetition ofthe circumstances which necessitated the Postscript 1969 after the unexpected arrival of the Freiburg Diary 1928 by W. R Boyce Gibson at the Husserl Archives in Louvain in 1969.1 Only this time, the information that, thanks to the efforts of Professor Cyril Welch of Mount Allison University, became available to me is even more authentie and of greater significance than the Diary for supplementing and correcting the story of Husserl's visit to England, for it comes from the letters of Edmund Husserl and his wife Malvine. Winthrop Bell, the Canadian addressee of these 23 letters and postcards from 1919 to 1925, was one of Husserl's earliest Anglo-American students (after William Ernest Hocking who had spent only two months in Göttingen in 1902). Bell had come to Husserl after a year's graduate study at Harvard and then at Cambridge, England - a fact which mayaIso explain Husserl's hope to enlist hirn as his" mentor" and assistant during his visit to England in 1922. Bell had left Cambridge for health reasons to go to Leipzig, where he first learned about Husserl. So he transferred to Göttingen, where he stayed on from 1911 to 1914. There he had just completed his German Ph.D. thesis, at Husserl's urging on "Eine kritische Untersuchung der Erkenntnistheorie von J osiah Royce"2 when W orld War I broke out, leading to Bell' s internment in Ruhleben near Berlin. -
Some Considerations on the Role of the Mediaeval Postulates to Base Scientific Cognition on Mathematics*
O R G A N O N 8 (1971) AUTEURS ET PROBLÈMES Małgorzata Frankowska-Terlecka (Poland) SOME CONSIDERATIONS ON THE ROLE OF THE MEDIAEVAL POSTULATES TO BASE SCIENTIFIC COGNITION ON MATHEMATICS* One day I reached for a book in the hope that it might drag me away from the problems of the mediaeval science. The theme awoke my inter est tremendously and I was affected even stronger at once by the way the subject had been treated by the author. But the book did not divert me from my work. On the contrary: the problems of my work drew nearer, and the longer I read the book, the more I felt as if it were writ ten for the specific purpose of helping me to deal with my work better than heretofore. Actually, of course, the author of the book 1 intended simply to meet the needs of students and teachers of mathematics—to aid the former in the development of their own potentialities and to show the latter how to develop most effectively the abilities of their students. The third aim of the author, certainly not the least in importance, has been to rouse the curiosity of those who are interested in methods lead ing to original inventions and discoveries. I am neither a student nor a teacher of mathematics but I am deeply interested in the ars inveniendi, not only in the literal sense of this expression as the art of making scien tific discoveries, but also in a more general sense — as the art of correct reasoning, as the skill of most adroitly approaching all questions, as the ability to resolve problems—not only mathematical problems. -
The Fate of the Flying Man Medieval Reception of Avicenna’S Thought Experiment
OUP CORRECTED PROOF – FINAL, 9/5/2015, SPi The Fate of the Flying Man Medieval Reception of Avicenna’s Thought Experiment Juhana Toivanen 1. INTRODUCTION Thought experiments are nowadays an important part of philosophical discourse. They are used to illuminate theoretical arguments and to reveal philosophically significant features of an argument or a problem in a way that aspires to precision. Although the phrase ‘thought experiment’ itself is quite recent, the use of imagined counterfactual cases which are designed to have a role in philosophical argument can be traced back to Antiquity, and the technique was widely employed in the Middle Ages.1 One of the most well-known medieval thought experiments is the so-called ‘flying man’ of Avicenna. The flying man is an imaginary person whose senses do not provide any input but who nevertheless admits his own existence, or the existence of his soul. Avicenna’s idea was that this thought experiment helps us to understand that the soul is not identical to the body but an immaterial entity. Modern scholarship has discussed the Latin reception of this thought experiment to some extent,2 but there are a couple of issues that have not 1 For the role of thought experiments in the history of Western philosophy, see Katerina Ierodiakonou and Sophie Roux (eds), Thought Experiments in Methodological and Historical Contexts, History of Science and Medicine Library 19 (Leiden: Brill, 2011), 1–142. 2 Dag Nikolaus Hasse, Avicenna’s De anima in the Latin West: The Formation of a Peripatetic Philosophy of the Soul, 1160–1300 (London: The Warburg Institute, 2000), 80–92 and 236; Deborah J.