The Cambridge History of Philosophy in Late Antiquity
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King Lfred's Version Off the Consolations of Boethius
King _lfred's Version off the Consolations of Boethius HENRY FROWDE, M A. PUBLISHER TO THE UNIVERSITY OF OF_0RD LONDON, EDINBURGH_ AND NEW YORK Kring e__lfred's Version o_/"the Consolations of Boethius _ _ Z)one into c_gfodern English, with an Introduction _ _ _ _ u_aa Litt.D._ Editor _o_.,I_ing .... i .dlfred_ OM Englis.h..ffgerAon2.' !ilo of the ' De Con.d.¢_onz,o,e 2 Oxford : _4t the Claro_don:,.....: PrestO0000 M D CCCC _eee_ Ioee_ J_el eeoee le e_ZNeFED AT THE_.e_EN_N PI_.._S _ee • • oeoo eee • oeee eo6_o eoee • ooeo e_ooo ..:.. ..'.: oe°_ ° leeeo eeoe ee •QQ . :.:.. oOeeo QOO_e 6eeQ aee...._ e • eee TO THE REV. PROFESSOR W. W. SKEAT LITT.D._ D.C.L._ LL.D.:_ PH.D. THIS _800K IS GRATEFULLY DEDICATED PREFACE THE preparationsfor adequately commemoratingthe forthcoming millenary of King Alfred's death have set going a fresh wave of popularinterest in that hero. Lectares have been given, committees formed, sub- scriptions paid and promised, and an excellent book of essays by eminent specialists has been written about Alfred considered under quite a number of aspects. That great King has himself told us that he was not indifferent to the opinion of those that should come after him, and he earnestly desired that that opinion should be a high one. We have by no means for- gotten him, it is true, but yet to verymany intelligent people he is, to use a paradox, a distinctly nebulous character of history. His most undying attributes in the memory of the people are not unconnected with singed cakes and romantic visits in disguise to the Danish viii Preface Danish camp. -
Žižek and Lacanian Henology—With a “Silent Partner”
ISSN 1751-8229 Volume Twelve, Number Two Žižek and Lacanian Henology—With a “Silent Partner” Kenji Nobutomo, Kagoshima University, Japan Abstract This article aims to clarify the meaning of henology for Lacan and Žižek. Žižek apparently rejects Neoplatonic way of thinking, but by considering Lacanian Henology through its origin, Etienne Gilson, Lacanian henology and Žižek’s Hegelian reading of the One become converged. Both of them think the movement of the One from one principle and its two aspects. The principle is that the One gives something that it does not have, and it corresponds to Lacanian definition of love. Regarding its two aspects, the first one is the logical necessity that generates necessarily the One, and the second is the logical contingency that generates contingently the surplus element. By this, we can clarify the theoretical development of each period of Lacan. In early Lacan, henology was a logic that ties his “the Symbolic” and Freudian Death drive. In middle Lacan, his main concern was the mathematical logic as the logic of the Id, and henology became the generative logic of the subject of enunciation or the subject of the jouissance. But at the same time, this movement produces as a co-product a inassimilable remainder, “object a” with the subject of signifiant. In late Lacan, by virtue of the “necessary” movement of the One and its “contingent” co-product, the universe of the discourse became indeterminate, undecidable, “not-all,” which means for Lacan “the contingent.” This characteristic became the logic of Lacanian “sexuation.” 1. Introduction: What is Henology? In a session in 1971, Jacques Lacan used the term hénologie to describe his “analytic discourse” and its relation to the classical philosophical notion of “the One.” The annoying thing, is that when you proceed, as I have just said in this writing, that it is a matter of proceeding, namely, to envisage from a discourse what plays the function of the One in it, what do I do from time to time? If you will allow me this neologism what I do is “Henology”. -
Philosophy As a Path to Happiness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife. -
15 Famous Greek Mathematicians and Their Contributions 1. Euclid
15 Famous Greek Mathematicians and Their Contributions 1. Euclid He was also known as Euclid of Alexandria and referred as the father of geometry deduced the Euclidean geometry. The name has it all, which in Greek means “renowned, glorious”. He worked his entire life in the field of mathematics and made revolutionary contributions to geometry. 2. Pythagoras The famous ‘Pythagoras theorem’, yes the same one we have struggled through in our childhood during our challenging math classes. This genius achieved in his contributions in mathematics and become the father of the theorem of Pythagoras. Born is Samos, Greece and fled off to Egypt and maybe India. This great mathematician is most prominently known for, what else but, for his Pythagoras theorem. 3. Archimedes Archimedes is yet another great talent from the land of the Greek. He thrived for gaining knowledge in mathematical education and made various contributions. He is best known for antiquity and the invention of compound pulleys and screw pump. 4. Thales of Miletus He was the first individual to whom a mathematical discovery was attributed. He’s best known for his work in calculating the heights of pyramids and the distance of the ships from the shore using geometry. 5. Aristotle Aristotle had a diverse knowledge over various areas including mathematics, geology, physics, metaphysics, biology, medicine and psychology. He was a pupil of Plato therefore it’s not a surprise that he had a vast knowledge and made contributions towards Platonism. Tutored Alexander the Great and established a library which aided in the production of hundreds of books. -
Metaphysics Today and Tomorrow*
1 Metaphysics Today and Tomorrow* Raphaël Millière École normale supérieure, Paris – October 2011 Translated by Mark Ohm with the assistance of Leah Orth, Jon Cogburn, and Emily Beck Cogburn “By metaphysics, I do not mean those abstract considerations of certain imaginary properties, the principal use of which is to furnish the wherewithal for endless dispute to those who want to dispute. By this science I mean the general truths which can serve as principles for the particular sciences.” Malebranche Dialogues on Metaphysics and Religion 1. The interminable agony of metaphysics Throughout the twentieth century, numerous philosophers sounded the death knell of metaphysics. Ludwig Wittgenstein, Rudolf Carnap, Martin Heidegger, Gilbert Ryle, J. L. Austin, Jacques Derrida, Jürgen Habermas, Richard Rorty, and, henceforth, Hilary Putnam: a great many tutelary figures have extolled the rejection, the exceeding, the elimination, or the deconstruction of first philosophy. All these necrological chronicles do not have the same radiance, the same seriousness, nor the same motivations, but they all agree to dismiss the discipline, which in the past was considered “the queen of the sciences”, with a violence at times comparable to the prestige it commanded at the time of its impunity. Even today, certain philosophers hastily spread the tragic news with contempt for philosophical inquiry, as if its grave solemnity bestowed upon it some obviousness. Thus, Franco Volpi writes: ‘Grand metaphysics is dead!’ is the slogan which applies to the majority of contemporary philosophers, whether continentals or of analytic profession. They all treat metaphysics as a dead dog.1 In this way, the “path of modern thought” would declare itself vociferously “anti- metaphysical and finally post-metaphysical”. -
Aristotle and Newman on the End of Liberal Education Mary Katherine Tillman
Document generated on 10/01/2021 6:29 a.m. Paideusis The Philosophic Habit of Mind: Aristotle and Newman on the End of Liberal Education Mary Katherine Tillman Volume 3, Number 2, 1990 URI: https://id.erudit.org/iderudit/1073397ar DOI: https://doi.org/10.7202/1073397ar See table of contents Publisher(s) Canadian Philosophy of Education Society ISSN 0838-4517 (print) 1916-0348 (digital) Explore this journal Cite this article Tillman, M. (1990). The Philosophic Habit of Mind: Aristotle and Newman on the End of Liberal Education. Paideusis, 3(2), 17–27. https://doi.org/10.7202/1073397ar ©, 1990 Mary Katherine Tillman This document is protected by copyright law. Use of the services of Érudit (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ The Philosophic Habit of Mind: Aristotle and Newman on the End of Liberal Education Mary Katherine Tillman University of Notre Dame John Henry Newman fiJ'st read Aristotle in 1818 as an undergraduate at Trinity College, Oxford. For his degree examination in 1820, he prepared three of Aristotle's works, the Rhetoric, Poetics, and Nicomachean Ethics. After he was named a Fellow of Oriel College in 1822, Newman worked closely for six years with the influential Dr. Richard Whately, whose textbook on logic replaced the manual used at Oxford for over a century. -
Jewish Averroists Between Two Expulsions (1306-1492): from Conflict to Reconciliation
JEWISH AVERROISTS BETWEEN TWO EXPULSIONS (1306-1492): FROM CONFLICT TO RECONCILIATION Basem Mahmud Freie Universität Berlin ABSTRACT This article investigates the intellectual production of Jewish authors influenced by Averroes in the 14th and 15th Centuries in northern Spain and southern France. The primary objective is to determine the main features of Jewish Averroism in this period, and to understand it within its socio-historical context. The outcomes suggest that there was a relationship between the new social and political trends toward democratization and reconciliation in the heart of Jewish communities on one hand, and the growing interest in Averroes’ original works on the other. Original here means the works that are not commentaries or summaries of other works. Key words: Aristotelianism, Averroes, Averroism, Jewish philosophy, Kabbalah, Maimonides, Scripture. INTRODUCTION «There is nothing worse in social government than a policy that makes one single society into several, just as there is no greater good in communities than a policy that joins and unifies» (Averroes)1 The 14th Century was a very difficult time for Jewish communities in northern Spain and southern France, they faced great threats from outside as well as significant domestic division. The domestic conflict emerged not only because of religious and philosophical issues, but also due to economic and social matters related to the distribution of wealth and power within Jewish communities.2 In addition, these communities lived in delicate conditions due to threats from the Christians. This situation also had an effect on demographics. Since the last years of 13th Century, the Jewish community started to encounter sizeable obstacles in its demographic development.3 Under these conditions, Hebraic Averroism continued its development which had begun in XIII century. -
The History of Arabic Sciences: a Selected Bibliography
THE HISTORY OF ARABIC SCIENCES: A SELECTED BIBLIOGRAPHY Mohamed ABATTOUY Fez University Max Planck Institut für Wissenschaftsgeschichte, Berlin A first version of this bibliography was presented to the Group Frühe Neuzeit (Max Planck Institute for History of Science, Berlin) in April 1996. I revised and expanded it during a stay of research in MPIWG during the summer 1996 and in Fez (november 1996). During the Workshop Experience and Knowledge Structures in Arabic and Latin Sciences, held in the Max Planck Institute for the History of Science in Berlin on December 16-17, 1996, a limited number of copies of the present Bibliography was already distributed. Finally, I express my gratitude to Paul Weinig (Berlin) for valuable advice and for proofreading. PREFACE The principal sources for the history of Arabic and Islamic sciences are of course original works written mainly in Arabic between the VIIIth and the XVIth centuries, for the most part. A great part of this scientific material is still in original manuscripts, but many texts had been edited since the XIXth century, and in many cases translated to European languages. In the case of sciences as astronomy and mechanics, instruments and mechanical devices still extant and preserved in museums throughout the world bring important informations. A total of several thousands of mathematical, astronomical, physical, alchemical, biologico-medical manuscripts survived. They are written mainly in Arabic, but some are in Persian and Turkish. The main libraries in which they are preserved are those in the Arabic World: Cairo, Damascus, Tunis, Algiers, Rabat ... as well as in private collections. Beside this material in the Arabic countries, the Deutsche Staatsbibliothek in Berlin, the Biblioteca del Escorial near Madrid, the British Museum and the Bodleian Library in England, the Bibliothèque Nationale in Paris, the Süleymaniye and Topkapi Libraries in Istanbul, the National Libraries in Iran, India, Pakistan.. -
Constructions of Childhood on the Funerary Monuments of Roman Athens Grizelda Mcclelland Washington University in St
Washington University in St. Louis Washington University Open Scholarship All Theses and Dissertations (ETDs) Summer 8-26-2013 Constructions of Childhood on the Funerary Monuments of Roman Athens Grizelda McClelland Washington University in St. Louis Follow this and additional works at: https://openscholarship.wustl.edu/etd Recommended Citation McClelland, Grizelda, "Constructions of Childhood on the Funerary Monuments of Roman Athens" (2013). All Theses and Dissertations (ETDs). 1150. https://openscholarship.wustl.edu/etd/1150 This Dissertation is brought to you for free and open access by Washington University Open Scholarship. It has been accepted for inclusion in All Theses and Dissertations (ETDs) by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. WASHINGTON UNIVERSITY IN ST. LOUIS Department of Classics Department of Art History and Archaeology Dissertation Examination Committee: Susan I. Rotroff, Chair Wendy Love Anderson William Bubelis Robert D. Lamberton George Pepe Sarantis Symeonoglou Constructions of Childhood on the Funerary Monuments of Roman Athens by Grizelda D. McClelland A dissertation presented to the Graduate School of Arts and Sciences of Washington University in partial fulfillment of the requirements for the degree of Doctor of Philosophy August 2013 St. Louis, Missouri © 2013, Grizelda Dunn McClelland Table of Contents Figures ............................................................................................................................... -
Bibliography
BIBLIOGRAPHY I. PSEUDO-D10NYSIUS THE AREOPAG1TE I. The Writings of Pseudo-Dionysius Modern Editions (I) S. Dionysii Areopagitae opera omnia quae exstant et commentarii quibus illustrantur, studio et opera Balthasaris Corderii, S. J., Patrologia Graeca 3, ed. J.-P. Migne, Text from the Edition of 1634 (Paris, 1856). Because of the immense difficulties presented by the manuscript tradition, the text of the ten Letters in this edition has not been superseded. The notes from M. J . Pinard's lifelong work have unfortunately been neither edited nor pub lished. (2) La hierarchie cileste, Traduction et Notes par M. de Gandillac, Etude et texte critiques par G. Heil, Introduction de Denys I'Areopagite par R. Roques, Collection Sources Chretiennes 58 (Paris, 1956). (3) Pseudo-Dionysii Areopagitae De caelesti hierarchia, in usum studiosae iuventutis, ed. P. Hendrix, Textus Minores XXV (Leiden, 1959). [Hendrix reproduces the text of (2)]. (4) S . Thomae Aquinatis, in librum Beati Dionysii "De Divinis Nominibus" expositio (Rome, 1950) [Improved text of On Divine Names, ed. C. Pera]. (5) [Anonymous], La TMologie Mystique, in La Vie Spirituelle 22 (1930), pp. 129-1 36. (6) Campbell, T. L., Dionysius the Pseudo-Areopagite: The Ecclesiastical Hierarchy, Translated and Annotated, Studies in Sacred Theology, S. S. 83 (Washington, 1955). (7) Darboy, G., Oeuvres de Saint Denys l'Areopagite traduites du grec; prece dees d'une introduction ou l'an discute l'authenticite de ces livres, et ou l'on expose la doctrine qu'ils renferment, et l'influence qu'ils ont exercee au moyen age (Paris, 1845). (8) Dulac, ]., Oeuvres de Saint Denys I'Areopagite, traduites du grec en fran<;:ais, avec Prolegomimes, Manchettes, Notes, Table analytique et alphabHique, Table detaillee des matieres .. -
Simplicius and Avicenna on the Nature of Body
Simplicius and Avicenna on the Nature of Body Abraham D. Stone August 18, 1999 1 Introduction Ibn S¯ına, known to the Latin West as Avicenna, was a medieval Aristotelian— one of the greatest of all medieval Aristotelians. He lived in Persia from 980 to 1037, and wrote mostly in Arabic. Simplicius of Cilicia was a sixth cen- tury Neoplatonist; he is known mostly for his commentaries on Aristotle. Both of these men were, broadly speaking, part of the same philosophical tradition: the tradition of Neoplatonic or Neoplatonizing Aristotelianism. There is probably no direct historical connection between them, however, and anyway I will not try to demonstrate one. In this paper I will examine their closely related, but ultimately quite different, accounts of corporeity— of what it is to be a body—and in particular of the essential relationship between corporeity and materiality.1 The problem that both Simplicius and Avicenna face in this respect is as follows. There is a certain genus of substances which forms the subject matter of the science of physics. I will refer to the members of this genus as the physical substances. On the one hand, all and only these physical substances 1A longer and more technical version of this paper will appear, under the title “Simpli- cius and Avicenna on the Essential Corporeity of Material Substance,” in R. Wisnovsky, ed., Aspects of Avicenna (= Princeton Papers: Interdisciplinary Journal of Middle Eastern Studies, vol. 9, no. 2) (Princeton: Markus Wiener, 2000). I want to emphasize at the outset that this paper is about Simplicius and Avicenna, not Aristotle. -
MINEOLA BIBLE INSTITUTE and SEMINARY Philosophy II Radically
MINEOLA BIBLE INSTITUTE AND SEMINARY Page | 1 Philosophy II Radically, Biblical, Apostolic, Christianity Bishop D.R. Vestal, PhD Larry L Yates, ThD, DMin “Excellence in Apostolic Education since 1991” 1 Copyright © 2019 Mineola Bible Institute Page | 2 All Rights Reserved This lesson material may not be used in any manner for reproduction in any language or use without the written permission of Mineola Bible Institute. 2 Contents Introduction ................................................................................................................................. 7 Alexander the Great (356-323 B.C.) ........................................................................................... 8 Philip II of Macedonia (382-336 B.C.) ....................................................................................... 12 Page | 3 “Olympias the mother of Alexander was an evil woman. .......................................... 13 Philip II (of Macedonia) (382-336 BC) .............................................................................. 13 Aristotle (384-322 BC) ............................................................................................................... 15 Works .................................................................................................................................... 16 Methods ............................................................................................................................... 17 Doctrines ............................................................................................................................