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Democritus C
Democritus c. 460 BC-c. 370 BC (Also known as Democritus of Abdera) Greek philosopher. home to the philosopher Protagoras. There are several indications, both external and internal to his writings, The following entry provides criticism of Democritus’s that Democritus may have held office in Abdera and life and works. For additional information about Democ- that he was a wealthy and respected citizen. It is also ritus, see CMLC, Volume 47. known that he traveled widely in the ancient world, visit- ing not only Athens but Egypt, Persia, the Red Sea, pos- sibly Ethiopia, and even India. Scholars also agree that he INTRODUCTION lived a very long life of between 90 and 109 years. Democritus of Abdera, a contemporary of Socrates, stands Democritus is said to have been a pupil of Leucippus, an out among early Greek philosophers because he offered important figure in the early history of philosophy about both a comprehensive physical account of the universe and whom little is known. Aristotle and others credit Leucippus anaturalisticaccountofhumanhistoryandculture. with devising the theory of atomism, and it is commonly Although none of his works has survived in its entirety, believed that Democritus expanded the theory under his descriptions of his views and many direct quotations from tutelage. However, some scholars have suggested that his writings were preserved by later sources, beginning Leucippus was not an actual person but merely a character with the works of Aristotle and extending to the fifth- in a dialogue written by Democritus that was subsequently century AD Florigelium (Anthology) of Joannes Stobaeus. lost. A similar strategy was employed by the philosopher While Plato ignored Democritus’s work, largely because he Parmenides, who used the character of a goddess to elu- disagreed with his teachings, Aristotle acknowledged De- cidate his views in his didactic poem, On Nature. -
Velázquez's Democritus
Velázquez’s Democritus: Global Disillusion and the Critical Hermeneutics of a Smile javier berzal de dios Western Washington University Velázquez’s Democritus (ca. 1630) presents a unique encounter: not only are there few depictions in which the Greek philosopher appears with a sphere that shows an actual map, but Velázquez used a court jester as a model for Democritus, thus placing the philosopher within a courtly space. When we study the painting in relation to the literary interests of the Spanish Golden Age and its socio-political circumstances, we can see the figure of Democritus as far from just another instantiation of a conven- tional trope. The philosopher’s smile and his crepuscular globe entrap the viewer in a semiotic game with pedagogical and ethical goals. While the scholarship on the painting has dwelt extensively on the identification of the figure, this essay moves beyond the superficial aspects of subject identity in order to explore how the painting articulates and requests a profoundly philosophical engagement. I thus exa- mine Democritus in relation to contemporary literary and philosophical themes, many of which were present in Velázquez’s own personal library: the period’s understanding of the philosopher, cartographic spheres, and treatises on laughter. Considered in this manner, Velázquez’s figure is not responding to the folly of humanity in general, as is commonly the case in representations of the philosopher, but is rather presented through a courtly prism in which conquest, geography, and politics are inescapably interrelated. Velázquez’s Democritus emphasizes the philosophical and moral qualities of a learned and decorous laughter, which performs a critical and ethical role framed by Spain’s political difficulties. -
Theon of Alexandria and Hypatia
CREATIVE MATH. 12 (2003), 111 - 115 Theon of Alexandria and Hypatia Michael Lambrou Abstract. In this paper we present the story of the most famous ancient female math- ematician, Hypatia, and her father Theon of Alexandria. The mathematician and philosopher Hypatia flourished in Alexandria from the second part of the 4th century until her violent death incurred by a mob in 415. She was the daughter of Theon of Alexandria, a math- ematician and astronomer, who flourished in Alexandria during the second part of the fourth century. Information on Theon’s life is only brief, coming mainly from a note in the Suda (Suida’s Lexicon, written about 1000 AD) stating that he lived in Alexandria in the times of Theodosius I (who reigned AD 379-395) and taught at the Museum. He is, in fact, the Museum’s last attested member. Descriptions of two eclipses he observed in Alexandria included in his commentary to Ptolemy’s Mathematical Syntaxis (Almagest) and elsewhere have been dated as the eclipses that occurred in AD 364, which is consistent with Suda. Although originality in Theon’s works cannot be claimed, he was certainly immensely influential in the preservation, dissemination and editing of clas- sic texts of previous generations. Indeed, with the exception of Vaticanus Graecus 190 all surviving Greek manuscripts of Euclid’s Elements stem from Theon’s edition. A comparison to Vaticanus Graecus 190 reveals that Theon did not actually change the mathematical content of the Elements except in minor points, but rather re-wrote it in Koini and in a form more suitable for the students he taught (some manuscripts refer to Theon’s sinousiai). -
Gulino 1 Pleasure and the Stoic Sage a Thesis Presented to the Honors
Gulino 1 Pleasure and the Stoic Sage A Thesis Presented to The Honors Tutorial College of Ohio University In Partial Fulfillment of the Requirements for Graduation from the Honors Tutorial College with the Degree of Bachelor of Arts in Philosophy By Kathleen R. Gulino June 2011 Gulino 2 Table of Contents Sources and Abbreviations 2 Introduction 3 Chapter 1: Οἰκείωζις 9 Chapter 2: Χαρά 25 Conclusions 42 References 50 Gulino 3 Sources and Abbreviations Throughout this work, I cite several traditional sources for Stoic and Hellenistic texts. Here I have provided a list of the abbreviations I will use to refer to those texts. The References page lists the specific editions from which I have cited. Fin. Cicero, De Finibus (On Moral Ends) NA Gellius, Noctes Atticae (Attic Nights) Div. Inst. Lactantius, Divine Institutes DL Diogenes Laertius, Lives of the Eminent Philosophers LS A.A. Long and D.N. Sedley, The Hellenistic Philosophers Ep. Seneca, Epistulae (Letters) Gulino 4 Introduction. The Hellenistic period refers, generally speaking, to the years beginning with the death of Alexander the Great in 323 BCE and ending with the downfall of the Roman Republic, considered as Octavian‘s victory at the battle of Actium, in 31 BCE. Philosophy was a Greek activity throughout this period, and at the outset, the works of Plato and Aristotle were the main texts used in philosophical study. However, as the Hellenistic culture came into its own, philosophy came to be dominated by three schools unique to the period: Epicureanism, Stoicism, and Skepticism. All of these, having come about after Aristotle, are distinctively Hellenistic, and it was these schools that held primary influence over thought in the Hellenistic world, at least until the revival of Platonism during the first century.1 Today, in the English-speaking world, the names of these traditions are still familiar, remaining in popular usage as ordinary adjectives. -
The Pythagoreans in the Light and Shadows of Recent Research
The Pythagoreans in the light and shadows of recent research PAPER PRESENTED AT THE DONNERIAN SYMPOSIUM ON MYSTICISM, SEPTEMBER 7th 1968 By HOLGER THESLEFF It has been said' that "Pythagoras casts a long shadow in the history of Greek thought". Indeed, the shadow both widens and deepens spectacularly in course of time. He has not only been considered—on disputable grounds, as we shall see as the first European mystic. No other personality of the Greco–Roman world (except Christ, and perhaps Alexander the Great) has been credited with such powers and all-round capacities. Since early Impe- rial times he has been represented as a man of divine origin, a saint, a sage, a prophet, and a great magician; a sportsman and an ascetic; a poet and prose- writer; a Dorian nationalist (though an Ionian by birth); an eminent mathe- matician, musician, astronomer, logician, rhetorician, and physician; a world-wide traveller; a founder of a religious sect, an ethical brotherhood, and a political community; a great metaphysician and teacher whose views of the universe, human society and the human soul deeply influenced not only Plato and Aristotle, but Herakleitos, Parmenides, Demokritos and, in short, all prominent thinkers; a preacher of universal tolerance, and—a good hus- band and father. There can be seen occasional signs of a revival of Pythagoreanism at least from the ist century A. D. onwards,2 and some authors of the Imperial age 1 Philip (below), p. 3. 2 If Pseudo-Pythagorica are left out of account, the activity of the Sextii in Rome during the reign of Augustus is the first manifest sign. -
Neoplatonism: the Last Ten Years
The International Journal The International Journal of the of the Platonic Tradition 9 (2015) 205-220 Platonic Tradition brill.com/jpt Critical Notice ∵ Neoplatonism: The Last Ten Years The past decade or so has been an exciting time for scholarship on Neo platonism. I ought to know, because during my stint as the author of the “Book Notes” on Neoplatonism for the journal Phronesis, I read most of what was published in the field during this time. Having just handed the Book Notes over to George BoysStones, I thought it might be worthwhile to set down my overall impressions of the state of research into Neoplatonism. I cannot claim to have read all the books published on this topic in the last ten years, and I am here going to talk about certain themes and developments in the field rather than trying to list everything that has appeared. So if you are an admirer, or indeed author, of a book that goes unmentioned, please do not be affronted by this silence—it does not necessarily imply a negative judgment on my part. I hope that the survey will nonetheless be wideranging and comprehensive enough to be useful. I’ll start with an observation made by Richard Goulet,1 which I have been repeating to students ever since I read it. Goulet conducted a statistical analy sis of the philosophical literature preserved in the original Greek, and discov ered that almost threequarters of it (71%) was written by Neoplatonists and commentators on Aristotle. In a sense this should come as no surprise. -
Nietzsche's Views on Plato Pre-Basel
Sophia and Philosophia Volume 1 Issue 1 Spring-Summer Article 6 4-1-2016 Nietzsche's Views on Plato Pre-Basel Daniel Blue [email protected] Follow this and additional works at: https://repository.belmont.edu/sph Part of the Ancient History, Greek and Roman through Late Antiquity Commons, German Language and Literature Commons, History of Philosophy Commons, Logic and Foundations of Mathematics Commons, and the Metaphysics Commons Recommended Citation Blue, Daniel (2016) "Nietzsche's Views on Plato Pre-Basel," Sophia and Philosophia: Vol. 1 : Iss. 1 , Article 6. Available at: https://repository.belmont.edu/sph/vol1/iss1/6 This Article is brought to you for free and open access by Belmont Digital Repository. It has been accepted for inclusion in Sophia and Philosophia by an authorized editor of Belmont Digital Repository. For more information, please contact [email protected]. S.Ph. Essays and Explorations 1.1 Copyright 2016, S.Ph. Press Nietzsche’s Views on Plato Pre-Basel Daniel Blue In an essay published in 20041 Thomas Brobjer surveyed Nietzsche’s attitudes toward Plato and argued that, far from entering into a dedicated agon with that philosopher, he had little personal engagement with Plato’s views at all. Certainly, he did not grapple so immediately and fruitfully with him as he did with Emerson, Schopenhauer, Lange, and even Socrates. Instead, he merely “set up a caricature of Plato as a representative of the metaphysical tradition … to which he opposed his own.”2 This hardly reflects the view of Nietzsche scholarship in general, but Brobjer argued his case vigorously by ranging broadly over Nietzsche’s life, collating his assessments of Plato, and then noting certain standard views which he believes to be overstated. -
Anaximander and the Problem of the Earth's Immobility
Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 12-28-1953 Anaximander and the Problem of the Earth's Immobility John Robinson Windham College Follow this and additional works at: https://orb.binghamton.edu/sagp Recommended Citation Robinson, John, "Anaximander and the Problem of the Earth's Immobility" (1953). The Society for Ancient Greek Philosophy Newsletter. 263. https://orb.binghamton.edu/sagp/263 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. JOHN ROBINSON Windham College Anaximander and the Problem of the Earth’s Immobility* N the course of his review of the reasons given by his predecessors for the earth’s immobility, Aristotle states that “some” attribute it I neither to the action of the whirl nor to the air beneath’s hindering its falling : These are the causes with which most thinkers busy themselves. But there are some who say, like Anaximander among the ancients, that it stays where it is because of its “indifference” (όμοιότητα). For what is stationed at the center, and is equably related to the extremes, has no reason to go one way rather than another—either up or down or sideways. And since it is impossible for it to move simultaneously in opposite directions, it necessarily stays where it is.1 The ascription of this curious view to Anaximander appears to have occasioned little uneasiness among modern commentators. -
Models of Human Motivation in Sociology
Models of human motivation in sociology “…social scientists as a whole have paid little attention to the foundations of human nature, and they have had almost no interest in its deep ori- gins.” Edward O. Wilson, Consilience p. 184 Paper (work in progress) for the 5th annual konference of IACR Debating Realism(s) August 2001 Jacob Alsted Poula Helth Rådgivning E-mail: [email protected] & Department of Social Sciences Roskilde University, Denmark E-mail: [email protected] Contents 1 Introduction ......................................................................................................... 1 1.1 How does human nature look? ...................................................................... 2 1.2 Refining the agent-structure analysis ............................................................ 4 1.3 The divisions of micro, meso and macro....................................................... 7 2 A model of motivation - towards a better grounding of macro and meso level theory ............................................................................................................................ 9 2.1 The structural model of the self..................................................................... 9 2.2 Is it still relevant? ........................................................................................ 10 2.3 Dynamics: compromise formation .............................................................. 12 2.4 Defence: Individuals’ ability to relate ......................................................... 14 2.5 Psychological -
EPICTETUS AS SOCRATIC MENTOR1 in Tom Wolfe's Most Recent Novel, a Man in Full, a Young Californian, Down on His Luck, Converts A
EPICTETUS AS SOCRATIC MENTOR1 In Tom Wolfe's most recent novel, A Man In Full, a young Californian, down on his luck, converts a macho sixty-year old tycoon, facing financial ruin, to Stoicism.2 The young man, Conrad, has miraculously escaped from the Santa Rita gaol as a result of an earthquake. Shortly before, he had discovered Epictetus in a book called The Stoics, a book he had been sent mistakenly in place of a riveting thriller by his favourite author with the title, The Stoics' Game. He rapidly comes across this passage: T [Zeus] gave you a portion of our divinity, a spark from our own fire, the power to act and not to act, the will to get and the will to avoid. If you pay heed to this, you will not groan, you will blame no man, you will flatter none' (p. 398). Conrad is hooked. An innocent among a bunch of hideous felons, he asks himself: 'What would Epictetus have done with this bunch? What could he have done? How could you apply his lessons two thousand years later, in this grimy gray pod, this pigsty full of beasts who grunted about mother-fuckin this and mother-fuckin that?' (p. 410). Conrad memorises chunks of Epictetus. He refers a series of challenges to Zeus, overcomes a thug twice his size, and radiates Stoic strength. At the end, hired as a male nurse in Atlanta for the massive but now ailing Croker, the about-to-be ruined tycoon, Conrad tells Croker about the Stoic Zeus and Epictetus. -
Hypatia of Alexandria
Hypathia of Alexandria Doina Ionescu Astronomical Institute of the Romanian Academy, E–mail: [email protected] Introduction - Born in 350-355/370; - Lived and learned in Alexandria, Roman Egypt; - The daughter of Theon, the last director of the Museum of Alexandria; - Trained by her father in physical education, mathematics, astronomy, philosophy, arts, literature, the principles of teaching, oratory; - Died in 415, killed by a Christian mob who blamed her for religious turmoil. The Musaeum of Alexandria - Founded in the 3rd century BCE by Ptolemy I Soter or his son Ptolemy II; - Comprised gardens, a room for shared dining, a reading room, lecture halls, meetings rooms and a library; - The Library of Alexandria: an acquisitions department and a cataloguing department; - The Mouseion (“The House of the Muses”) – an institution that brought together the best scholars of the Hellenistic world, a university; - Destruction of the Mouseion and Library of Alexandria: 1. Julius Caesar’s Fire in the Alexandrian War, 48 BC; 2. The attack of Aurelian in the 3rd century AD; 3. The decree of Theophilus in AD 391; 4. The Muslim conquest in AD 642 and thereafter. Theon (b: 335 – d. early 5th century) - Most of the references on him and on Hypathia : Suda, the 10th century Byzantine encyclopedia; - Highly educated scholar, mathematician and astronomer; - A member and possibly the last director of the Alexandrian Museion, on public payroll. - Devoted his scholarship to the study of his predecessors Euclid and Ptolemy; his recensions were designed for students; - Euclid’s Elements; - Thirteen books of Ptolemy’ Almagest ; Handy Tables : The Great Commentary, in five books, and The Little Commentary , in one; - He worked together with scholar and student associates and with his daughter, Hypathia - A treatise “On the Small Astrolabe” ; - On Signs and the examination of Birds and the Croaking of Ravens: two essays on the function of the star Syrius and the influence of the planetary spheres on the Nile; - 364 AD: predicted eclipses of the Sun and Moon in Alexandria. -
DIVINE SPARKS in the Course of Some Earlier Remarks on Epictetus
CHAPTER SIX DIVINE SPARKS In the course of some earlier remarks on Epictetus, we had occasion to mention a further source of value, in the theory that man or a part of man is some sort of "segment" or "portion" ofthe divine. We observed that, although this theory normally identifies the "divine spark" with a par ticular aspect of the human being-the mind is usually the prime ClPl didate for such an identification-it also suggests that all human beings are in a similar or identical relation to the divine; and in this respect it differs basically and "democratically" from, for example, Aristotle's ver sion which insists that it is the quality or capacity of a mind which deter mines what, if anything, we are worth. It is unfortunate that we began the discussion of "divine sparks" with Epictetus. It was necessary to do so, however, because we observed that this theory cut across and correspondingly modified the Cynic-Stoic attitude to freedom, and we could not avoid introducing it at that point. But the thesis in various forms is older than the Stoics and Cynics, older than Socrates in his role as the inspirer of Cynicism. I do not intend to pursue its origins into the murky regions lying behind Greek philosophical enquiry; I shall content myself only with a few comments on Heraclitus, before returning again to Socrates and Plato. My justifica tion for this procedure is that almost nothing of pre-Socratic thought was "historically" understood in the later period of Greek philosophy with which we are presently concerned.