DOCSLIB.ORG

In Plotinus' Explanation of Reality

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1987 Life (Zōḗ) in Plotinus' Explanation of Reality Roman T. Ciapalo Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Philosophy Commons Recommended Citation Ciapalo, Roman T., "Life (Zōḗ) in Plotinus' Explanation of Reality" (1987). Dissertations. 3130. https://ecommons.luc.edu/luc_diss/3130 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1987 Roman T. Ciapalo "LIFE" (ZOE) IN PLOTINUS' EXPLANATION OF REALITY by Roman T. Ciapalo A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 1987 ACKNOWLEDGEMENTS I am deeply grateful to Fr. Leo Sweeney, S. J., for his constant, thorough, and patient supervision of the writing of this dissertation. His numerous suggestions and comments were most helpful. I am also grateful to Dr. Francis Catania and Fr. Gary Giirtler, S. J., who examined the text and made many profitable recommendations. ii VITA The author, Roman Theodore Ciapalo, is the son of Peter Ciapalo and Oksana (Sawyn) Ciapalo. He was born on May 12, 1950 in Quilmes, Argentina. His elementary education was obtained in the public schools of Quilmes, Argentina and in St. Nicholas School, Chicago, Illinois. His secondary education was obtained in St. Ignatius High School, Chicago, Illinois, where he graduated in 1968. In September, 1968 he entered Loyola University, Chicago, Illinois, and in June, 1972 received the degree of Bachelor of Arts with a Major in Philosophy. In February, 1978 he was awarded the Master of Arts in Philosophy by Loyola University, Chicago, Illinois. iii TABLE OF CONTENTS Page ACKNOWLEDGEMENTS. • • • • . • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • ii VITA................................................. iii Chapter I. INTRODUCTION............................... 1 II. TEXT A: ENNEAD IV, 7 ( 2) , 95-11 ......... 22 III. TEXT B: ENNEAD VI, 9 ( 9) , 9 • • • • • • • • . • • • • • • 68 v. TECT C: ENNEAD III, 8 ( 30), 8; 11 ......... 111 TEXT D: ENNEAD VI, 7 ( 38), 13; 15; 18 ...•• 161 • TEXT E: ENNEAD I, 4 (46), 3-4 . ............ 219 SUMMARY AND CONCLUSIONS •••••..••.•••••••••• 270 BIBLIOGRAPHY......................................... 294 iv CHAPTER I INTRODUCTION In Enneads III, 7 (45), Plotinus speaks of eternity as life.I Nous insofar as It involves self-motion (i.e., contemplation)_ is also called "life." In Its contemplation Nous is never other and is not a thinking or life that goes from one thing to another but is always the self same without extension; if one sees all this, he sees eternity in seeing a life that abides in the same and always has the All present to it, not now this and then again that, but all things at once, and not now some things and then again others, but a partless completion ••• It is something which abides in the same in itself but does not change at all but is always in the present.2 Hence, Nous remains in its being just what it is. That, then, which was not and will not be but is only, which has being which is static by not changing to the 'will be,' nor ever having changed, this is eternity. The life, then, which belongs to that which is and is in being, all together and full, completely without extension or interval, is that which we are looking for, eternity.3 lHere and elsewhere in this study we shall ref er to portions of the Enneads as follows: III, 7 (45), 3, 13-23, where III refers to the Ennead, 7 to the treatise, (45) to the chronological position of the treatise according to Porphyry's ordering, 3 to the chapter, and 13-23 to the lines within that chapter. 2III, 7 (45), 3, 13-23. The translations are my own. See note 50. 3Ibid., 23-38. 1 2 But in Enneads III, 7 Plotinus also describes time as life. In Nous, which Itself is at rest and eternal, there was a restlessly active nature which wanted to control itself and be on its own, and chose to seek for more than its present state. This nature moved and time moved with it; and so, always moving on to the 'next' and the 'after' and what is not the same but one thing after another, the soul made a long stretch of journey and constructed time as an image of eternity.4 Thus, Soul making the world of sense in imitation of that other world (of Nous and eternity) and moving with a motion which is not that which exists There but like it, "first of all put itself into time and then handed over that which came into being the material universe as a slave to time, by making the whole of it exist in time and encompassing all its ways with time. 11 5 The result is that Soul presents one activity after another in ordered succession and thus produces the succession along with the activity so that Soul's present life is not like that which came before it. So the life ( in Soul) is different and this "difference" involves a different duration. So the spreading out of life involves time; life's continual progress involves continuity of time, and life which is past involves past time. Hence, "time is the life of soul in a movement of passage from one way of life to another"6 and 4Ibid., 11, 15-19. 5Ibid., 29-32. 6Ibid., 43-45. 3 eternity is life at rest, unchanging and identical and already unbounded and time must exist as an image of eternity ••• Thus we must say instead of the life There in Nous, there is another life having the same name as this power of Soul.7 The preceding remarks clearly indicate two main points. First, in Plotinus' thought "life" (zoe} is crucial to a proper understanding of both eternity (and, hence, the entire realm of Nous, and even Its source, the One-Good} and time (and, hence, the entire realm of Soul and thereby the physical universe}. Accordingly, his doctrine of zoe is an integral part of his theory of reality. Second, any presentation of Plotinus' thought, if it is to be adequate and complete, must take into account his theory of z6e. The purpose of this study, then, is to examine those texts in which Plotinus speaks of "life" in order to make explicit what this concept means. Furthermore, because "life" is so intimately bound up with all levels of reality in Plotinus' system, an examination of this concept will help to provide a better understanding of what "to be real" means for Plotinus and thus will provide an additional helpful insight into his entire Weltanschauung. Although there is abundant secondary literature on Plotinus' thought, little work seems to have been done on zoe specifically as it appears in his Enneads. This conclusion was reached after first consulting Bert Marien, 7rbid., 45-49. 4 "Bibliografia Critica degli Studi Plotiniani" (Bari: G. Laterza and Figli, 1949; in V. Cilento, Plotino Enneadi, Vol. 3, Part 2, pp. 391-622). There we found that no work had been done ex prof esso on zoe in the Enneads prior to 1949. Furthermore, little work has been done since 1949, as a careful examination of the appropriate volumes of J. Marouzeau, Juliette Ernst, et al. (eds.), L'Annee Philologique (Paris: "Les Belles Lettres," 1949 sqq.) made obvious. In fact, only one such work has been found. Grigorios Kostaras in Der Begriff des Lebens bei Plotin takes up explicitly the problem of life in Plotinus.8 His work is divided into five key chapters. In Chapter One ("The Concept of Life") he explains that the foundation and source of life lie in the Soul. Soul and life, he argues, are to some extent identical.9 Similarly, life and movement are closely related, with movement having its source in the soul as well. Kostaras further identifies three different movements of the Soul (creating, perceiving and moving spiritually) and to these he connects three corresponding types of life: physical (biological), logical and spiritual. The human being may 8Grigorios Ph. Kos tar as, Der Begrif f des Lebens bei Plotin (Hamburg: Felix Meiner, 1969). Hereafter, Kostaras, Begriff. 9Ibid., p. 2s. 5 choose between these different types of life, of course, but should pursue the highest of these: the spiritual life.IO In Chapter Two {"The Life of the Body") Kostaras examines the first of these types of life: physical or biological life. First, he notes that through its relationship to the physical world {which is the soul's "empirical factor") and through its turn from unity to multiplicity, the soul introduces to matter the forms of transcendent reality and thereby gives life to the physical world.11 Next, he takes up the soul's relationship to the body and explains it as the formation of the other {the physical) through the One {the Soul), which takes place in the so-called biological movement of the soul .12 Third, he discusses the foundation of the life of the cosmos, which, he explains, is a complete and living organism whose parts are associated with one another in harmony and through logos. 13 In Chapter Three {"The Life of the Soul") he turns to the second type of life: logical or mental life. He distinguishes between the finite and the infinite soul in order to describe the soul's turning from spiritual to sensual concerns and its subsequent return to unity.
Recommended publications
  • The Politics of Roman Memory in the Age of Justinian DISSERTATION Presented in Partial Fulfillment of the Requirements for the D

    The Politics of Roman Memory in the Age of Justinian DISSERTATION Presented in Partial Fulfillment of the Requirements for the D

    The Politics of Roman Memory in the Age of Justinian DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Marion Woodrow Kruse, III Graduate Program in Greek and Latin The Ohio State University 2015 Dissertation Committee: Anthony Kaldellis, Advisor; Benjamin Acosta-Hughes; Nathan Rosenstein Copyright by Marion Woodrow Kruse, III 2015 ABSTRACT This dissertation explores the use of Roman historical memory from the late fifth century through the middle of the sixth century AD. The collapse of Roman government in the western Roman empire in the late fifth century inspired a crisis of identity and political messaging in the eastern Roman empire of the same period. I argue that the Romans of the eastern empire, in particular those who lived in Constantinople and worked in or around the imperial administration, responded to the challenge posed by the loss of Rome by rewriting the history of the Roman empire. The new historical narratives that arose during this period were initially concerned with Roman identity and fixated on urban space (in particular the cities of Rome and Constantinople) and Roman mythistory. By the sixth century, however, the debate over Roman history had begun to infuse all levels of Roman political discourse and became a major component of the emperor Justinian’s imperial messaging and propaganda, especially in his Novels. The imperial history proposed by the Novels was aggressivley challenged by other writers of the period, creating a clear historical and political conflict over the role and import of Roman history as a model or justification for Roman politics in the sixth century.
  • OPEN INDIVIDUALISM / NEOMONOPSYCHISM Iacopo Vettori

    OPEN INDIVIDUALISM / NEOMONOPSYCHISM Iacopo Vettori

    1 OPEN INDIVIDUALISM / NEOMONOPSYCHISM Iacopo Vettori This paper summarizes my personal experience in discovering the Open Individualism. Because I found it by my own way, occasionally in the paper I refer to it as “my proposal”, but it would be intended as “the Open Individualism proposal”. By the way, because some issues represent only my personal opinion, and can be evaluated differently from other authors, I left the references as they were. This text can be considered a summary of what I wrote in my personal website dedicated to this subject, that I completed before knowing the book "I Am You" by Daniel Kolak and the other persons who collaborate in this research. The original content of the site was collected in a file in PDF format that can be downloaded at http://www.iacopovettori.it/laterzaipotesi/eng/TheThirdHypothesisSite.pdf I hope that my considerations may be useful when compared with those of people that had the same inspiration, or anyway share our persuasion, to reinforce or develop some aspects of our new vision of the life. INTRODUCTION The problem that has been the occasion to the considerations that I suggest, is expressed by the question "Why I do exist?" or rather, from its more disturbing version: "could I not exist?". As long as you continue to think about our lives in terms of individual minds or souls, you cannot find very compelling reasons that lead to a not elusive answer, that does not resort to subterfuges such as "there is a superior will that wanted me to exist" or the equivalent "I was the recipient
  • Vindicating Karma: Jazz and the Black Arts Movement

    Vindicating Karma: Jazz and the Black Arts Movement

    University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-2007 Vindicating karma: jazz and the Black Arts movement/ W. S. Tkweme University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Tkweme, W. S., "Vindicating karma: jazz and the Black Arts movement/" (2007). Doctoral Dissertations 1896 - February 2014. 924. https://scholarworks.umass.edu/dissertations_1/924 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. University of Massachusetts Amherst Library Digitized by the Internet Archive in 2014 https://archive.org/details/vindicatingkarmaOOtkwe This is an authorized facsimile, made from the microfilm master copy of the original dissertation or master thesis published by UMI. The bibliographic information for this thesis is contained in UMTs Dissertation Abstracts database, the only central source for accessing almost every doctoral dissertation accepted in North America since 1861. Dissertation UMI Services From:Pro£vuest COMPANY 300 North Zeeb Road P.O. Box 1346 Ann Arbor, Michigan 48106-1346 USA 800.521.0600 734.761.4700 web www.il.proquest.com Printed in 2007 by digital xerographic process on acid-free paper V INDICATING KARMA: JAZZ AND THE BLACK ARTS MOVEMENT A Dissertation Presented by W.S. TKWEME Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY May 2007 W.E.B.
  • Monopsychism , Mysticism , Metaconsciousness

    Monopsychism , Mysticism , Metaconsciousness

    MONOPSYCHISM, MYSTICISM, METACONSCIOUSNESS - aícuov- has a father; ahd by ground Plato means intelligence or the 'mixer' demiurge, who is the of the soul) and the Republic (by 'father' Plato means that which is good and transcendsintelligence ancl being) as well as Plato in general ("in many placeshe calls that which is and the intelligence idea"). He does so to prove that Plato knew that the II THREE NEOARISTOTELIAN AND NEOPLATONIC soul stems from intelligence, and intelligence from that which is one. CONCEPTS:MONOPSYCHISM, MYSTICISM, He, therefore, continues by saying: what I said here is nothing new. METACONSCIOUSNESS It was said not recently but a long time ago, though not explicitly. My present discoursesare interpretations of those ancient ones. That they are old is proven by writings of Plato hirnself. Even the historic Parmenides, Plotinus continues, already equated being and intelligence. True, he called this intelligence also one, (r) I u flepi tdiv rptóv dpXuxóvúrcooróoeav (Enn. V r) Plotinus unrler- whereas it is many. Plato's Parmenides avoíds this statement. He takes to remind the souls which have forgotten their father-god, of discerns a first from a second, and a secondfrom a third. Thus here their true origin and nature. First, every soul should contemplate the again we find the doctrine of the three realms (9úoer,6). 'enlivens' action of the universal soul as she the cosmosand rules it. Anaxagoras calls his intelligence pure and unmixed. He also posits By so doing she will becomemore aware of her own worth. Afterwards that which is first as being simple and the One as being transcendent she should realize that she is a kind of word pronouncedby intelligence (Xc,rpr,oróv).
  • Science and Nature in the Medieval Ecological Imagination Jessica Rezunyk Washington University in St

    Science and Nature in the Medieval Ecological Imagination Jessica Rezunyk Washington University in St

    Washington University in St. Louis Washington University Open Scholarship Arts & Sciences Electronic Theses and Dissertations Arts & Sciences Winter 12-15-2015 Science and Nature in the Medieval Ecological Imagination Jessica Rezunyk Washington University in St. Louis Follow this and additional works at: https://openscholarship.wustl.edu/art_sci_etds Recommended Citation Rezunyk, Jessica, "Science and Nature in the Medieval Ecological Imagination" (2015). Arts & Sciences Electronic Theses and Dissertations. 677. https://openscholarship.wustl.edu/art_sci_etds/677 This Dissertation is brought to you for free and open access by the Arts & Sciences at Washington University Open Scholarship. It has been accepted for inclusion in Arts & Sciences Electronic Theses and Dissertations by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. WASHINGTON UNIVERSITY IN ST. LOUIS Department of English Dissertation Examination Committee: David Lawton, Chair Ruth Evans Joseph Loewenstein Steven Meyer Jessica Rosenfeld Science and Nature in the Medieval Ecological Imagination by Jessica Rezunyk A dissertation presented to the Graduate School of Arts & Sciences of Washington University in partial fulfillment of the degree of Doctor of Philosophy December 2015 St. Louis, Missouri © 2015, Jessica Rezunyk Table of Contents List of Figures……………………………………………………………………………. iii Acknowledgments…………………………………………………………………………iv Abstract……………………………………………………………………………………vii Chapter 1: (Re)Defining
  • The Titles Below Are Being Released for Record Store

    The Titles Below Are Being Released for Record Store

    THE TITLES BELOW ARE BEING RELEASED FOR RECORD STORE DAY (v.2.2 updated 4-01) ARTISTA TITOLO FORMATO LABEL LA DONNA IL SOGNO & IL GRANDE ¢ 883 2LP PICTURE WARNER INCUBO ¢ ACID MOTHERS TEMPLE NAM MYO HO REN GE KYO LP SPACE AGE ¢ AL GREEN GREEN IS BLUES LP FAT POSSUM ¢ ALESSANDRO ALESSANDRONI RITMO DELL’INDUSTRIA N°2 LP BTF ¢ ALFREDO LINARES Y SU SONORA YO TRAIGO BOOGALOO LP VAMPISOUL LIVE FROM THE APOLLO THEATRE ¢ ALICE COOPER 2LP WARNER GLASGOW, FEB 19, 1982 SOUNDS LIKE A MELODY (GRANT & KELLY ¢ ALPHAVILLE REMIX BY BLANK & JONES X GOLD & 12" WARNER LLOYD) HERITAGE II:DEMOS ALTERNATIVE TAKES ¢ AMERICA LP WARNER 1971-1976 ¢ ANDREA SENATORE HÉRITAGE LP ONDE / ITER-RESEARCH ¢ ANDREW GOLD SOMETHING NEW: UNREALISED GOLD LP WARNER ¢ ANNIHILATOR TRIPLE THREAT UNPLUGGED LP WARNER ¢ ANOUSHKA SHANKAR LOVE LETTERS LP UNIVERSAL ¢ ARCHERS OF LOAF RALEIGH DAYS 7" MERGE ¢ ARTICOLO 31 LA RICONQUISTA DEL FORUM 2LP COLORATO BMG ¢ ASHA PUTHLI ASHA PUTHLI LP MR. BONGO ¢ AWESOME DRE YOU CAN'T HOLD ME BACK LP BLOCGLOBAL ¢ BAIN REMIXES 12'' PICTURE CIMBARECORD ¢ BAND OF PAIN A CLOCKWORK ORANGE LP DIRTER ¢ BARDO POND ON THE ELLIPSE LP FIRE ¢ BARRY DRANSFIELD BARRY DRANSFIELD LP GLASS MODERN ¢ BARRY HAY & JB MEIJERS THE ARTONE SESSION 10" MUSIC ON VINYL ¢ BASTILLE ALL THIS BAD BLOOD 2LP UNIVERSAL ¢ BATMOBILE BIG BAT A GO-GO 7'' COLORATO MUSIC ON VINYL I MISTICI DELL'OCCIDENTE (10° ¢ BAUSTELLE LP WARNER ANNIVERSARIO) ¢ BECK UNEVENTFUL DAYS (ST. VINCENT REMIX) 7" UNIVERSAL GRANDPAW WOULD (25TH ANNIVERSARY ¢ BEN LEE 2LP COLORATO LIGHTNING ROD DELUXE) ¢ BEN WATT WITH ROBERT WYATT SUMMER INTO WINTER 12'' CHERRY RED ¢ BERT JANSCH LIVE IN ITALY LP EARTH ¢ BIFFY CLYRO MODERNS 7'' COLORATO WARNER ¢ BLACK ARK PLAYERS GUIDANCE 12'' PICTURE VP GOOD TO GO ¢ BLACK LIPS FEAT.
  • Downloaded by [New York University] at 12:50 14 August 2016 the Handbook of Art Therapy

    Downloaded by [New York University] at 12:50 14 August 2016 the Handbook of Art Therapy

    Downloaded by [New York University] at 12:50 14 August 2016 The Handbook of Art Therapy The Handbook of Art Therapy has become the standard introductory text to the theory and practice of art therapy in a variety of settings. This comprehensive book concentrates on the work of art therapists: what they do, where they practise, and how and why art and therapy can combine to help the search for health and understanding of underlying problems. In this third edition, new developments in the profession are clearly described, including sections on neuroscience, research, private practice and the impact of technology on the therapeutic setting. Caroline Case and Tessa Dalley are highly experienced in the teaching, supervision and clinical practice of art therapy. Using ¿ rst-hand accounts of the experience of art therapy from therapists and patients, they cover such aspects as the inÀ uence of psychodynamic thinking, the role of the image in the art process and the setting in which the art therapist works. The Handbook of Art Therapy also focuses on art therapists themselves, and their practice, background and training. The book includes an extensive bibliography, encompassing a compre- hensive coverage of the current literature on art therapy and related subjects, and contains a glossary of psychoanalytic terms. Covering basic theory and practice for clinicians and students at all levels of training, this is a key text for art therapists, counsellors, psychotherapists, psychologists and students, as well as professionals working in other arts therapies. Caroline Case is an experienced art therapist and child and adolescent psycho- therapist working in private practice and as a clinical supervisor near Bristol, UK.
  • Facing Nature: the Infinite in the Flesh

    Facing Nature: the Infinite in the Flesh

    Facing Nature: The Infinite in the Flesh Robert Daniel Victorin-Vangerud, B.A., M.Div. This thesis is presented for the degree of Doctor of Philosophy of. Murdoch University Perth, Western Australia 2004 I declare that this thesis is my own account of my research. ------------------------------------- Robert Daniel Victorin-Vangerud i Abstract “Facing Nature: The Infinite in the Flesh” by Robert Victorin-Vangerud This thesis explores the relation between two interpretations of chôra, drawn from a reading of Plato’s Timaeus. The first I label the elemental chôra. The second, I call the social chôra. The first chapter addresses the elements in Ionian philosophy, with an eye toward the political and social backdrop of the important cosmological notion of isonomia, law of equals. Here social and elemental are continuous. Chapter two looks at the next phase of Presocratic thought, Elea, specifically Parmenides and his influence on later thought, then turns to Heidegger’s reading of Parmenides’ through the key word of alêtheia. Finally, I offer a reading of Parmenides through a different key word— trust. The third chapter examines Plato’s cosmology in the Timaeus, focusing on the way the beginning of this dialogue inflects the dialogue in a political/social direction, putting the social chôra in tension with the elemental chôra that the body of the Timaeus’ discusses. In the fourth chapter, which examines the Phaedrus, this tension is inverted, since this dialogue on writing and justice set in what proves to be the mesmerizing and erotic elemental milieu of the world outside the walls of the polis. The second half of the dissertation turns to some modern thinkers within the phenomenological tradition or its wake who write about elementals.
  • The Phenomenon of Chance in Ancient Greek Thought

    The Phenomenon of Chance in Ancient Greek Thought

    THE PHENOMENON OF CHANCE IN ANCIENT GREEK THOUGHT by MELISSA M. SHEW A DISSERTATION Presented to the Department of Philosophy and the Graduate School ofthe University ofOregon in partial fulfillment ofthe requirements for the degree of Doctor of Philosophy September 2008 11 University of Oregon Graduate School Confirmation of Approval and Acceptance of Dissertation prepared by: Melissa Shew Title: "The Phenomenon of Chance in Ancient Greek Thought" This dissertation has been accepted and approved in partial fulfillment ofthe requirements for the degree in the Department ofPhilosophy by: Peter Warnek, Chairperson, Philosophy John Lysaker, Member, Philosophy Ted Toadvine, Member, Philosophy James Crosswhite, Outside Member, English and Richard Linton, Vice President for Research and Graduate Studies/Dean ofthe Graduate School for the University of Oregon. September 6, 2008 Original approval signatures are on file with the Graduate School and the University of Oregon Libraries. 111 An Abstract of the Dissertation of Melissa M. Shew for the degree of Doctor of Philosophy in the Department of Philosophy to be taken September 2008 Title: THE PHENOMENON OF CHANCE IN ANCIENT GREEK THOUGHT Approved: Dr. Peter Warnek This dissertation engages three facets of Greek philosophy: 1) the phenomenon of tyche (chance, fortune, happening, or luck) in Aristotle's Physics, Nicomachean Ethics, and Poetics; 2) how tyche infonns Socrates' own philosophical practice in the Platonic dialogues; and 3) how engaging tyche in these Greek texts challenges established interpretations of Greek thought in contemporary scholarship and discussion. I argue that the complex status of tyche in Aristotle's texts, when combined with its appearance in the Platonic dialogues and the framework of Greek myth and poetry (poiesis), underscores the seriousness with which the Greeks consider the role of chance in human life.
  • On Theodorus' Lesson in the Theaetetus 147D-E by S

    On Theodorus' Lesson in the Theaetetus 147D-E by S

    On Theodorus’ lesson in the Theaetetus 147d-e by S. Negrepontis and G. Tassopoulos In the celebrated Theaetetus 147d3-e1 passage Theodorus is giving a lesson to Theaetetus and his companion, proving certain quadratic incommensurabilities. The dominant view on this passage, expressed independently by H. Cherniss and M. Burnyeat, is that Plato has no interest to, and does not, inform the reader about Theodorus’ method of incommensurability proofs employed in his lesson, and that, therefore, there is no way to decide from the Platonic text, our sole information on the lesson, whether the method is anthyphairetic as Zeuthen, Becker, van der Waerden suggest, or not anthyphairetic as Hardy-Wright, Knorr maintain. Knorr even claims that it would be impossible for Theodorus to possess a rigorous proof of Proposition X.2 of the Elements, necessary for an anthyphairetic method, because of the reliance of the proof of this Proposition, in the Elements, on Eudoxus principle. But it is not difficult to see that Knorr’s claim is undermined by the fact that an elementary proof of Proposition X.2, in no way involving Eudoxus principle, is readily obtained either from the proof of Proposition X.3 of the Elements itself (which is contrapositive and thus logically equivalent to X.2), or from an ancient argument going back to the originator of the theory of proportion reported by Aristotle in the Topics 158a-159b passage. The main part of the paper is devoted to a discussion of the evidence for a distributive rendering of the plural ‘hai dunameis’ in the crucial statement, ’because the powers (‘hai dunameis’) were shown to be infinite in multitude’ in 147d7-8 (contrary to the Burnyeat collective, set-theoretic rendering), necessarily resulting in an anthyphairetic method for Theodorus’ proofs of incommensurability (contrary to the Cherniss-Burnyeat neutrality thesis).
  • Intellect and the Structuring of Reality in Plotinus and Averroes John S

    Intellect and the Structuring of Reality in Plotinus and Averroes John S

    Roger Williams University DOCS@RWU School of Architecture, Art, and Historic School of Architecture, Art, and Historic Preservation Faculty Publications Preservation 2012 Intellect and the Structuring of Reality in Plotinus and Averroes John S. Hendrix Roger Williams University, [email protected] Follow this and additional works at: http://docs.rwu.edu/saahp_fp Part of the Classics Commons Recommended Citation Hendrix, John S., "Intellect and the Structuring of Reality in Plotinus and Averroes" (2012). School of Architecture, Art, and Historic Preservation Faculty Publications. Paper 29. http://docs.rwu.edu/saahp_fp/29 This Article is brought to you for free and open access by the School of Architecture, Art, and Historic Preservation at DOCS@RWU. It has been accepted for inclusion in School of Architecture, Art, and Historic Preservation Faculty Publications by an authorized administrator of DOCS@RWU. For more information, please contact [email protected]. Intellect and the Structuring of Reality in Plotinus and Averroes John Hendrix Though Averroes is not generally considered to be sympathetic to Neoplatonic thinking, there are definite parallels between the philoso- phies of intellect of Averroes and Plotinus. Both can be considered to be “Idealists” in that intelligible form precedes sensible form in per- ception, and that the material intellect of Averroes or Reason Principle of Plotinus, nous hylikos or pathetikos , depends in its functioning on the agent intellect of Averroes or Intellectual Principle of Plotinus, nous poietikos . The formation of the image in the oculus mentis is co- incident with the formation of a thought, and the sensible form is a transient residue of the permanent intelligible form, as if it is reflected in a mirror and projected on a surface.
  • Pharoah Sanders, Straight-Ahead and Avant-Garde

    Pharoah Sanders, Straight-Ahead and Avant-Garde

    Jazz Perspectives ISSN: 1749-4060 (Print) 1749-4079 (Online) Journal homepage: http://www.tandfonline.com/loi/rjaz20 Pharoah Sanders, Straight-Ahead and Avant-Garde Benjamin Bierman To cite this article: Benjamin Bierman (2015) Pharoah Sanders, Straight-Ahead and Avant- Garde, Jazz Perspectives, 9:1, 65-93, DOI: 10.1080/17494060.2015.1132517 To link to this article: http://dx.doi.org/10.1080/17494060.2015.1132517 Published online: 28 Jan 2015. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rjaz20 Download by: [Benjamin Bierman] Date: 29 January 2016, At: 09:13 Jazz Perspectives, 2015 Vol. 9, No. 1, 65–93, http://dx.doi.org/10.1080/17494060.2015.1132517 Pharoah Sanders, Straight-Ahead and Avant-Garde Benjamin Bierman Introduction Throughout the early 1980s, Sweet Basil, a popular jazz club in New York City, was regularly packed and infused with energy as the Pharoah Sanders Quartet was slam- ming it—Sanders on tenor, John Hicks on piano, Walter Booker on bass, and Idris Muhammad on drums.1 The music was up-tempo and unflagging in its intensity and drive. The rhythm section was playing with a straight-ahead yet contemporary feel, while Sanders was seamlessly blending the avant-garde or free aesthetic and main- stream straight-ahead jazz, as well as the blues and R&B influences from early in his career.2 This band—and this period of Sanders’s career—have been largely neglected and Sanders himself has generally been poorly represented in the media.3 Sanders, as is true for many, many musicians, suffers from the fact that in critical discourses jazz styles often remain conceptualized as fitting into pre-conceived cat- egories such as straight-ahead, mainstream, and avant-garde or free jazz.