Suchergebnisse

There are two opposing approaches in the ontology of mathematics — realistic (mathematics does not de-pend on the human being) and constructivist (mathematical objects are created by mathematicians) ones. P. Benacerraf objected to the realistic approach by stating that mathematics is non-causal in nature and, ac-cordingly, it is impossible to reach it from the physical world. The objection to constructivism is based sole-ly on the idea of the effectiveness of mathematics in applied sciences. In the 20th century, the constructivist approach was prevailing. By the end of the century, this prevalence coincided with the general tendency: a skeptical attitude towards scientific knowledge in the philosophy of science. However, at the same time, sci-ence began to play a huge role in life. This inevitably led to the emergence of realistic ontologies. The philosophy of mathematics by Q. Meillassoux, M. Tegmark, R. Penrose represents a modern kind of realism. The paper deals with eillassoux's theory and arrives at a conclusion about its closeness to Pythagorean-ism. Mathematical knowledge gives an opportunity to get out of the circle of correlationism, provided that mathematics is understood purely formally, not intuitively. The paper shows that logic and physics cannot be contingent if mathematics is reliable. The coincidence of mathematical structures with physical ones was previously called the «pre-established harmony between mathematics and physics». Now this is explained by the fact that the universe is organized according to mathematical laws. Thus, a new Pythagoreanism ap-pears. It differs from Platonism in that in Platonism, mathematics is an autonomous world, while in Pythag-oreanism it is built into the physical world and determines its laws. The article shows the need to apply the Aristotelian ontology of matter and form. Mathematics is a form, while physical embodiment requires mat-ter. The flow of time in the physical world is associated with matter, as well as the presence of causality in it. The author comes to a conclusion that acceptance of the idea that the universe is arranged according to mathematical laws leads to the idea of the identity of being and thought.

The Pythagorean theory of the "Harmony of the Spheres" has been influential in the history of philosophy and science. While much ink has been spilt over its scientific implications, its mythological formulation has not yet received serious scholarly attention. This groundbreaking book fills that gap by offering a sustained study of the theory`s mythological rendition in Plato`s Republic and in Iamblichus` On the Pythagorean Way of Life.

Автор статьи посредством социально-философского анализа (при подчеркивании ведущей роли философии) на примере пифагореизма делает вывод о существовании сегодня социального заказа на политико-философские теории государственного устройства, «отягощенные» нормами морали.The author, through social and philosophical analysis (with emphasis on the leading role of philosophy) on the example of Pythagoreanism, concludes the existence of social order for the political and philosophical theories of government, «weighed down» by rules of morality.

In Greece, there were forms of vegetarianism. Never as a simple dietary option, but obeying philosophical or religious principles. The proposals of the Orphics, the Pythagoreans and Empedocles are studied, pointing out the analogies and differences between them. All share the belief in the transmigration of souls, but while for the Orphics and Empedocles transmigration is the result of a punishment for a sin related to the shedding of blood, for the Pythagoreans it seems to be a mere condition for the maintenance of life in the universe. On the other hand, while for the Pythagoreans and Empedocles vegetarianism seems to be consistent with the idea that the soul can transmigrate to animals and, therefore, postulate a solidarity among all animate beings, it seems that the Orphics only very late postulate the transmigration of souls between humans and animals, so the fundamental reason for abstaining from meat is to avoid the shedding of blood. It also examines the political use that the Athenians make of the myth of the introduction of cereal cultivation by Demeter. ; En Grecia existieron formas de vegetarianismo, pero nunca fueron opciones simplemente dietéticas, sino que obedecían a principios filosóficos o religiosos. Se estudian las propuestas de los órficos, los pitagóricos y Empédocles, señalando las analogías y diferencias entre ellas. Todos comparten la creencia en la transmigración de las almas, pero mientras para los órficos y Empédocles la transmigración es un castigo por un pecado relacionado con el derramamiento de sangre, para los pitagóricos parece ser una mera condición para el mantenimiento de la vida en el universo. Por otra parte, mientras para los pitagóricos y Empédocles el vegetarianismo parece ser consecuente con la idea de que el alma puede transmigrar a animales y, por tanto, postulan una solidaridad entre todos los seres animados, parece que los órficos solo muy tarde postulan la transmigración de almas entre seres humanos y animales, por lo que el motivo fundamental de la abstención de carne es evitar el derramamiento de sangre. Asimismo se examina el uso político que los atenienses hacen del mito de la introducción del cultivo cereal por obra de Deméter.

Entre todas las facetas del filósofo griego Pitágoras de Samos, algunas de ellas aparentemente contradictorias, hay un cierto número de fuentes antiguas que lo acreditan como una gran autoridad en artes proféticas. Las actividades políticas y la influencia de su escuela en la Magna Grecia fueron también a menudo destacadas en muchos aspectos. En esta contribución nos proponemos abordar la figura de Pitágoras como adivino en la Magna Grecia preguntándonos por la posible relación entre estos dos aspectos del sabio. Por un lado, discutiremos una serie de ejemplos del poder profético de Pitágoras, analizando la evidencia literaria e iconográfi ca. Por otro lado, repasaremos las posibles implicaciones políticas de estos episodios. Si nuestra hipótesis se confirma, se podría abrir la vía para señalar cierta relación entre el arte profético tradicionalmente atribuido a Pitágoras y su supuesta influencia política, de acuerdo con un patrón de liderazgo religioso y político documentado en otros casos de la historia griega antigua. ; Amongst all the facets of the Greek philosopher Pythagoras of Samos, some of them seemingly contradictory, a certain number of ancient sources credited him with great authority on prophetic arts. The political activities and infl uence of his School in Magna Graecia were also often highlighted in many ways. In this contribution we intend to address the fi gure of Pythagoras as a soothsayer in Magna Graecia, in order to research the possible relation between these two aspects of his activity. On the one hand we will discuss a number of examples of Pythagoras' prophetic power, analyzing the literary and iconographic evidence. On the other hand, we will examine the possible political implications of such function. If our hypothesis is confi rmed, we could open a research line on the interdependencies between the prophetic art traditionally ascribed to Pythagoras and his assumed political infl uence, according to a pattern of religious and political leadership attested in Ancient Greek history.

Analysis of a capital text, De Iosepho (On Joseph), to understand the political philosophy of Philo of Alexandria. This autor, according to its religious creed (judaism) and its philosophy affinities (pythagoreanism, heracliteanism, platonism, aristotelianism, stoicism, pyrrhonism and neoplatonism), praises the monarchical state (the Theocracy of the Pentateuch would be the model, he hellenistic monarchies the copy), that reinterprets in terms of ethnos, religion and culture. The morarch should embody or to be the «Living Law» (Nomos Empsychos). ; Análisis de un texto capital, De Iosepho, para entender la filosofía política del Filón de Alejandría. Este autor, de acuerdo con su credo religioso (judaísmo) y sus afinidades filosóficas (pitagorismo, heracliteanismo, platonismo, aristotelismo, estoicismo, pirronismo y neoplatonismo), elogia el régimen monárquico (la Teocracia del Pentateuco sería el modelo, las monarquías helenísticas la copia), que reinterpreta en clave de etnia, religión y cultura. El monarca debe encarnar o ser la «Ley Viviente» (Nomos Empsychos).

Análisis de un texto capital, De losepho, para entender la filosofía política del Filón de Alejandría. Este autor, de acuerdo con su credo religioso (judaísmo) y sus afinidades filosóficas (pitagorismo, heracliteanismo, platonismo, aristotelismo, estoicismo, pirronismo y neoplatonismo), elogia el régimen monárquico (la Teocracia del Pentateuco sería el modelo, las monarquías helenísticas la copia), que reinterpreta en clave de etnia, religión y cultura. El monarca debe encarnar o ser la «Ley Viviente» (Nómos Êmpsychos). ; Nómos émpsychos. The treatise De losepho by Philo of Alexandria. Analysis of a capital text, De Iosepho (On Joseph), to understand the political philosophy of Philo of Alexandria. This author, according to its religious creed (judaism) and its philosophical affinities (pythagoreanism, heracliteanism, platonism, aristotelianism, stoicism, pyrrhonism and neoplatonism), praises the monarchical state (the Theocracy of the Pentateuch would be the model, the hellenistic monarchies the copy), that reinterprets in terms of ethnos, religion and culture. The monarch should embody or to be the «Living Law» (Nómos Êmpsychos).

Music occupies a special place in George Steiner's thinking: "Three areas: the essence and name of God, higher mathematics and music (what is the connection between them?) are located at the limits of language" (Steiner, Errata). The seemingly rhetorical question in parentheses turns out to be a source of deep controversy, the essence of which is revealed in historical-genealogical reflection. Steiner attempts to incorporate Romantic metaphysics within the traditional scholastic symbiosis of Biblical creationism and Pythagoreanism, which reveals his philosophy of music to be entangled in a range of contradictions. On the one hand, a critical reading of Steiner's works uncovers the difficulties posed by the attempt to reconcile pre- and post-Enlightenment culture; on the other hand, the still unused opportunities offered by Romanticism and its modernist continuations are clearly visible. Musical aesthetics, rooted in the idea of infinity, plays a crucial role in these divagations.

Intro -- Contents -- Acknowledgments -- Introduction: Bill of Fare to the Feast: The Whats and Whys of Vegetarianism -- 1 The Human in Prehistory -- 2 Eastern Religions and Practice -- 3 Pythagoreanism -- 4 Greek Philosophy and Roman Imperium -- 5 Judaism and the Earlier Christian Heritage -- 6 Bogomils, Cathars, and the Later Medieval Mind -- 7 The Humanism of the Renaissance -- 8 The Cartesians and Their Adversaries in the Seventeenth and Eighteenth Centuries -- 9 Preaching without Practising: From Mandeville and Pope to Goldsmith and Wagner -- 10 Militant Advocates: From Oswald and Ritson to Shelley, Phillips, and Gompertz -- 11 The Victorians, the Edwardians, and the Founding of the Vegetarian Society -- 12 Vegetarians and Vegans in the Twentieth Century -- 13 Vegetarianism in North America -- Postscript Prospects -- Notes -- Selected Bibliography -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- X -- Y -- Z.

Scholars have generally analysed Empedocles' criticism of sacrifices through a Pythagorean interpretation context. However, Empedocles' doctrinal affiliation with this school is problematic and also not needed to explain his rejection of the 'unspeakable slaughter of bulls.' His position is consistent with the wisdom tradition that emanated from the Sanctuary of Apollo in Delphi, an institution that underwent significant political and religious changes at the end of the 6th Century B.C., the impact of which was felt all over Magna Graecia. The ritual practice of sacrifice played an important role in Delphi, but the sanctuary also gave birth to a school of wisdom that was highly critical of the arrogance (hybris) of large sacrifices. Asocio-cultural analysis of the Akragas of the first half of the 5th Century B.C. provides new arguments that support this interpretation. The work of Empedocles contains more evidence of being influenced by the Delphi school of wisdom than by Orphism or Pythagoreanism.

El presente artículo se propone presentar un panorama de algunos testimonios literarios y filosóficos griegos acerca de los comienzos de la reflexión sociológica sobre la importancia de la música para la configuración armónica de la sociedad y para el mejoramiento personal del individuo en su seno. Según nuestra interpretación, estas dos nociones, que han sido posteriormente recuperadas en la historia del pensamiento utópico y en la sociología –que, desde finales del siglo XIX, ha usado el hecho musical como modelo social– encuentran sus raíces en la tradición de la educación griega, en las ideas del antiguo pitagorismo y en las interpretaciones sobre música y sociedad que incluyeron Platón y Aristóteles en sus obras políticas. Si nuestra hipótesis se confirma, y este artículo es parte de una investigación doctoral sobre la recepción de estas dos nociones en la historia de las ideas y de la sociología, la moderna sociología de la música (Musiksoziologie) dependería directamente de la paideia musical griega y de las ideas utópicas sobre la sociedad ideal a través de la música que provienen de la Grecia antigua.This article aims to present an overview of some Greek literary and philosophical statements about the beginnings of the sociological reflection on the importance of music for the shaping of an harmonious society and for the self-improvement of the individual within it. According to our interpretation, the origin of these two notions, which have been subsequently recovered both in the history of Utopian thought and in sociology –which has used music as a model social since the late 19th Century– can be traced in the tradition of Greek Education, in ancient Pythagoreanism and in the interpretations of music and society offered by Plato and Aristotle in his political works. If our hypothesis is confirmed, and this article is a piece of a PhD research on the reception of these two notions in the history of ideas and of sociology, the modern sociology of music (Musiksoziologie) would depend directly from the Greek musical paideia and from these utopian ideas about an ideal society through music stamming from Ancient Greece.

Abstract:A hypothesis first proposed in the nineteenth century has since the middle of the twentieth century been approaching mythical status. It is the hypothesis that in the course of Plato's philosophical 'development', he passed through a 'Socratic period' in which he was principally devoted to representing the philosophy of the historical Socrates rather than his own. This Socratic philosophy is found in the so-called early dialogues and is sometimes called 'Socratic intellectualism'. According to the myth, Plato only developed and wrote down his own philosophical position in the middle and late dialogues. In this paper, I challenge the myth, arguing that there is no external evidence to support the initial hypothesis and significant evidence for rejecting it. In fact, Plato was probably in some sense a proponent of Pythagoreanism and a 'two-world metaphysics' well before he wrote anything. The claim that, external evidence notwithstanding, the early dialogues actually contain a philosophical position substantially different from that of later dialogues is also unfounded. Although Plato's thought continually developed within the context of ongoing Academic discussions, nowhere in any of the dialogues is Plato's 'otherworldy' revisionist philosophy absent.

Cover -- Half Title -- Title -- Copyright -- Contents -- Notes On The Contributors -- Acknowledgements -- List Of Illustrations -- Tabula Gratulatoria -- Introduction -- PART I: AUTHORITY AND INNOVATION IN RENAISSANCE LITERATURE -- 1 Alberti's Musca: Humour, Ethics and the Challenge to Classical Models -- 2 The Orange and the Bay: Renaissance Symbols of Poetic Excellence -- 3 Shadows, Memory and Self-Improvement: The Renaissance in Celio Calcagnini's De profectu -- 4 Literary Texts and Michelangelo's 'Visible Speech' in Vasari's Lives -- 5 Critical Authorities, Canonical Traditions and Occasional Literature: The Case of the Early Modern Italian Academies -- 6 Measuring Verse, Measuring Value in English Renaissance Poetry -- PART II: BRUNO, CAMPANELLA AND OTHER CHALLENGES TO RELIGIOUS AUTHORITY -- 7 Giordano Bruno: Portrait of a Philosopher Opposed to the Authority Principle -- 8 Bruno's Candelaio, Shakespeare and Ben Jonson: Building on Hilary Gatti's Work -- 9 Bruno, Charlewood and Munday: Politics, Culture and Religion during Bruno's Time in England -- 10 Compassion and Cosmology: Caravaggio and Giordano Bruno -- 11 'Maculae Galilei me perplexum habent.' Campanella, Sunspots and the Temptations of Pythagoreanism -- 12 Faxecura's Embassy to the Vatican (1615): Relations with Japan, from Documents in the Archive of the Congregation for the Doctrine of the Faith -- 13 Catholic Censorship of Early Modern Psychology -- Bibliography of Publications -- Index