Doctrine and Doxography: Studies on Heraclitus and Pythagoras (Sozomena: Studies in the Recovery of Ancient Texts)
David Sider, Dirk Obbink
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This volume contains the proceedings of a conference on the Presocratic philosophers Pythagoras and Heraclitus. Investigated by a team of international scholars are key problems in doxography, Pythagorean Communities, logos, harmony, psychology, flux, number theory, ethics, and theology. Designed for all students of ancient philosophy, this volume will spur further investigations into these cardinal concerns of early Greek scientific thinkers.
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Plato, he says, the theory allows that there are things that have physical mass, on the one hand, and then, on the other hand, there are !qihlo_ that are wyqisto_ – a separate realm of things that are not in the same category as the physical things that manifest the numerical effects. It is a two-world view. But among the Pythagoreans he does not find a two-world view. They neither separate numbers, nor make them intermediates.41 Instead he finds that they have just one world, and since it is a
principles of “all the things that are” (excluding the principles themselves, of course). The same holds for N6 to the extent that N6 is a restatement of N5.44 Some headway can be made towards a Philolaic reading of N11 and N12, but problems still remain, principally that the generation of entities described there does not obviously accord with Philolaus’s ontology. On the state of the evidence, it seems that Aristotle’s testimonia on Pythagorean principles have little basis in Philolaus’s
be another way of putting the idea of N1 or N2: N1 if oqs_a is taken to mean “substance” with an emphasis on its material aspect, and N2 if it is taken to mean “essence.” I said something about N9 above.136 The only text that witnesses it uses oqs_a in the sense of essence and seems to be an Aristotelian analysis of Pythagorean claims of the form that some feature of the world (such as “double”) is (in the sense of “is essentially”) some number (such as two). Alexander gives some other examples:
Xenophanes as an example of hymnodic verse. 27 For what should count as the words of Anaximander in the context of Simplicius’ quotation, see Kahn Anaximander (above, n. 7) 166-178. 28 An aide-mØmoire could be a word-for-word rendition of what the performer recites, but it might be merely notes that provide the performer with reminders as he performs. Upon such an interpretation, Anaximander’s book would be on a par with lecture notes, which, as some scholars have thought, might just be what his
points to some of the phrasing in the testimonium of Hippolytus, most likely an excerpt from Theophrastus, which could make a plausible claim on being close to, if not exactly, the words of Anaximenes.32 The pertinent part of the sentence reads: !]qa %peiqom 5vg tµm !qwµm eWmai, 1n ox t± cim|lema ja· t± cecom|ta ja· t± 1s|lema ja· heo»r ja· he?a c_meshai, t± d³ koip± 1j t_m to}tou !poc|mym (Haer. 1.7.1 [A 7]). Although Thesleff makes nothing of it, other scholars have noted the peculiarity of the