On Pythagoreanism (Studia Praesocratica)

On Pythagoreanism (Studia Praesocratica)

Language: English

Pages: 532

ISBN: 3110318458

Format: PDF / Kindle (mobi) / ePub

Recent scholarship has shown that no single methodology offers a satisfactory overall interpretation of Pythagoreanism. The conference "On Pythagoreanism," held in Brazil in 2011, brought together leading scholars in the field to address this issue. The articles collected in this volume illustrate the richness and diversity of Pythagoreanism and provide a unique multidisciplinary picture of the state of Pythagorean studies today.

Greek Political Theory: The Image of Man in Thucydides and Plato

The Classics

Discourses and Selected Writings

Galen's De indolentia: Essays on a Newly Discovered Letter (Studien und Texte zu Antike und Christentum / Studies and texts in antiquity and Christianity, Volume 88)














view of the more enlightened sect of the Order. Those who clung faithfully to the old practices were now regarded as heretics, and all manner of theories were set on foot to account for their existence”. 14 Gabriele Cornelli in Pythagoras the origin of the two strands, he is presupposing its existence, although the assumption that there is a distance to be overcome between scientific and religious thought, whether in antiquity or today, is no more than an unproved albeit widespread

Anchor/Doubleday. Kahrstedt, U. 1918. ‘Zur Geschichte Grossgriechenlands im 5. Jahrhundert’. Hermes, 53: p. 180 – 187. Krämer, H. 1959. Arete bei Platon und Aristoteles. Zum Wesen und zur Geschichte der platonischen Ontologie. Heidelberg: Akademie der Wissenschaften. Kerferd, G. B 1965. “ΔΑΙΜΩΝ in Pythagorean Thought.” (Review of “La notion de δαίμων dans le pythagorisme ancien de Marcel Detienne.”) The Classical Review, new series, 15 (1): p. 77 – 79. Kingsley, P. 1994. “Philolaus: Review of

and Hipparchus (gnomic sayings). In the case of the latter, she points out that the description of Hipparchus’s activity in [Plato] Hipp. 228c-e is remarkably similar to the description of Pythagoras’s research in Heraclit. 22 B 129; cf. esp. 228d: τῆς σοφίας τῆς αὑτοῦ, ἥν τ’ ἔμαθε καὶ ἣν αὐτὸς ἐξηῦρεν, ἐκλεξάμενος ἃ ἡγεῖτο σοφώτατα εἶναι, ταῦτα αὐτὸς ἐντείνας εἰς ἐλεγεῖον αὑτοῦ ποιήματα καὶ ἐπιδείγματα τῆς σοφίας ἐπέγραψεν…. Granger (2004, p. 238), citing recent research on the origin of ἵστωρ,

Heraclitus in DK 22 B 129, mentions the fact that Pythagoras distinguished himself as researcher (σοφὸς … περὶ πάντων) and that his enquiry focused on the ideas of others (ἀνθρώπων γνώμας) rather than on, for example, historical events or facts about nature. Pythagoras’s personal involvement and intellectual effort are emphasized by the verbs εἶδε καὶ ἐξέμαθεν; compare Heraclitus’s statement that Pythagoras produced his own wisdom. It is irrelevant for our purpose whether Ion’s testimony is meant

transmigrations cited by Diogenes Laertius in this same genealogical lineage is explained in the passage that alludes to his visit to the Branchidae, the line of priests in charge of Apollo’s temple and oracle at Didyma. Hermotimus’ recognition of the shield that Menelaus, the author of Euphorbus’ death, had offered Apollo is intended, as asserted in the text, to prove that Hermotimus had been Euphorbus. The fact that such an action happened in the temple of Apollo guarded by the Branchidae

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