The question to be discussed in this paper can be put in simple terms: at what date were the collections of scholia on classical Greek authors compiled? Scholars have given two conflicting answers. The first was put forward by J. W. White in his edition of the scholia to Aristophanes' Birds. Developing an opinion of Dindorf, he suggested that the archetype of the scholia was a large parchment codex of the fourth or fifth century, which contained in the margins a (...) commentary drawn from several sources. A very similar view has been expressed about the scholia to Apollonius Rhodius and Pindar. (shrink)

As the editor of the new Budé edition of Diodorus Siculus 19 has said, R is ‘the more often correct’ of the two main manuscripts and the other, F, has a number of acceptable variants; and she reckons the division between R and F to have been ‘fairly ancient’. All other manuscripts are merely copies, more or less faithful, of R and F. For the passage which I wish to consider I quote the text as given in R.

‘Alexander, it is said, starting from Amphipolis and keeping on his left the city Philippi and the mountain Orbelus, invaded Thrace, that part occupied by the so-called self-governing Thracians. He crossed the river Nestus, and in ten days, they say, he reached the mountain Haemus.’.

The Priestley duality for Wajsberg algebras is developed. The Wajsberg space is a De Morgan space endowed with a family of functions that are obtained in rather natural way.As a first application of this duality, a theorem about unicity of the structure is given.

The past development of ethical knowledge has shown that in determining the future orientations of ethical research, the multiplicity of interconnecting links between ethics, the philosophy of morals, and the whole of intellectual culture have yet to receive sufficient study. At the same time, the sociocultural legacy—the framework within which philosophical thought lies—syncretically embraces science, art, and philosophy. Remaining "beyond the sequence" of philosophical abstraction, science and art are present as the sociocultural background of ethical thought. Inasmuch as morals permeate (...) the most diverse forms of the practical and intellectual activity of humanity, one should neither restrict the investigation of it strictly to the boundaries of philosophical-ethical analysis, nor limit its study to the special, concrete human sciences. The historically outlined "natural habitat" for the aggregate knowledge of moral phenomena is determined by the coordinated interaction of ethics, the humanities, and the arts. (shrink)

Study on the religious believes and philosophy.

NG van Kampen is a well-known theoretical physicist who has had a long and distinguished career. His research covers scattering theory, plasma physics, statistical mechanics, and various mathematical aspects of physics. In addition to his scientific work, he has written a number of papers about more general aspects of science. An indefatigable fighter for intellectual honesty and clarity, he has pointed out repeatedly that the fundamental ideas of physics have been needlessly obscured. As those papers appeared in various journals, partly (...) in Dutch, it was felt that it would be worthwhile to collect them (translating the Dutch material into English) and make them available to a larger audience. This is a book of major importance to scientists and university teachers. (shrink)

Are words like ‘woman’ or ‘man’ sex terms that we use to talk about biological features of individuals? Are they gender terms that we use to talk about non-biological features e.g. social roles? Contextualists answer both questions affirmatively, arguing that these terms concern biological or non-biological features depending on context. I argue that a recent version of contextualism from Jennifer Saul that Esa Diaz-Leon develops doesn't exhibit the right kind of flexibility to capture our theoretical intuitions or moral and political (...) practices concerning our uses of these words. I then float the view that terms like 'woman' or 'man' are polysemous, arguing that it makes better sense of the significance of some forms of criticisms of mainstream gender ideology. (shrink)

The discovery of the inscription with the name of [M]iltiades, which confirmed the statement in Dionysius Halicarnassensis 7. 3. 1 that a Miltiades was archon at Athens in 524/3, prompts a reconsideration of the problems presented by the accounts in Herodotus and in Marcellinus Life of Thucydides concerning the Philaid family. To the question, who is this Miltiades, the following answers have been given. ‘He is not a Philaid.’ The objection to this answer is that the Peisistratids either occupied the (...) archonship themselves or gave it to members of leading families, such as Cleisthenes the Alcmeonid in 525/4; if then this Miltiades was a member of a leading family, he is almost certainly a member of the Philaid family. ‘He is the elder Miltiades who founded the settlement in the Chersonese.’ In Herodotus' account Miltiades left Athens, where he was already powerful, at the beginning of a tyranny by Peisistratus; then after several operations in the Chersonese Miltiades was rescued by Croesus. The year in which Miltiades left Athens was either 561/0 or 556/5 and almost certainly the latter; for in 561/0 Croesus was not on the throne. The year 546 may be excluded; for in 546 autumn and winter Croesus had neither the time nor the opportunity to concern himself with Miltiades, since Cyrus was then at war with Lydia and seized Sardis.2 If Miltiades was powerful in 556/5, he was at that date no youngster but at least in his thirties—a man born say c. 590. In 524/3, being well on in his sixties and having spent thirty years and more in the Chersonese, this Miltiades is unlikely to have been the eponymous archon. We conclude, then, that the archon Miltiades in 524/3 was a different and younger Miltiades. Having cleared the ground on these two points, I turn to the central problem, whether there were two men called Miltiades, one born c. 590 and the other the general who died of a wound soon after 489, or whether there were three men called Miltiades, one of whom was in a generation intermediate between Miltiades born c. 590 and Miltiades dead c. 489. Either solution is chronologically possible. (shrink)

In 1023ff. the poet explains that he has not been spoiled by success. The verb ༐κτελσαι in 1024 has been suspected, and though recent editors accept it, taking it as absolute, I am far from convinced that it is what the author wrote. Blaydes, in his usual fashion, records conjectures and makes some of his own, but though he hits the mark quite often in Aristophanes as he does in Sophocles, in this passage his efforts, e.g. ༐κγελσαι, fail to satisfy. (...) I propose instead ༐κχαλσαι, ‘relax’. It might be transitive, but I slightly prefer to take it as intransitive. It is a rare word and all the more likely to be corrupted. The best parallel I can find is Hippocrates, De Octimestri Partu 1.2 : ουες ༐υ oσι τυ ρχυ ༐τρøη, ὣσπερ τυ σταχωυ, ζεχλασαυ πρσθευ υαγκαζμευου 祴 τελεως ζαδρυυθυαι τυ καρπυ. The verb is correctly transmitted in the best MS, Marc.gr. 269, while the other main source of the treatise, Vat.gr. 276, offers ζεκλεσαυ9, which is clearly due to an error by a scribe who did not recognize the unusual word required by the context. As to the date of this treatise, it is believed by one of the best modern authorities to be no later than the end of the fifth century and is therefore nearly contemporary with Aristophanes. (shrink)

A number of writings have recently appeared in which various aspects of the theory of revolution are examined. This is evidence of an increased interest in problems of the methodology of social revolution. Nonetheless, further research in this field is necessary.

One of the most frequently discussed passages from Locke's An Essay Concerning the Human Understanding is that which occurs in IV.vii.9, where he writes:… the Ideas first in the Mind, ‘tis evident, are those of particular Things, from whence, by slow degrees, the Understanding proceeds to some few general ones; which being taken from the ordinary and familiar Objects of Sense, are settled in the Mind, with general Names to them. Thus particular Ideas are first received and distinguished, and so (...) Knowledge got about them: and next to them, the less general, or specifick, which are next to particular. For abstract Ideas are not so obvious or easie to Children, or the yet unexercised Mind, as particular ones. If they seem so to grown Men, ’tis only because by constant and familiar use they are made so. For when we nicely reflect upon them, we shall find, that general Ideas are Fictions and Contrivances of the Mind, that carry difficulty with them, and do not so easily offer themselves, as we are apt to imagine. For example, Does it not require some pains and skill to form the general Idea of a Triangle, for it must be neither Oblique, nor Rectangle, neither Equilateral, Equicrural, nor Scalenon; but all and none of these at once. In effect, it is something imperfect, that cannot exist; an Idea wherein some parts of several different and inconsistent Ideas are put together.I shall not pretend that what Locke is claiming in this passage is wholly clear, nor shall I try to defend the views expressed in it. My intention is to show that what he says here has been widely misinterpreted. It has become common to treat the contents of the passage as aberrant; as presenting a ridiculous variant on his main thesis on abstraction, or that very thesis elaborated with a foolish rhetorical flourish. But what is said in this passage is not something said elsewhere, nor is it an alternative to something said elsewhere. Here, and nowhere else, Locke shows awareness of implications for his doctrine of abstraction, of views he holds about simple ideas. (shrink)

Upon doing something generous for someone with whom you are close, some kind of reciprocity may be appropriate. But it often seems wrong to actually request reciprocity. This chapter explores the wrongness in making these requests, and why they can nevertheless appear appropriate. After considering several explanations for the wrongness at issue (involving, e.g. distinguishing oughts from obligation, the suberogatory, imperfect duties, and gift-giving norms), a novel proposal is advanced. The requests are disrespectful; they express that their agent insufficiently trusts (...) the hearer to recognize their own reasons to reciprocate, and the close relationship between them morally requires this kind of trust. This proposal is articulated and situated in the recent discussion of the normativity of requests. The chapter concludes by explaining how these requests may appear appropriate. Agents in these relationships often have standing to make requests, though the standing is lacking in these particular cases. (shrink)

Historical essays on Lingayat philosophy.

A critical survey of various positions on the nature, use, possession, and analysis of normative concepts. We frame our treatment around G.E. Moore’s Open Question Argument, and the ways metaethicists have responded by departing from a Classical Theory of concepts. In addition to the Classical Theory, we discuss synthetic naturalism, noncognitivism (expressivist and inferentialist), prototype theory, network theory, and empirical linguistic approaches. Although written for a general philosophical audience, we attempt to provide a new perspective and highlight some underappreciated problems (...) about normative concepts. (shrink)

Recent excavations in Macedonia have provided an analogy to the pillaging of the Palace at Persepolis. In plundered tombs at Aiani the excavators found a number of small gold discs with impressed rosettes and of gilded silver ivy leaves; at Katerini some thirty-five gold discs with impressed rosettes, a gold double pin, a gold ring from a sword-hilt, a bit of a gilded pectoral, gilded silver fittings once attached to a leather cuirass, many buttons and other fragments; and at Palatitsia (...) bits of a gilded bronze wreath and of a gold necklace, and an ivory fitting. It was suggested that some of these objects had been dropped when ornamental facings were being torn away from a wooden funerary couch and from clothing by the robbers, who were probably working at speed and dared not return. In the antechamber of the tomb at Katerini many of the objects I have mentioned were found inside a burnt layer, and M. Andronikos has provided the explanation that they had been burnt on the pyre outside the tomb and then brought inside with the debris of the pyre itself. Nothing else was associated with burnt material. (shrink)

Those who have studied the Athenian system of command in the fifth century have confined themselves almost entirely to the period after 440 B.C. They have raked over the evidence to discover signs of double representation of one tribe on the board of strategi, or of a supreme among the or of a chairman at least of the board of strategi. On the other hand little attention is paid to the progressive diminution of the military functions of the archon polemarchus (...) within the state and to the great problems created in external affairs by the Persian Wars with the formation of the Greek League and then of the Athenian Alliance. Yet these matters are vital to the evolution of the system of command which can be seen in operation after 440 B.C. In particular the decisive steps were probably taken in 480–466 B.C., when Athens' national system of command had first to be integrated into a command-system of combined forces headed by Sparta in the Persian Wars and then adapted to take over the command of combined forces in continuous warfare against Persia. In this article I try to study the whole field and to avoid applying to the early part of the period the theories which have been evolved hitherto with special reference to Pericles in 440–428 B.C. The article consists of the following sections. A, Strategos and Hegemon in 501/0. B, C, current ideas on the modern term D, the historical origins of the so-called E, summary of conclusions. (shrink)

Volume 18, Issue 1, April 2019, Page 67-68.