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Academic literature on the topic 'Anaxagoras of Clazomenae'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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Journal articles on the topic "Anaxagoras of Clazomenae"

1

Sisko, John E. "Anaxagoras of Clazomenae." Ancient Philosophy 30, no. 1 (2010): 159–67. http://dx.doi.org/10.5840/ancientphil201030111.

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Matveychev, Oleg A. "Hermotimus of Clazomenae as Anaxagoras’s predecessor." Вестник Пермского университета. Философия. Психология. Социология, no. 3 (2020): 355–64. http://dx.doi.org/10.17072/2078-7898/2020-3-355-364.

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The article analyzes Aristotle’s testimony of a possible continuity between the teachings of Hermotimus of Clazomenae and his compatriot Anaxagoras. This testimony will remain the only one among the later ancient reports concerning Hermotimus, representing him more as a wizard and a seer than a philosopher. In this way, his image is presented until the 19th century; Hegel, Zeller, Windelband and others showed undisguised skepticism towards this figure. The state of affairs began to change at the end of the 19th – beginning of the 20th centuries, when the irrational aspects of ancient thought started to attract researchers. Rohde draws attention to the profound transformation of ideas about the soul in the 7th – 6th centuries BC, when the soul started to be perceived as existing separately from the body, as a special substance not reducible to the latter. E. Dodds discovers the origins of this new concept in the northern countries that opened up to the Greek world due to the colonization of the Black Sea coast and enriched the culture of Hellas with elements of «shamanism». The ability to experience the separation of soul and body was a hallmark of magicians and seers of a special kind that appeared in the 7th – 6th centuries BC — Abaris, Aristaes, Epimenides, and others. Rohde considers Hermotimus to be the most notable example of such a magician. It was from his personal experience that Hermotimus could draw a conclusion about the irreducibility of matter and spirit to each other, and, as a consequence, of the separateness of Mind as a universal principle. The distinction between spirit (soul) and matter (body) will become the fundamental principle of Greek philosophy; the concept of Mind (Nous) will serve as the foundation for the system of Anaxagoras, the first Athenian philosopher, from whom, in fact, the history of classical Greek philosophy begins.

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Матвейчев, О. А. "Гермотим из Клазомен и начало афинской философии." Гуманитарные исследования в Восточной Сибири и на Дальнем Востоке 53, no. 3 (2020): 141–48. http://dx.doi.org/10.24866/1997-2857/2020-3/141-148.

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Гермотим из Клазомен – фигура в истории греческой философии, можно сказать, маргинальная. В современной литературе он появляется разве что в ряду других колдунов и мистиков VII–VI вв. до н.э. В таком статусе он включается и в собрание Дильса. Анализируя сведения о Гермотиме, автор ставит перед собой цель найти ему место среди малоазийских философов первой величины, которых считают основателями греческой философии. Различение духа (души) и материи (тела) станет основополагающим принципом греческой философии, понятие Ума (нуса) выступит фундаментом для системы Анаксагора, первого афинского философа, с которого, собственно, и начнется история классической греческой философии. Автор разделяет точку зрения Э. Доддса и др., что появление нового для Греции представления о различии души и тела коренится в северной (гиперборейской?) ментальности, привнесенной в греческий мир во времена колонизации VII–VI вв. до н.э., а возможно – и в более ранние. Ключевые слова: история философии, Древняя Греция, Гиперборея, Гермотим из Клазомен, Анаксагор, шаманизм, нус, душа, тело Hermotimus of Clazomenae can be called a marginal figure in the history of Greek philosophy. In modern literature he is mentioned only among other sorcerers and mystics of the VIIth–VIth centuries BC. The collection of Hermann Diels describes him in the same manner. Analyzing available information about Hermotimus, the author makes an attempt to place him among the primary Anatolian philosophers who are considered the founders of Greek philosophy. The distinction between spirit (soul) and matter (body) will become the fundamental principle of Greek philosophy; the concept of Nous (cosmic Mind) will be the foundation for the system of Anaxagoras, the first Athenian philosopher, from which, in fact, the history of classical Greek philosophy begins. The author shares the point of view of E. Dodds and others that the emergence of a new concept about the difference between soul and body in Greece is rooted in the northern (Hyperborean?) mentality introduced into the Greek world during the colonization of the VIIth–VIth centuries BC or possibly in earlier times. Keywords: history of philosophy, Ancient Greece, Hyperborea, Hermotimus of Clazomenae, Anaxagoras, shamanism, nous, soul, body

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4

Матвейчев, О. А. "Гермотим из Клазомен и начало афинской философии." Гуманитарные исследования в Восточной Сибири и на Дальнем Востоке 53, no. 3 (2020): 141–48. http://dx.doi.org/10.24866/1997-2857/2020-3/141-148.

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Abstract:

Гермотим из Клазомен – фигура в истории греческой философии, можно сказать, маргинальная. В современной литературе он появляется разве что в ряду других колдунов и мистиков VII–VI вв. до н.э. В таком статусе он включается и в собрание Дильса. Анализируя сведения о Гермотиме, автор ставит перед собой цель найти ему место среди малоазийских философов первой величины, которых считают основателями греческой философии. Различение духа (души) и материи (тела) станет основополагающим принципом греческой философии, понятие Ума (нуса) выступит фундаментом для системы Анаксагора, первого афинского философа, с которого, собственно, и начнется история классической греческой философии. Автор разделяет точку зрения Э. Доддса и др., что появление нового для Греции представления о различии души и тела коренится в северной (гиперборейской?) ментальности, привнесенной в греческий мир во времена колонизации VII–VI вв. до н.э., а возможно – и в более ранние. Ключевые слова: история философии, Древняя Греция, Гиперборея, Гермотим из Клазомен, Анаксагор, шаманизм, нус, душа, тело Hermotimus of Clazomenae can be called a marginal figure in the history of Greek philosophy. In modern literature he is mentioned only among other sorcerers and mystics of the VIIth–VIth centuries BC. The collection of Hermann Diels describes him in the same manner. Analyzing available information about Hermotimus, the author makes an attempt to place him among the primary Anatolian philosophers who are considered the founders of Greek philosophy. The distinction between spirit (soul) and matter (body) will become the fundamental principle of Greek philosophy; the concept of Nous (cosmic Mind) will be the foundation for the system of Anaxagoras, the first Athenian philosopher, from which, in fact, the history of classical Greek philosophy begins. The author shares the point of view of E. Dodds and others that the emergence of a new concept about the difference between soul and body in Greece is rooted in the northern (Hyperborean?) mentality introduced into the Greek world during the colonization of the VIIth–VIth centuries BC or possibly in earlier times. Keywords: history of philosophy, Ancient Greece, Hyperborea, Hermotimus of Clazomenae, Anaxagoras, shamanism, nous, soul, body

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Rechenauer, Georg. "Anaxagoras of Clazomenae. Fragments and Testimonia. A text and translation with notes and essays by Patricia Curd. Toronto/Buffalo/London: Toronto UP 2007. XIV, 279 S. 42 £." Gnomon 87, no. 1 (2015): 4–12. http://dx.doi.org/10.17104/0017-1417_2015_1_4.

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Sider, David. "Philosophy - (P.) Curd Anaxagoras of Clazomenae: Fragments and Testimonia. (Phoenix Supplementary Volume 64 = Phoenix Presocratics 6). Toronto: University of Toronto Press, 2007. Pp. xiv + 279. $65. 9780802093257." Journal of Hellenic Studies 129 (November 2009): 229–30. http://dx.doi.org/10.1017/s0075426900003876.

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7

Louguet, Claire. "Anaxagoras - (P.) Curd (ed., trans.) Anaxagoras of Clazomenae. Fragments and Testimonia. A Text and Translation with Notes and Essays. (Phoenix Supplementary volume 44.) Pp. xiv + 279. Toronto, Buffalo and London: University of Toronto Press, 2007. Cased, £42, US$65. ISBN: 978-0-8020-9325-7." Classical Review 59, no. 1 (March 11, 2009): 23–24. http://dx.doi.org/10.1017/s0009840x08001650.

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Dissertations / Theses on the topic "Anaxagoras of Clazomenae"

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Salamone, Oreste. "Le papyrus de Derveni : de la formation du cosmos à la genèse des mots : introduction, édition critique, traduction, notes et étude monographique des fragments du papyrus." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3078/document.

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Dès sa découverte en 1962, le Papyrus de Derveni, le plus ancien manuscrit d'Europe, n'a pas cessé de soulever des interrogations majeures relatives à la transmission, à l'interprétation et à la fonction des textes orphiques. Le Papyrus de Derveni nous fournit aussi un témoignage de premier ordre quant à l'influence de la philosophie présocratique sur les doctrines orphiques. Cette thèse est la première édition critique française du Papyrus de Derveni. Celle-ci comprend un apparat critique complet ainsi que des notes au texte. Ce travail de recherche propose aussi une étude monographique du Papyrus de Derveni. Nous avons porté une attention toute particulière à l'analyse du poème orphique, aux techniques exégétiques employées et aux thématiques philosophiques de l'écrit contenu dans le Papyrus de Derveni. Nous avons, en outre, comparé les doctrines cosmologiques et philosophiques proposées par son auteur avec les théories d'Héraclite d’Éphèse, d'Anaxagore de Clazomènes, de Diogène d'Apollonie et Archélaos d’Athènes
Since his discovery in 1962, the Derveni Papyrus, the most ancient manuscript of Europe, has rase full of major questions about the transmission, the interpretation and the function of the orphic texts. The Derveni Papyrus offers us an emblematic testimony about the influence of Presocratic Philosophy on the orphic doctrines. This thesis is the first french critical edition of the Derveni Papyrus with a critical apparatus and notes on the text. This research paper also provides a monographic study of this document. We especially focused our attention on the orphic poem quoted by the author of the Derveni Papyrus, on the exegetical technics he employed and on the philosophical doctrines he proposed. We particularly compared the cosmological and philosophical theories of the Derveni Papyrus author with that of Heraclitus of Ephesus, Anaxagoras of Clazomenae, Diogenes of Apollonia and Archelaus of Athens

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Books on the topic "Anaxagoras of Clazomenae"

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Anaxagoras. Anaxagoras of Clazomenae: Fragments and Testimonia : a text and translation with notes and essays. Toronto: University of Toronto Press, 2007.

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2

Anaxagoras of Clazomenae: Fragments and Testimonia (Phoenix Presocractic Series). University of Toronto Press, 2007.

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3

Curd, Patricia. Anaxagoras and the Theory of Everything. Edited by Patricia Curd and Daniel W. Graham. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195146875.003.0008.

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Anaxagoras of Clazomenae proposed a theory of everything. Like other Presocratics, Anaxagoras addressed topics that could now be placed outside the sphere of philosophical inquiry: not only did he explore metaphysics and the nature of human understanding but he also offered explanations in physics, meteorology, astronomy, physiology, and biology. His aim seems to have been to explain as completely as possible the world in which human beings live, and one's knowledge of that world; thus he seeks to investigate the universe from top to bottom. This article explores Anaxagoras's world from its basic foundations. It undertakes to show the connections among the metaphysical, epistemological, and cosmological parts of Anaxagoras's theory. The discovery and publication of new material has also enhanced the understanding of Presocratic thought. A spectacular example is the new material from Empedocles of Acragas that has become available.

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Book chapters on the topic "Anaxagoras of Clazomenae"

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Hetherington, Norriss S. "Anaxagoras of Clazomenae." In Biographical Encyclopedia of Astronomers, 72–73. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_47.

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Aydüz, Salim, Leonard B. Abbey, Thomas R. Williams, Wayne Orchiston, Hüseyin Topdemir, Christof A. Plicht, Margherita Hack, et al. "Anaxagoras of Clazomenae." In The Biographical Encyclopedia of Astronomers, 44. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_47.

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O’Grady, Patricia F. "Anaxagoras of Clazomenae." In Meet the Philosophers of Ancient Greece, 59–62. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315249223-16.

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4

Vamvacas, Constantine J. "Anaxagoras of Clazomenae (ca. 500–428 B.C.)." In The Founders of Western Thought – The Presocratics, 197–208. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9791-1_12.

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5

Lynch, David K. "Cirrus: History and Definition." In Cirrus. Oxford University Press, 2002. http://dx.doi.org/10.1093/oso/9780195130720.003.0005.

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The most distinguishing physical property of cirrus (cirrostratus and cirrocumulus) is their composition. Cirrus are made predominantly or wholly of ice, whereas the majority of clouds (both in name and number) are composed of water droplets. That most clouds were composed of water droplets was probably well known to the ancients, who must surely have encountered fog in valleys and mountains. Yet the presence of ice in cirrus is not easily experienced in everyday life. To answer the question Who discovered that cirrus are made of ice? we have to trace developments in meteorology back almost 2500 years. Anaxagoras of Clazomenae (c. 500-428 B.C.) might have deduced that cirrus were made of ice. Using an inductive approach based on measurements and observations, Anaxagoras knew that clouds were made of water and that air was colder aloft. He believed that warm, moist air convected upward and that the water vapor cooled, condensed, and ultimately froze at great heights to become hail. We do not know if Anaxagoras considered cirrus explicitly because what little is left of his writings do not mention any cloud recognizable as cirrus (Gershenson and Greenberg 1964). Two thousand years passed before any substantial progress was made on cirrus. In 1637 Descartes (1596-1650) published Discours de la methode (Descartes 1637) in three parts: Dioptrics, Meteorology, and Geometry. In Dioptrics he set forth the law of refraction (Snell’s law) and in Meteorology he applied the law to the rainbows by performing numerical ray traces. Although he almost certainly knew the principle of minimum deviation, there is nothing in his writings that explicitly refers to it. In the ninth discourse on Meteorology, Descartes conjectures that the common 22° halo was due to refraction through ice crystals. . . . around the heavenly bodies there sometimes appear certain circles . . . they are round . . . and always surround the sun or some other heavenly body . . . they are colored, which shows that there is refraction. But the circles are never seen where it rains, which shows that they are not caused by the refraction which occurs in drops of water or in hail, but by that which is caused in those small little stars of transparent ice . . . those that we have observed most often have had their diameters at around 45° . . . (Olscamp 1965) . . .

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