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Journal articles on the topic 'Anaxagoras'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Carter, Jason W. "How Aristotle Changes Anaxagoras’s Mind." Apeiron 52, no. 1 (January 26, 2019): 1–28. http://dx.doi.org/10.1515/apeiron-2017-0055.

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Abstract I argue that a common interpretation of DA 3.4, which sees Aristotle as there rejecting Anaxagoras’s account of mind, is mistaken. Instead, I claim that, in providing his solution to the main puzzles of this chapter, Aristotle takes special care to preserve the essential features that he thinks Anaxagoras ascribes to mind, namely, its ability to know all things, its being unmixed, and its inability to be affected by mixed objects.

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2

Matusova, Ekaterina. "Between Exegesis and Philosophy: Philosophical Generalisations in cols. XVI, XVII and XIX of the Derveni Papyrus in Light of Interpretative Strategy." Archiv für Geschichte der Philosophie 98, no. 2 (June 28, 2016): 113–43. http://dx.doi.org/10.1515/agph-2016-0006.

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Abstract: This article re-examines the meaning of P. Derv. XIX 1–4, not only arguing against understanding the phrase in the sense of Anaxagorean philosophy (in particular, in the sense of Anaxagoras A 41 DK, which is a periphrasis of Anaxagoras B 12 DK), but also stressing that the semantics of the verb ἐπικρατέω implies dominion in an absolute, rather than relative sense: it is used to refer to a substance that does not allow dominated substances to be present in the same reality and at the same time. This finding allows us to reinterpret the physical implications of XIX 1–4, to suggest a new syntactical understanding of the second part of the phrase, and to find a sense of analogy between the first and second parts of the sentence. Most importantly, the new interpretation connects the meaning of XIX 1–4 with its immediate and broader context (that is, it explains how the physical ideas it contains relate to the linguistic ones discussed in the rest of the commentary). This also leads to reconsideration of other physical generalisations found in this part of the commentary: the Anaxagorean paradigm that is often taken to be behind these generalisations turns out not to be always tenable, while the basic physical pattern is much closer to monistic systems such as those of Diogenes of Apollonia.

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3

Matthews, Gareth B. "Anaxagoras Re-Defended." Ancient Philosophy 25, no. 2 (2005): 245–46. http://dx.doi.org/10.5840/ancientphil200525224.

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4

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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5

Seidel, George J. "Anaxagoras and Hal." Philosophy Today 29, no. 4 (1985): 319–25. http://dx.doi.org/10.5840/philtoday198529420.

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6

Shaw, Michael M. "Parataxis in Anaxagoras." Epoché 21, no. 2 (2017): 273–88. http://dx.doi.org/10.5840/epoche201721875.

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7

Galzerano, Manuel. "Aristotle against Anaxagoras?" Philologus 163, no. 1 (May 29, 2019): 150–55. http://dx.doi.org/10.1515/phil-2018-0029.

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8

Janko, Richard. "Eclipse and plague: Themistocles, Pericles, Anaxagoras and the Athenians’ war on science." Journal of Hellenic Studies 140 (November 2020): 213–37. http://dx.doi.org/10.1017/s0075426920000117.

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Abstract:The biography of Anaxagoras (500–428 BC), the most brilliant scientist of antiquity, contains many unresolved contradictions, which are best explained as follows. After he ‘predicted’ the fall of the meteorite at Aegospotami in 466, he lived nearby at Lampsacus as the protege of its ruler Themistocles. In 460 Pericles became his patron at Athens, where he lived for the next 30 years. In 431, Pericles was taking part in an expedition to the Peloponnese when the sun was eclipsed; he tried to dispel his helmsman’s fear by covering his face with his cloak, illustrating Anaxagoras’ correct account of eclipses. In 430 he led a second such expedition, which failed badly; its return coincided with the plague. The seer Diopeithes brought in a decree that targeted the ‘atheist’ Anaxagoras by banning astronomy. This enabled Thucydides son of Melesias and Cleon to attack Pericles by prosecuting Anaxagoras, on the ground that Pericles’ impiety had angered the gods, thereby causing the plague. Pericles sent Anaxagoras back to Lampsacus, where he soon died; Pericles was himself deposed and fined, in a first triumph for the Athenian populist reaction against the fifthcentury Enlightenment.

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9

Forcignanò, Filippo. "Partecipazione, mescolanza, separazione: Platone e l’immanentismo." Elenchos 36, no. 1 (March 1, 2015): 5–44. http://dx.doi.org/10.1515/elen-2015-360102.

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AbstractThis paper discusses Aristotle’s statement (Metaph. A 9.991a8-9) that both Anaxagoras and Eudoxus claimed that things are the result of a mixture of original elements, in relation to Plato’s metaphysics. Eudoxus used this immanentistic thesis to remodel one central component of Plato’s Theory of Form, that is the “participation”. The first part of the paper analyzes some Anaxagorean aspects in Plato’s metaphysics, showing that Plato shares with Anaxagoras the “Transmission Theory of Causality” (as called by Dancy), but he refuses its immanentistic version. The second part interprets Hipp. ma. 301b2-301c2 as a refusal of a immanentistic interpretation of verbs like προσγίγνομαι and κοσμεîται. It is also rejected Morgan’s thesis according to which Hippias supports an aware mereological metaphysical theory. The third part contests that Phaed. 100-106 is a defense of an immanentistic metaphysics abandoned by Plato in his later works. The meaning of the expression τὸ έν ήμȋν does not include a mereological approach to the causality. In Plato’s metaphysics there is no strong contradiction between transcendence and immanence. The fourth part shows that the Parmenides refuses any immanentistic version of the relationship between Forms and things. Lastly, I will argue that from a Platonic point of view the only acceptable version is the separated interpretation of Transmission Theory of Causality.

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10

Torrijos-Castrillejo, David. "Anaxagorae Homoeomeria." Elenchos 36, no. 1 (March 1, 2015): 141–48. http://dx.doi.org/10.1515/elen-2015-360106.

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Abstract Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous”. This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense of the two terms involved in it: “homoios” and “moira”. In other words, the following questions should be answered: what realities are named parts and to what whole do they belong? On the other hand, which similarity do they have to each another and to the whole? The author concludes that the parts are “all things”, which resemble each other and the universe as a whole because, according to Anaxagoras, they are all composed of all things.

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11

Panchenko, Dmitri. "Empedocles’ Emulation of Anaxagoras and Pythagoras (D.L. 8. 56)." Apeiron 51, no. 4 (October 25, 2018): 453–57. http://dx.doi.org/10.1515/apeiron-2017-0014.

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Abstract Diogenes Laertius cites Alcidamas for the statement that Empedocles emulated Anaxagoras and Pythagoras in his dignity of bearing and the philosophy of nature. Contrary to the standard view, I shall argue that Alcidamas made Empedocles imitate Anaxagoras in his manners and Pythagoras in his teaching.

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12

Kerferd, G. B. "Anaxagoras’ Theory of Matter." Ancient Philosophy 5, no. 2 (1985): 307–9. http://dx.doi.org/10.5840/ancientphil1985528.

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13

Modrak, D. K. "An Essay on Anaxagoras." Ancient Philosophy 5, no. 2 (1985): 309–13. http://dx.doi.org/10.5840/ancientphil1985529.

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14

Schofield, Malcolm. "La Filosofia de Anaxagoras." Ancient Philosophy 8, no. 2 (1988): 297–98. http://dx.doi.org/10.5840/ancientphil19888210.

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15

Brumbaugh, Robert S. "The Book of Anaxagoras." Ancient Philosophy 11, no. 1 (1991): 149–50. http://dx.doi.org/10.5840/ancientphil199111140.

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16

Graham, Daniel W. "Was Anaxagoras a Reductionist?" Ancient Philosophy 24, no. 1 (2004): 1–18. http://dx.doi.org/10.5840/ancientphil20042411.

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17

Sisko, John E. "Anaxagoras and Recursive Refinement." Ancient Philosophy 25, no. 2 (2005): 239–45. http://dx.doi.org/10.5840/ancientphil200525230.

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18

Graham, Daniel W. "Anaxagoras and the Comet." Ancient Philosophy 33, no. 1 (2013): 1–18. http://dx.doi.org/10.5840/ancientphil20133311.

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19

GUETTER, David L. "Anaxagoras as Probability Theorist." Euphrosyne 37 (January 2009): 29–48. http://dx.doi.org/10.1484/j.euphr.5.124628.

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20

Arsenijević, Miloš, Saša Popović, and Miloš Vuletić. "Anaxagoras, the thoroughgoing infinitist." European journal of analytic philosophy 15, no. 1 (July 20, 2019): 35–70. http://dx.doi.org/10.31820/ejap.15.1.3.

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In the analysis of Anaxagoras’ physics in view of the relation between his teachings on multitude and heterogeneity, two central questions emerge: 1) How can the structure of the universe considered purely mereo-topologically help us explain that at the first cosmic stage no qualitative difference is manifest in spite of the fact that the entire qualitative heterogeneity is supposedly already present there? 2) How can heterogeneity become manifest at the second stage, resulting from the noûs intervention, if according to fragment B 6 such a possibility requires the existence of “the smallest”, while according to the general principle stated in fragment B 3 there is not “the smallest” but always only “a smaller”? This paper showcases the perplexity of these two questions but deals only with the former. The answer follows from Anaxagoras’ being a thoroughgoing infinitist in the way in which no Greek physicist was: the principle of space isotropy operative in geometry is extended to physics as well. So any two parts of the original mixture are similar to each other not only in view of the smaller-larger relation but also because each contains everything that the other one contains. This in effect means that at the stage of maximal possible heterogeneity each part of any part contains infinitely many heterogeneous parts of any kind whatsoever. So, neither can there be homogeneous parts in view of any qualitative property, nor can there be predominance in quantity of parts of any kind that would make some property manifest.

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21

Gorgijev, Sladjana. "Anaxagoras concept of Nous." Godisnjak Uciteljskog fakulteta u Vranju, no. 6 (2015): 11–18. http://dx.doi.org/10.5937/gufv1506011g.

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22

Castrillejo, David Torrijos. "An alternative model for understanding Anaxagoras’ mixture." Philosophisches Jahrbuch 126, no. 1 (2019): 7–26. http://dx.doi.org/10.5771/0031-8183-2019-1-7.

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Abstract. For Anaxagoras, both before the beginning of the world and in the present, “all is together” and “everything is in everything.” Various modern interpretations abound regarding the identity of this “mixture.” It has been explained as an aggregation of particles or as a continuous “fusion” of different sorts of ingredients. However—even though they are not usually recognized as a distinct group—there are a number of other scholars who, without seemingly knowing each other, have offered a different interpretation: Anaxagoras’ mixture as an “interpenetration” of different ingredients, which are as far-extended as the whole mixture is. As a result, there are different entities occupying the same place at the same time. This explanation assigns to Anaxagoras the same model of mixture which was later used by the Stoics. A new book by Marmodoro helps us to clarify this position.

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23

Laks, André. "MIND'S CRISIS. ON ANAXAGORAS' NOYΣ." Southern Journal of Philosophy 31, S1 (March 1993): 19–38. http://dx.doi.org/10.1111/j.2041-6962.1993.tb00693.x.

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24

Sisko, John E. "Anaxagoras Betwixt Parmenides and Plato." Philosophy Compass 5, no. 6 (June 2010): 432–42. http://dx.doi.org/10.1111/j.1747-9991.2010.00300.x.

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25

MACÈ, ARNAUD. "UNE SCIENCE ATHÈNIENNE DE LA NATURE. LA PROMESSE ET LE TESTAMENT D’ANAXAGORE." Méthexis 24, no. 1 (March 30, 2011): 21–43. http://dx.doi.org/10.1163/24680974-90000577.

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Anaxagoras brought to Athens the hope that becoming, despite the tradition of the Eleatic school, might still be intelligible, not only because he sees it as the effect of an order crafted by a divine mind, but also because he opposes the Parmenidean claim that there is no point in trying to know the ϕύσις (i.e. essence) of things that need to grow (ϕύεσθαι). Anaxagoras finds in the growth (ϕύεσθαι) of vegetais a principle of identity that makes becoming intelligible. Using parts of animals to which ancient Greek also applies the same verb (we grow flesh, nails and hair), Anaxagoras extends the consistency of vegetal becoming to all beings, all of them now coming from seeds. The essence (ϕύσις) of things, can now be explained through its origins -that from which it grows (ϕύεσθαι). The new philosophical fifth century meaning of ϕύσις, as origin, could have stemmed from such a new impulse to inquire about the seeds of all things.

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26

Gemin, Marco. "L'influenza di Anassagora sull'oratoria di Pericle*." Rhetorica 35, no. 2 (2017): 123–36. http://dx.doi.org/10.1525/rh.2017.35.2.123.

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Pericles is said to have been affected by Anaxagoras and therefore having improved his speaking skills. A generic influence of philosophical studies is usually supposed but there may be a more specific reason: it was possible to interpret the works of meteorologoi in a limited way, strictly rhetorical, renouncing cosmological speculation but acquiring an effective instrument of persuasion. Some anecdotes in Pericles' life help to understand how this philosophy was translated into political action. Anaxagoras not only improved Pericles' speaking skills but also provided a model of behaviour for any contingency.

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27

Woolf, N. J. "Anaxagoras and the scientist/laity interaction." Vistas in Astronomy 39, no. 4 (January 1995): 699–709. http://dx.doi.org/10.1016/0083-6656(95)00029-1.

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28

Steiris, Georgios. "Giovanni Pico della Mirandola on Anaxagoras." Viator 45, no. 3 (September 2014): 363–75. http://dx.doi.org/10.1484/j.viator.5.102932.

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29

Drozdek, Adam. "Anaxagoras and the Everythying in Everything Principle." Hermes 133, no. 2 (2005): 163–77. http://dx.doi.org/10.25162/hermes-2005-0016.

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30

DeFilippo, Joseph G. "REPLY TO ANDRÉ LAKS ON ANAXAGORAS' NOYΣ." Southern Journal of Philosophy 31, S1 (March 1993): 39–48. http://dx.doi.org/10.1111/j.2041-6962.1993.tb00694.x.

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31

Sisko, John E. "Anaxagoras on Matter, Motion, and Multiple Worlds." Philosophy Compass 5, no. 6 (June 2010): 443–54. http://dx.doi.org/10.1111/j.1747-9991.2010.00313.x.

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32

O’Brien, Denis. "Empedocles on the Identity of the Elements." Elenchos 37, no. 1-2 (December 1, 2016): 5–32. http://dx.doi.org/10.1515/elen-2016-371-202.

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Abstract Empedocles’ repeated description of his four “roots” or elements by the repetition of three seemingly simple words (αὐτά + ἐστίν + ταῦτα) has constantly defied explanation. If the verb is given a copulative function, the result appears to be a pointless tautology (“these things are themselves”). If it is given an existential value, the result is puzzlingly abstruse (“these things themselves are”). Translators therefore commonly opt for a loose paraphrase, where one word out of three is not translated at all (αὐτά) and an adverb (“only”) is added, seemingly from nowhere (“only these things are”). The solution to the puzzle is to be found in Empedocles’ reaction to his older contemporary, Anaxagoras. Empedocles’ repeated description is a covert criticism of Anaxagoras’ curious claim that “in everything there is a part of everything”.

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33

Sider (book author), David, and Daniel W. Graham (review author). "The Fragments of Anaxagoras: Introduction, Text, and Commentary." Aestimatio: Critical Reviews in the History of Science 3 (December 21, 2015): 167–70. http://dx.doi.org/10.33137/aestimatio.v3i0.25787.

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34

Grujic, P. V. "The concept of fractal cosmos, I: Anaxagoras’ cosmology." Serbian Astronomical Journal, no. 163 (2001): 21–34. http://dx.doi.org/10.2298/saj0163021g.

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The concept of a fractal cosmos occupies a prominent position in the modern cosmology. We trace the development of this concept from the presocratic Greece to the present state of affairs. In this first part we consider the original idea due to Anaxagoras and elucidate a number of points with regard to possible interpretation of his cosmological ideas. A comparison has been made with the cosmology of Abderian school and relevance to the modern cosmology discussed.

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35

Mansfeld, Jaap. "Aristotle on Anaxagoras in Relation to Empedocles inMetaphysicsA." Philologus 155, no. 2 (November 2011): 361–66. http://dx.doi.org/10.1524/phil.2011.0022.

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36

Brennan, Tad. "The Text of Anaxagoras Fragment DK 59 B22." American Journal of Philology 116, no. 4 (1995): 533. http://dx.doi.org/10.2307/295402.

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37

Lewis, Eric. "Anaxagoras and the Seeds of a Physical Theory." Apeiron 33, no. 1 (January 2000): 1–24. http://dx.doi.org/10.1515/apeiron.2000.33.1.1.

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38

Laks, André. "Destructible Worlds in an Aristotelian Scholion (Alexander of Aphrodisias’ Lost Commentary on Aristotle’s Physics, Frag. 539 Rashed)." Elenchos 39, no. 2 (November 30, 2018): 403–20. http://dx.doi.org/10.1515/elen-2018-0022.

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Abstract Does Anaxagoras admit that the world is destructible? Aëtius’ doxographical handbook says as much, and so does a doxographical scholion derived from Alexander of Aphrodisias’ lost commentary on Aristotle’s Physics (Frag. 539 Rashed) according to the transmitted text. However, because of other difficulties occurring in the same scholion, Rashed was led to correct not only this text, thus making it contradict Aëtius’ testimony, but also the entry dedicated to Plato. My article suggests that while Rashed’s corrections are superfluous, the problems that triggered them are of great interest for the history of the doxographical tradition, for the way in which this tradition was used by Alexander of Aphrodisias and Simplicius in their commentaries on Aristotle’s Physics and, last but not least, for the understanding of the difficulties that ancient interpreters had to confront when they had to make sense of the lines now known as Anaxagoras B12 DK – difficulties that modern interpreters have still to confront.

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39

Graham (book author), Daniel W., and Donald J. Zeyl (review author). "Science before Socrates: Parmenides, Anaxagoras and the New Astronomy." Aestimatio: Critical Reviews in the History of Science 11 (April 25, 2016): 283–89. http://dx.doi.org/10.33137/aestimatio.v11i0.26532.

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40

Volkova. "Two Formulations of the Τhesis of Protagoras in Metaphysics Γ and Plato's Theaetetus." Respublica literaria, no. 1 (December 25, 2020): 140–43. http://dx.doi.org/10.47850/s.2020.1.38.

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This presentation deals with the Aristotelian interpretation of the Thesis of Protagoras (TP) in Metaphysics Γ and its connection with Plato's Theaetetus. Particular attention is paid to the dispute about the difference between two formulations of TP, which takes place among modern scholars. If the first formulation only denies Principle of Non-Contradiction, the second allows Aristotle to interpret TP in the context of the teaching of Anaxagoras.

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41

Kingsley, K. Scarlett. "PLATAEA ON THE PYRE: ANAXAGORAS A 44 AND THUCYDIDES 2.77." Classical Quarterly 70, no. 2 (December 2020): 541–57. http://dx.doi.org/10.1017/s0009838821000148.

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The army along with Xerxes passed through Boeotia. It burned the cities of the Thespians, which they had abandoned in favour of the Peloponnese, and Plataea as well … The army burned Thespiae and Plataea after learning from the Thebans that they had not medized. (Hdt. 8.50.2)

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42

Silvestre, Maria Luisa. "Nous, the Concept of Ultimate Reality and Meaning in Anaxagoras." Ultimate Reality and Meaning 12, no. 4 (December 1989): 248–55. http://dx.doi.org/10.3138/uram.12.4.248.

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43

Stella, Massimo. "Writing Philosophy on stage: Socrates and Anaxagoras, Aristophanes and Plato." Revista Archai, no. 19 (2017): 61–91. http://dx.doi.org/10.14195/1984-249x_19_3.

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44

Hine, Harry M. "Seneca and Anaxagoras in Pseudo-Bede's De mundi celestis terrestrisque constitutione." Viator 19 (January 1988): 111–28. http://dx.doi.org/10.1484/j.viator.2.301366.

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45

Kingsley, Peter. "Notes on air: four questions of meaning in Empedocles and Anaxagoras." Classical Quarterly 45, no. 1 (May 1995): 26–29. http://dx.doi.org/10.1017/s0009838800041653.

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In fragment 38 Diels–Kranz, Empedocles turns to describe the creation of ‘everything that we now see’:γαî τε κα πντος πςλυκμων ἠδ' ὐγρς ριτν ἠδ' αἰθρ σΦγγων περ κκλον ἂπαντα.Here, as so often with Empedocles, the influence of Zeller and Diels has proved decisive in determining later interpretations of the text. They understood the words ιτν ἠδ' αἰθρ as meaning ‘and Titan aither’; ‘; the text has been mistranslated ever since. In fact the conjunction ἠδ is never postponed. This means that—as scholars earlier in the nineteenth century well understood—‘Titan” must be an item on its own, distinct from the aither:earth and wavy sea and moist aer,Titan and aither binding everything in its circular grip.

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46

Flores, Samuel Ortencio. "Returning to the Heavens: Plato’s Socrates on Anaxagoras and Natural Philosophy." Apeiron 53, no. 2 (May 26, 2020): 123–46. http://dx.doi.org/10.1515/apeiron-2018-0052.

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AbstractReaders of Plato since antiquity have generally taken Socrates’ intellectual autobiography in the Phaedo as a signal of his turn away from the study of natural philosophy. They have turned instead to characters such as Timaeus for evidence of Plato’s pursuit of physics. This article argues that Plato’s Socrates himself developed a philosophy of nature in his criticism of Anaxagoras and his subsequent philosophic pursuits. Socrates’ autobiography places the study of nature in a foundational position within the development of his philosophic method. In the Apology, Socrates further elaborated his investigation into nature through his understanding of theology. Finally, in the Phaedrus, Socrates connects the study of nature with the study of rhetoric as tools for virtue. Therefore, Plato’s Socrates does not reject or abandon physics, as has often been suggested, but rather, he incorporates it into his own philosophic project and challenges its practitioners to connect their own inquiries with human affairs.

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47

Burov, Andrey Mikhaylovich, and Andrey Mikhailovich Burov. "Classic Imagery. Pre-Socrates Philosophy, Socrates and Plato's "Advent"." Journal of Flm Arts and Film Studies 2, no. 4 (December 15, 2010): 26–36. http://dx.doi.org/10.17816/vgik2426-36.

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The article is devoted to the classic period of the ancient history of the image. Here the classic image system is stripped of its protective linearities. The time of the image's permanent protective function, which it used to have in the geometric period in particular, has passed The rigid and classical artistic styles complete the formation of the ancient visual image system as harmonious and well-balanced which is supported by Empedodes' pluralistic imagery, Anaxagoras, Leucippus and Democritus' rnicroimagery and, primarily, by Plato's image conception

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48

Pérez-Jiménez, Aurelio. "The Lamp of Anaxagoras (Plu., Per. 16.8-9) and its Reception in the Art of the 17th-19th centuries." Ploutarchos 14 (October 30, 2017): 69–106. http://dx.doi.org/10.14195/0258-655x_14_4.

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In this article I follow the trails wich the famous anecdote of Anaxagoras, Pericles and the lamp (Plu., Per. 16.8-9) has let in European art of the last centuries. I will comment the details of different artistic pieces from the17th century emblematic and from Neoclassical painting and sculpture of the 18th and 19th Centuries, as well as some 19th French ‘pendules’, to put in value the importance that this anecdote has had in European art, due to its didactic strength and to its litterary plasticity.

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49

Gemin, Marco. "Anassagora retore." Rhetorica 40, no. 3 (2022): 219–32. http://dx.doi.org/10.1525/rh.2022.40.3.219.

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Abstract:

Anaxagoras is a missing author in the history of Greek rhetoric. His style has often seemed archaic and naive, unworthy of in-depth study. Nevertheless, the main so-called Gorgian figures are present in his fragments. They are not used with simply ornamental purposes but with a strongly expressive and even speculative intent. By examining in detail some texts (Lanza frr. B12; B6; B4), such systematicity and speculative depth of the use of the main rhetorical figures can be detected. Thus some conclusions about the contemporary Athenian culture can be inferred.

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Grujic, Petar. "The concept of fractal cosmos: II Modern cosmology." Serbian Astronomical Journal, no. 165 (2002): 45–65. http://dx.doi.org/10.2298/saj0265045g.

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Abstract:

Development of the concept of fractal cosmos after Anaxagoras has been followed up to the present. It is shown how the concept reappeared in the early Renaissance as a vague idea and subsequently took up a concrete formulation at the beginning of the 20-eth century. The modern cosmology state of affairs has been considered in view of the fractal paradigm and the current disputes and controversies discussed. It is argued that the concept of the hierarchical cosmos is still alive and might become an essential ingredient within the modern view of the universe.

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