Alexis de Samos impute à des prostituées athéniennes accompagnatrices de Périclès l’installation d’un culte d’Aphrodite à Samos en 439 av. J.-C. Après analyse du passage et de son contexte, il est proposé qu’Alexis a écrit une œuvre nationaliste, partisane et critique de Périclès et d’Aspasie, et que le sanctuaire a été fondé, sans l’intervention de prostituées, après une victoire navale, en remerciement à Aphrodite, déesse de la navigation en mer.Alexis, the Prostitutes and Aphrodite in Samos. According to (...) Alexis of Samos, Athenian prostitutes founded a cult of Aphrodite in Samos in 439 BC. A reappraisal of the information and its context leads to the hypothesis that Alexis wrote his Samian Chronicles criticising Perikles and Aspasia, and, therefore, that prostitutes were not involved in founding the cult, which was established after a naval victory and in honor of Aphrodite, goddess of seafaring. (shrink)

Aphrodite, tout en présidant à la sexualité et à l’éros, est une puissance divine aux multiples facettes exerçant aussi son action dans d’autres domaines. Depuis l’époque archaïque, Aphrodite et Arès constituent un couple bien établi au sein du panthéon de la Grèce ancienne. Cette association avec le dieu guerrier, attestée à la fois dans les récits mythiques et dans les cultes, se révèle solidaire d’autres données concernant les prérogatives politiques et militaires d’Aphrodite. L’examen de ce dossier nous (...) invite à remettre en question le portrait canonique d’Aphrodite en tant que « déesse de l’amour » et à repenser son rapport avec le dieu de la guerre autrement qu’en termes d’opposition complémentaire. Aphrodite, loin d’être exclue de l’univers de la guerre, y contribue efficacement et peut susciter elle-même « le désir de la bataille ». Aussi, à l’intersection du domaine d’Aphrodite avec celui d’Arès, des liens se nouent entre l’éros et la fureur guerrière.Aphrodite in the world of Ares. Elements for a dialogue between myth and cult. Aphrodite, the goddess governing sexuality and eros, is a deity with a large and multi-facetted sphere of action. Since archaic times, Aphrodite and Ares have constituted a well-established couple within the pantheon of ancient Greece. The association with the warrior god, attested both in myth and cult, is consistent with other evidence regarding Aphrodite’s political and military prerogatives. All of this prompts us to question Aphrodite’s canonical portrait as the “goddess of love” and to rethink her relationship with the “god of war” in terms other than those of complementary opposition. Aphrodite, far from being excluded from the world of war, contributes to it effectively in many different ways and is able to arouse “the desire for battle”. At the intersection of Aphrodite’s realm with that of Ares, links are woven between eros and fighting fervour. (shrink)

La découverte récente de trois deniers en argent d'Othon et Vespasien, qui faisaient partie d'un dépôt de fondation placé sous le mur antérieur de la cella, permet de dater la construction du temple d'Aphrodite à Amathonte dans le dernier quart du Ier s. ap. J.-C. Le temple d'Apollon Hylatès à Kourion est à peu près contemporain et tous deux apportent un témoignage important sur la date des chapiteaux «nabatéens» de Chypre.

A study of the shaping of the blocks of the temple of Aphrodite necessitates a revision of the question of the geometrie definition of the so-called "Nabatean" capitals and an examination of their possible links with the contemporay models with acanthus leaves. Experimental archaeology applied to the carving of a stone example on a quarter scale makes it possible to put forward concrete and confident suggestions in this matter. It can be shown that, starting with a capital of this (...) type, it is possible to continue shaping it so as to produce a model with acanthus leaves, but the production of the latter does not involve the same geometrie precision in its roughly hewn phase. The first from the start is conceived and carved to be presented definitively in this state, while the dressing of the second is generally too rough and imprecise for it to be later transformed into a capital of Nabatean type. The experiment has also made it possible to define clearly the different practical stages in the carving of this member. (shrink)

La tête féminine en marbre trouvée par l'École française d'Athènes lors des fouilles du rempart Nord d'Amathonte date selon toute vraisemblance de la fin de l'époque hellénistique. Sa physionomie indique qu'il s'agit d'une figure divine, qu'il est difficile d'identifier avec certitude : l'hypothèse la plus vraisemblable est celle d'une image d'Aphrodite, la grande déesse connue sous le nom de Kypria, «la Chypriote », et il est possible que la statue se soit dressée dans le sanctuaire qui est mentionné dans (...) une inscription mise au jour à proximité. (shrink)

La partie supérieure d'une grande amphore Bichrome découverte en 1987 dans le sanctuaire d'Aphrodite à Amathonte est décorée sur une face de deux taureaux respirant une fleur qui encadrent une inscription syllabique, sur l'autre d'un taureau marchant vers un «arbre de vie» et un arbre. Ce décor exceptionnel s'inspire étroitement des ivoires du type de Nimroud et des coupes en argent chypro-phéniciennes, ce qui situe probablement le vase dans.

Catalogue typologique de la céramique du IVe s. av. J.-C. au IIe s. ap. trouvée dans les fouilles du sanctuaire d'Aphrodite. L'absence de dépôt fermé de cette époque a amené- à écarter la céramique commune. Cette céramique se répartit entre les catégories suivantes : céramique à vernis noir, importations attiques et autres, et production locale (plats et assiettes, coupes et bols skyphoi, canthares, formes fermées) — céramique hellénistique à engobe noir et rouge (plats et assiettes, coupes et bols, cratères, (...) skyphoi, vases à relief, cruches et lagynoi) — sigillé orientale A hellénistique (plats et assiettes, coupes et bols), proto-impériale (mêmes formes) et médio- impériale (mêmes formes) ; imitation de la sigillée orientale A. — La sigillée orientale Β n'est représentée que par une forme — sigillée italienne (mêmes formes) — sigillée chypriote (plats et assiettes, coupes et bols, cratères, formes fermées). Étude de l'apport de cette céramique à la chronologie du sanctuaire. (shrink)

En localisant les xoana d'Hermès et d'Aphrodite, mentionnés par Pausanias (II 19, 6), au-dessus de la fosse où P. Courbin avait découvert deux carapaces de tortue, c'est tout un ensemble d'édifices ou d'offrandes décrits par le Périégéte qui trouvent place au Nord et à l'Est des Thermes romains. On est aussi amené à préciser la localisation du kritérion/dikastérion et à confirmer l'identification du premier état des Thermes avec l'Asclépieion mentionné par Pausanias, comme le propose P. Aupert. D'autre part, il (...) s'avère particulièrement utile pour comprendre la topographie argienne de replacer le complexe d'offrandes liées aux Danaïdes dans le cadre des restaurations augustéennes, comme y invitent aussi l'existence d'une place Delta autant que la présence d'une statue d'Énée dans le voisinage des consécrations à Aphrodite, Artémis et Athéna. (shrink)

Anton Wilhelm Rudolph Amo (1703–c. 1759 ce), philosopher and physician, was born at Axim, Ghana, and died at Fort Chama, Ghana. When he was four years old, the Dutch West Indies Company's preacher in Ghana sent him to Holland to be baptized and educated in the Bible for future service in Ghana. However, the Company headquarters, undesirous of any interference with its lucrative trade in slaves, turned little Amo over to the German Duke Anton Ulric‐Wolfenbuttel.

The goal of perception is to infer the most plausible source of sensory stimulation. Unisensory perception of temporal order, however, appears to require no inference, since the order of events can be uniquely determined from the order in which sensory signals arrive. Here we demonstrate a novel perceptual illusion that casts doubt on this intuition: in three studies (N=607) the experienced event timings are determined by causality in real-time. Adult observers viewed a simple three-item sequence ACB, which is typically remembered (...) as ABC (Bechlivanidis & Lagnado, 2016), in line with principles of causality. When asked to indicate the time at which events B and C occurred, points of subjective simultaneity shifted so that the assumed cause B appeared earlier and the assumed effect C later, despite full attention and repeated viewings. This first demonstration of causality reversing perceived temporal order cannot be explained by post-perceptual distortion, lapsed attention, or saccades. (shrink)

Les six figurines désormais connues du type de l’« Aphrodite au livre », recueillies dans des tombes et des sanctuaires, se classent en une série coroplathique de trois générations, géographiquement largement diffusée par surmoulages locaux ; il faut en écarter quelques objets anciennement rapprochés de façon erronée. Il s’agit bien d’une création attique, mais sa datation, que l’on avait fini par situer dans le deuxième quart du ive siècle, doit être remontée, sur critères archéologiques et stylistiques, au premier classicisme, (...) dans le dernier quart du ve siècle. L’un ou l’autre des composants de son iconographie unique et complexe s’oppose à son identification avec chacune des Aphrodites proposées jusqu’à maintenant ou même avec la poétesse Sappho. En revanche, correctement déchiffrés, tous les symboles de cette image de jeune femme – son geste du dévoilement, l’Éros qui l’accompagne, l’arbre à côté d’elle, le rocher qui lui sert de siège, le diptyque enfin qu’elle tient, métaphore du sexe féminin – font sens ensemble pour composer une représentation générique de nymphè, de jeune épouse et mère en puissance. Cette lecture s’accommode d’un usage votif aussi bien que funéraire. Bien de son époque mais trop savante, cette iconographie n’a manifestement guère connu de succès. (shrink)

Cet article présente une série d’épigrammes hellénistiques généralement peu étudiées et quelques témoignages littéraires et épigraphiques attestant le culte d’Aphrodite en tant que protectrice de la navigation. Les temples de la déesse occupaient souvent une position littorale, non parce qu’ils étaient des lieux où la « prostitution sacrée » était pratiquée, mais plutôt en raison de l’association d’Aphrodite avec la mer et de son rôle de patronne des marins. La protection qu’elle accordait était destinée à tous les navigateurs, (...) y compris la marine et les commerçants, et est attestée dans toute la Méditerranée, depuis la période archaïque jusqu’à la période hellénistique. De plus, les textes examinés révèlent un lien métaphorique entre les rôles d’Aphrodite comme protectrice de la navigation d’une part et comme déesse de la sexualité d’autre part. (shrink)

Ένα δεύτερο αντίτυπο της επιγραφής που αναφέρει ένα ιερό του Τίτου και της Αφροδίτης και μια κεφαλή αγάλματος, που αποδίδεται στην Αφροδίτη και χρονολογείται στα μέσα του 2ου αι. π. Χ., ανακαλύφθηκαν σε απόσταση 25 μ και 15 μ αντιστοίχως από τη βόρεια πύλη της κάτω πόλης της Αμαθούντος. Το καινούριο κείμενο επιτρέπει μια βέβαιη νέα ανάγνωση της παλιάς επιγραφής και τεκμηριώνει την ύπαρξη ενός ιερού, που ονομαζόταν «εντός των στηλών». Η έκφραση αυτή σημαίνει πιθανώς ότι τα όρια του ιερού (...) καθορίζονταν από στήλες, καθώς και ότι οι επιγραφές χαράχτηκαν σε αυτές ακριβώς τις στήλες, που οροθετούσαν το ιερό. Το νέο κείμενο στρέφει ξανά το ενδιαφέρον των μελετητών στο Λ. Βρούττιο Μάξιμο και στην αυτοκρατορική λατρεία. Η μικρή απόσταση ανάμεσα στα δύο ευρήματα μας παροτρύνει να αναζητήσουμε κοντά στον τόπο εύρεσής τους ένα ιερό της θεάς, το οποίο ίσως διαδέχθηκε, το 79/80 μ.Χ., έναν ιερό τόπο του 2ου αι. π.Χ. (shrink)

Contributed articles on the life and works of K. Satchidananda Murty,, Indic philosopher and teacher.

At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of (...) using for one purpose our language which has become fashioned for another. At least, I hope that I shall not fail to be the ‘fair and ingenuous reader’for whom he asked. (shrink)

The evolution of internation relationships is studied by means of a mathematical model based on a popular rule of triadic interaction: the friend of my friend is my friend, the friend of my enemy is my enemy, the enemy of my enemy is my friend, the enemy of my friend is my enemy. The rule is shown to lead to the formation and preservation of unipolar and bipolar configurations of nations, with the strengths of relationships, both friendly and conflictual, intensifying (...) through time. These results confirm speculations originally made in static, graph theoretic studies of the balancing of relationships within individuals, small groups and systems of nations. (shrink)

Revisiting African philosophy’s classic questions, D. A. Masolo advances understandings of what it means to be human—whether of African or other origin. Masolo reframes indigenous knowledge as diversity: How are we to understand the place and structure of consciousness? How does the everyday color the world we know? Where are the boundaries between self and other, universal and particular, and individual and community? From here, he takes a dramatic turn toward Africa’s current political situation and considers why individual rights and (...) freedoms have not been recognized, respected, demanded, or enforced. Masolo offers solutions for containing socially destructive conduct and antisocial tendencies by engaging community. His unique thinking about community and the role of the individual extends African philosophy in new, global directions. (shrink)

Η μελέτη της αρχαιολογικής πανίδας στο ιερό της Αφροδίτης στην Αμαθούντα της Κύπρου αφορά το σύνολο του ζωικού υλικού που χρονολογείται στις ειδωλολατρικές περιόδους. Η αρχαϊκή πανίδα είναι η πιο άφθονη. Παρατηρούμε μια μεταφορά των λάκκων απόθεσης του οστέϊνου υλικού ανάμεσα στην αρχαϊκή περίοδο και τις επόμενες. Τα ειδωλόθυτα είναι όλα κατοικίδια ζώα και συγκεκριμένων λιγοστών ειδών : βόδι, αρνί και κατσίκα· ο χοίρος απουσιάζει. Η εξέταση του τρόπου με τον οποίο σφαγιάζονταν τα ζώα φανερώνει αρχικά την απουσία κι έπειτα (...) τη σπανιότητα λειψάνων από τη σπονδυλική στήλη. Το μέγεθος των βοειδών εξελίσσεται : από μικρόσωμα ζώα κατά την κλασική περίοδο, αυξάνονται λίγο στις κατοπινές. (shrink)

Justice will once take the place which the Magians are keeping now, for it is they who lord it over the world.

Lexical Semantics is about the meaning of words. Although obviously a central concern of linguistics, the semantic behaviour of words has been unduly neglected in the current literature, which has tended to emphasize sentential semantics and its relation to formal systems of logic. In this textbook D. A. Cruse establishes in a principled and disciplined way the descriptive and generalizable facts about lexical relations that any formal theory of semantics will have to encompass. Among the topics covered in depth are (...) idiomaticity, lexical ambiguity, synonymy, hierarchical relations such as hyponymy and meronymy, and various types of oppositeness. Syntagmatic relations are also treated in some detail. The discussions are richly illustrated by examples drawn almost entirely from English. Although a familiarity with traditional grammar is assumed, readers with no technical linguistic background will find the exposition always accessible. All readers with an interest in semantics will find in this original text not only essential background but a stimulating new perspective on the field. (shrink)

This paper presents a new formal model for D–N explanation that gives intuitive criteria of acceptability, avoids the known trivializations, and links explanation with confirmation theory. Although set in the twenty-five year tradition of attempts to formalize D–N explanation, it proposes a new direction for the model that is to be distinguished from the syntactical and informational approaches by its introduction of restrictions which derive from the use which the D–N model can have in hypothesis testing. This model, illustrating the (...) verificational approach, revises the classic H–O requirements and amends the notion of partial self-explanation to meet a criticism to which the H–O notion is vulnerable. (shrink)

A three-valued propositional logic is presented, within which the three values are read as ?true?, ?false? and ?nonsense?. A three-valued extended functional calculus, unrestricted by the theory of types, is then developed. Within the latter system, Bochvar analyzes the Russell paradox and the Grelling-Weyl paradox, formally demonstrating the meaninglessness of both.

Myths, misunderstanding and neglect have combined to obscure our understanding of the relationship between left-wing politics and Darwinian science. This article seeks to redress the balance by studying how radical and socialist thinkers of the late nineteenth and early twentieth centuries, desperate to legitimate their work with scientific authority, wrestled with the paradoxical challenges Darwinism posed for their politics. By studying eight leading radical and socialist thinkers — ranging from the co-founder of the theory of evolution by natural selection, Alfred (...) Russel Wallace, through to Britain's first Labour Prime Minister, J. Ramsay MacDonald — this article analyses the often tortuous relationship between Darwinism and the left, as well as providing fresh insights into the historiographical debate over ‘continuity’ in radicalism and socialism. A strict definition of ‘Darwinian’ is adopted throughout, in order to help us delineate what was specifically ‘Darwinian’ from what merely reflected the general evolutionary ethos of the age, in left-wing thought, and to move us beyond the sensational and distorting focus on eugenics which has characterized previous studies. (shrink)

This article deals with the complex relation between providence and descent in Neoplatonism, with particular reference to Proclus and especially his Commentary on the First Alcibiades. At least according to this work, descent is only a species of providence, because there can be providence without any descent. Whereas the gods provide for our cosmos without descending to it, a large group of souls provide for our cosmos by descending to it. The former kind of providence is better than the latter, (...) even if it is necessary that souls descend in order to give existence to the beautiful cosmos. The following study deals with providence as descent, looking at it from two angles. In the first section I show that Proclus designates this form of providence in two rather surprising ways. One term he uses for it, which will be well known to readers of Plotinus, is τόλµα —this despite the word’s negative connotations due to its Neopythagorean and Gnostic origin. A second name for descended providence is ἐπιστροφή. Again, this may be surprising, since we usually expect this term to express the ‘turning back’ of a lower effect to its cause. In Proclus, the word ἐπιστροφή too can have negative connotations, but he also uses it in a positive way when applying it to providence. In the second part of the paper, I explain how Socrates’ providence for Alcibiades can be undefiled, even if Socrates necessarily descends as he offers providential guidance. Proclus’ comparison of Socrates with Hercules, who went to the Underworld in order to save Theseus, serves as a positive illustration of Socrates’ divinelike providence, and marks the deficiency of Socrates compared to the transcendent and undefiled providence of Neoplatonic divinities. (shrink)

A Lasting tradition among the ancients marked Sicily as the birthplace and Tisias and Corax as inventors of the art of rhetoric: and in this tradition, legendary though it became, there is a stricter truth than in most of the stories related about the foundation of invented arts. We, with more elaborate historical views, shall still say of rhetoric that it was created at a certain epoch; and can still point to the Sicilians Tisias and Corax as its authors. Oratory, (...) to be sure, has existed almost as long as speech. Its beginnings are prehistoric, and must in any case be imperceptible; and if by rhetorician we meant no more than one who uses speech with more than common effect, we might set the origin of rhetoric as far back as we chose, and could hardly bring it lower than the beginning of recorded literature. Indeed we are told that under the Antonine Emperors the eminent scholar Telephus of Pergamum wrote a book on Rhetoric in Homer, in which he illustrated from the Poet the whole contemporary system of the art down to the thirteen constitutions of Minucian; and in the same spirit the Venerable Bede, resenting the claim of the Greeks to have invented tropes and figures of speech, wrote a short work to show that they could all be found in Holy Scripture. But such inquiries, even when conducted less foolishly than by Telephus and less incompetently than by Bede, are irrelevant to the proper history of rhetoric. Let the practice of oratory have begun when it may, the first attempts known to us in Classical Antiquity to formulate a series of principles for the art of speech were made in the fifth century before Christ. These earliest systems were naturally very imperfect: they could not immediately be either comprehensive or well organized. But they were something that had not existed at all before: methodical principles for speaking. At the moment when these were first set out the art of rhetoric began. (shrink)