Presocratic philosophy, for all its diverse features, is united by the quest to understand the origin and nature of the world. The approach of the Pythagoreans to this quest is governed by their belief, probably based on studies of the numerical relations in musical harmony, that number or numerical structure plays a key role for explaining the world-order, the cosmos. It remains questionable to what extent the Pythagoreans, by positing number as an all-powerful explanatory concept, broke free from Presocratic ideas (...) that certain stuffs or material elements sufficed to account for the source and constitution of the world, but apparently number found such a universal application with them that Aristotle could summarize the Pythagorean position as ‘numbers…are the whole universe’. Historians of Greek philosophy have generally accepted Aristotle's assessment. Of late, however, certain scholars have argued that the Pythagorean number doctrine is Aristotelian interpretation, unjustly foisted upon the Pythagoreans. Enlisted in support of their arguments are the fragments of Philolaus of Croton. Here we have the foremost representative of fifth-century Pythagoreanism, who states as his basic principles, not numbers exactly, but ‘limiters’ and ‘unlimiteds’, and who, it is argued, regards number solely as an epistemological aid for understanding the structure of reality. So Philolaus is called upon as a witness against Aristotle. The rationale goes something like this: Aristotle most likely had written sources for his knowledge of Pythagorean teachings; the only texts we know of with any certainty are Philolaus' book and the writings of Archytas; since Aristotle treats Archytas separately, he is mainly relying on Philolaus; because Philolaus does not expressly state that things are numbers, Aristotle's interpretation is wrong. (shrink)

Presocratic philosophy, for all its diverse features, is united by the quest to understand the origin and nature of the world. The approach of the Pythagoreans to this quest is governed by their belief, probably based on studies of the numerical relations in musical harmony, that number or numerical structure plays a key role for explaining the world-order, the cosmos. It remains questionable to what extent the Pythagoreans, by positing number as an all-powerful explanatory concept, broke free from Presocratic ideas (...) that certain stuffs or material elements sufficed to account for the source and constitution of the world, but apparently number found such a universal application with them that Aristotle could summarize the Pythagorean position as ‘numbers…are the whole universe’ . Historians of Greek philosophy have generally accepted Aristotle's assessment. Of late, however, certain scholars have argued that the Pythagorean number doctrine is Aristotelian interpretation, unjustly foisted upon the Pythagoreans. Enlisted in support of their arguments are the fragments of Philolaus of Croton. Here we have the foremost representative of fifth-century Pythagoreanism, who states as his basic principles, not numbers exactly, but ‘limiters’ and ‘unlimiteds’, and who, it is argued, regards number solely as an epistemological aid for understanding the structure of reality. So Philolaus is called upon as a witness against Aristotle. The rationale goes something like this: Aristotle most likely had written sources for his knowledge of Pythagorean teachings; the only texts we know of with any certainty are Philolaus' book and the writings of Archytas; since Aristotle treats Archytas separately, he is mainly relying on Philolaus; because Philolaus does not expressly state that things are numbers, Aristotle's interpretation is wrong. (shrink)

Many have argued against the claim that Plato posited the mathematical objects that are the subjects of Metaphysics M and N. This paper shifts the burden of proof onto these objectors to show that Plato did not posit these entities. It does so by making two claims: first, that Plato should posit the mathematical Intermediates because Forms and physical objects are ill suited in comparison to Intermediates to serve as the objects of mathematics; second, that their utility, combined with Aristotle’s (...) commentary on Plato’s posit of Intermediates, provides good reason to conclude that Plato did posit them. (shrink)

In this paper, perhaps the first of its kind, an attempt is made to elucidate and examine the Vedantic theory of soul constructed on the basis of the experience of dreamless sleep which, being radically and qualitatively different from waking and dreaming states, is considered by the Vedantins as a state of temporarily purified individual soul (atman), a state of pure substantial consciousness. They take the experience of dreamless sleep as a model experience of the soul's final liberation from the (...) body and its internal as well as external faculties. The ultimate liberation, according to the Vedantins, is a state of total identification of the individual soul with the Universal Soul (Brahman), the summum bonum of every Vedantin. The paper also includes a critique of the Vedantic soul theory by the Buddhists who vehemently deny any autonomous and substantial soul whose essence is unchangingly permanent, pure consciousness and self-illuminating knowledge. The soul is instead interpreted by the Buddhists as a product of the functioning of a person's psycho-physical organism and a mere subject of knowing, thinking, desiring, etc. The analysis further shows that the Vedanta, especially the Advaita Vedanta, metaphysics of soul is inadequate in many respects and mainly based on a priori and scriptural arguments and emotive appeals, whereas the Buddhists deny any kind of autonomous and permanent agent of knowing, thinking and desiring by successfully reducing substantial consciousness to mere acts of knowing. (shrink)

The idea of translating Gerdil into English is brilliant, the translation is very good and the introduction of William Frank precise and inspiring.... Rousseau proposes a complete break with tradition. A new man will arise who is severed from the whole heritage of the past. With him the history of mankind begins anew. In one sense we have here a transposition in the field of philosophy of education of the Cartesian cogito. The subject begins with himself. To this philosophical project (...) Gerdil opposes the idea of tradition. We have not made ourselves. Our parents have procreated us. The parents do not only procreate their offspring, they also introduce them into the natural and social reality, that is they educate. No education is possible without a lively dialogue with history and society. Since the beginning man stands in a close relationship to others, is made for the human society.... In these our times one form of modernity is collapsing and the mood of the day is an unclear postmodernity that in some of its versions could well be a return to barbarianism. All the more important is then that another form of modernity be rediscovered and brought to the attention of the American public. - Rocco Buttiglione, University of St. Pius V, Rome A timely translation of a compelling 18th century critique of Rousseau by the neglected Italian author, Hyacinth S. Gerdil. Gerdil's Anti-Emile may have been written as a critique of Rousseau's Emile, but it can equally be read as a critique of the philosophy embraced by the American educational establishment. Through the influence of John Dewey, Rousseau came to inform much of the educational theory regnant in the United States, with disastrous consequences, now acknowledge by nearly all. In a valuable preface to his translation, Professor Frank, drawing upon his experience both here and abroad, not only places Emile in context, but defends Gerdil's time-transcending, classical view of education against its modern detractors. "Gerdil," Frank tells us, "addressed his Anti-Emile to elders responsible for education, be they parents, teachers, or political authorities, who might find themselves swayed by the powerful rhetoric of Rousseau's Emile." The same may be said of this translation and its informative prefatory material, for it is clearly a study that will be valued by anyone interested in principled education. - Jude P. Dougherty, Catholic University of America Cover image: "Adam and Eve" by Tintoretto. St. Augustine's Press acknowledges the kind permission granted by la Scuola Grande di San Rocco, Venice, for the use of the image. All rights reserved by la Scuola Grande di San Rocco. (shrink)

IN Physics VIII, 10, Aristotle seems to commit a serious mistake: just before concluding that the first mover required by all motion everywhere remains invariable and without parts or magnitude, Aristotle apparently locates this mover on the circumference of the cosmos.

Clinical primary prevention eliminates or preempts either a susceptibility or risk (synergistically a cause) in order to avoid a specific harm. Philosophically, primary prevention gets caught in the metaphysical controversy of the “hard questions” of whether it is possible to “cause not” both through a positive action (preventive act causes no harm) or no action (avoiding something causes no harm). I examine my previously proposed four-step definition of the process of prevention, discuss its limitations in light of the “hard questions,” (...) and then offer a revised five-step process definition that eliminates the “cause not” concerns by changing the goal of prevention from avoiding harm, a negative state, to achieving optimal health, a positive state. (shrink)

Sweden features near the top of most gender-equality rankings. The World Economic Forum rates it as having one of the narrowest gender gaps in the world. But Sweden is not only a good place to be a woman: it also appears to be an idyll for new dads. Close to 90% of Swedish fathers take paternity leave. In 2013, some 340,000 dads took a total of 12 million days’ leave, equivalent to about seven weeks each. Women take even more leave (...) days to spend time with their children, but the gap is shrinking. Why do Swedish dads take so much time off work to raise their children? (shrink)