Search Results

You are looking at 1 - 9 of 9 items for :

  • All: "Copernicanism" x
  • Classical Studies x
Clear All

Chapter Two

Natural Science and Hermeneutics: The concept of nature in ancient philosophy.

Hans-Georg Gadamer

self-evidently in the linguistic picture of the world which we all share. It permits us even after the Copernican turn to speak of sunrise and sunset -- and not of the earth's rotation. This, then, is the result of our glance at the ancient concept of nature. We cannot overlook or at all


cosmic scheme of things and the moral benefit of knowing the whole of things for conquering one's failings. Such an approach, of course, is a splendid corrective to the supposed anthropocentric prejudice of the pre- Copernican worldview. Behind this cosmic complexity is the immanent divinity of Stoic

Robert Dudley

ethical altruism follows from an ontological Copernicanism that Plato had imagined in the Cave Allegory’ (p. 47). Altman, however, does go a bit too far in calling Cicero an altruist: ‘an altruistic return to the cave is considerably easier for someone who has overcome the illusion of ‘individuality’, and

Michael Chase

long tradition of multiplication of ontological entities, Damascius carries out his own Copernican revolution. Returning to epistemol- ogy, he asks: “How can we know the ultimate principle? If we know it, and thereby circumscribe it, how can it still be ultimate?” Damascius’ solution was basically to

Bernard Wills

the whole manifested at a given point. The result is skepticism through the endless deferral of knowledge. 7 It is important to note that contrary to what is sometimes asserted, this is not the Copernican universe, it is the (technically) geo-centric but spatially infinite universe described by

Bruce J. MacLennan

center, the Self. This shift of perspective has been called Jung’s Copernican Revolution (Stevens 2003, 173). 3 Conclusions In conclusion, I think that the idea of a dynamical form, a timeless form that defines a temporal sequence of forms, provides a unified basis for understanding both the conscious

Gaberell Drachman

, but it also faced potential condem- nation of the Catholic Church. From Slowik (2005) we cite the following: ‘First, what were Descartes’ successes? In a word, his theory needs no occult prop- erties, it explains the direction of planetary orbits, and endorses a Copernican stand while skirting the

, The Principles of Semantics (Oxford 1951), 160, who designates it “a Copernican revolution”. M. ( pp. 24 V .) regrets that modern methods of semantics have as yet not been applied to Ancient Greek for the carrying out of larger systematic investigations or for production of handbooks. Only a great