Lily and Sam’s mother takes them to Prof Simplicius’ laboratory to learn about chemicals. While talking to the sharp and witty Professor, they come to know that the professor has misplaced an important formula he just invented. The only way to recover it is by learning more about the chemical matter. Through puzzles and puns the professor weaves interesting stories about chemicals present in air, water and things around us. He reminds the children that chemicals can be good or bad, but they are vital for our existence. Can Lily, a budding detective, apply this new found knowledge to solve the mystery and recover the precious formula?
The collection of nineteen articles in Jaap Mansfeld’s Studies in Early Greek Philosophy span the period from Anaximander to Socrates. Solutions to problems of interpretation are offered through a scrutiny of the sources, and also of the traditions of presentation and reception found in antiquity. Excursions in the history of scholarship help to diagnose discussions of which the primum movens may have been forgotten. General questions are treated, for instance the phenomenon of detheologization in doxographical texts, while problems relating to individual philosophers are also discussed. For example, the history of Anaximander’s cosmos, the status of Parmenides’ human world, and the reliability of what we know about the soul of Anaximenes, and of what Philoponus tells us about the behaviour of Democritus’ atoms.
For centuries the world has been misled about the original source of the Arts and Sciences; for centuries Socrates, Plato and Aristotle have been falsely idolized as models of intellectual greatness; and for centuries the African continent has been called the Dark Continent, because Europe coveted the honor of transmitting to the world, the Arts and Sciences. It is indeed surprising how, for centuries, the Greeks have been praised by the Western World for intellectual accomplishments which belong without a doubt to the Egyptians or the peoples of North Africa.
“Shines a floodlight on a topic that has been cloaked in obscurity . . . a landmark work in both intellectual history and political theory” (The Wall Street Journal). Philosophical esotericism—the practice of communicating one’s unorthodox thoughts “between the lines”—was a common practice until the end of the eighteenth century. Despite its long and well-documented history, however, esotericism is often dismissed today as a rare occurrence. But by ignoring esotericism, we risk cutting ourselves off from a full understanding of Western philosophical thought. Walking readers through both an ancient (Plato) and a modern (Machiavelli) esoteric work, Arthur M. Melzer explains what esotericism is—and is not. It relies not on secret codes, but simply on a more intensive use of familiar rhetorical techniques like metaphor, irony, and insinuation. Melzer explores the various motives that led thinkers in different times and places to engage in this strange practice, while also exploring the motives that lead more recent thinkers not only to dislike and avoid this practice but to deny its very existence. In the book’s final section, “A Beginner’s Guide to Esoteric Reading,” Melzer turns to how we might once again cultivate the long-forgotten art of reading esoteric works. The first comprehensive, book-length study of the history and theoretical basis of philosophical esotericism, Philosophy Between the Lines is “a treasure-house of insight and learning. It is that rare thing: an eye-opening book . . . By making the world before Enlightenment appear as strange as it truly was, [Melzer] makes our world stranger than we think it is” (George Kateb, Professor of Politics, Emeritus, at Princeton University). “Brilliant, pellucid, and meticulously researched.” —City Journal
History of Particle Theory fills an important gap existing in the literature by discussing the impressive progress in understanding the elementary particles out of which all everyday objects are made. Most of this progress has happened in the last seventy years after the theory of quantum electrodynamics (QED) was perfected as an extremely accurate description of electromagnetic interactions. This astonishing sequence of discoveries was made hand in hand between theory and experiment. This book concentrates only on theory where giant steps were made by a series of exceptionally creative physicists, and this is portrayed as an essential part of the broader spectrum of human knowledge and culture, which is constantly being similarly extended by the creative individuals such as the two mentioned in the subtitle, Between Darwin and Shakespeare, who both significantly changed Western Civilization by ideas in Biology and in English Literature respectively.In the last forty years, the standard model has been confirmed again and again as the correct description of elementary particles up to energies of a thousand times the proton mass. In the discussion of particle theory and theoretical physics in general, the book starts from well over two thousand years ago, going back to the ancient Greeks such as Democritus and Archimedes, until the 17th century, when the extraordinary intellect of Newton changed everything by demonstrating that not only objects in the laboratory but also heavenly bodies are governed by mathematical equations. There followed what can be called Darwinian evolution in theoretical physics, survival of the fittest theories, by loose analogy with the origin of biological species.The present standard model of particle theory surely cannot be the final word because it contains far too many free parameters. The book contains a penultimate chapter discussing a number of such open problems which exist in particle theory. There is then a closing chapter, not related to the rest of the book, providing a series of quotations written in the 16th and 17th centuries by Shakespeare and here applied to particle theory. The inclusion of this is based on our premise that particle theory is just one out of several opportunities for exceptional human creativity.
Nearly twenty-five hundred years ago the Greek thinker Heraclitus supposedly uttered the cryptic words "Phusis kruptesthai philei." How the aphorism, usually translated as "Nature loves to hide," has haunted Western culture ever since is the subject of this engaging study by Pierre Hadot. Taking the allegorical figure of the veiled goddess Isis as a guide, and drawing on the work of both the ancients and later thinkers such as Goethe, Rilke, Wittgenstein, and Heidegger, Hadot traces successive interpretations of Heraclitus' words. Over time, Hadot finds, "Nature loves to hide" has meant that all that lives tends to die; that Nature wraps herself in myths; and (for Heidegger) that Being unveils as it veils itself. Meanwhile the pronouncement has been used to explain everything from the opacity of the natural world to our modern angst. From these kaleidoscopic exegeses and usages emerge two contradictory approaches to nature: the Promethean, or experimental-questing, approach, which embraces technology as a means of tearing the veil from Nature and revealing her secrets; and the Orphic, or contemplative-poetic, approach, according to which such a denuding of Nature is a grave trespass. In place of these two attitudes Hadot proposes one suggested by the Romantic vision of Rousseau, Goethe, and Schelling, who saw in the veiled Isis an allegorical expression of the sublime. "Nature is art and art is nature," Hadot writes, inviting us to embrace Isis and all she represents: art makes us intensely aware of how completely we ourselves are not merely surrounded by nature but also part of nature.
Drawing on the results of his own scholarly research as well as that of others the author offers, for the first time, a comprehensive and documented history of theories of the atom from Democritus to the twentieth century. This is not history for its own sake. By critically reflecting on the various versions of atomic theories of the past the author is able to grapple with the question of what sets scientific knowledge apart from other kinds of knowledge, philosophical knowledge in particular. He thereby engages historically with issues concerning the nature and status of scientific knowledge that were dealt with in a more abstract way in his What Is This Thing Called Science?, a book that has been a standard text in philosophy of science for three decades and which is available in nineteen languages. Speculations about the fundamental structure of matter from Democritus to the seventeenth-century mechanical philosophers and beyond are construed as categorically distinct from atomic theories amenable to experimental investigation and support and as contributing little to the latter from a historical point of view. The thesis will provoke historians and philosophers of science alike and will require a revision of a range of standard views in the history of science and philosophy. The book is key reading for students and scholars in History and Philosophy of Science and will be instructive for and provide a challenge to philosophers, historians and scientists more generally.
The treatise De mundo offers a cosmology in the Peripatetic tradition which subordinates what happens in the cosmos to the might of an omnipotent god. Thus the work is paradigmatic for the philosophical and religious concepts of the early imperial age, which offer points of contact with nascent Christianity.
