Download Apollonius de Perge, Coniques: Tome 2.2: Livre IV. by Rashed, Roshdi PDF

By Rashed, Roshdi

Das vierte Buch der Kegelschnitte besteht aus zwei Teilen, deren erster eine Theorie der Pole und der Polare darlegt; der zweite behandelt die Zahl der Schnitt- und Ber??hrungspunkte beim Kegelschnitt. Das Buch conflict bisher nur in einer sehr fehlerhaften model einer griechischen Rezension des Eutokios bekannt. Roshdi Rashed legt nun erstmals die version einer arabischen ?bersetzung vor, deren Vorlage von dieser griechischen Textfassung unabh?¤ngig ist. Es handelt sich um eine wertvolle Wiederentdeckung, die daher auch in einem eigenen Band ver?¶ffentlicht wird. Er beinhaltet die editio princeps der arabischen model, eine genaue ?bersetzung und einen historisch-mathematischen Kommentar.

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Additional info for Apollonius de Perge, Coniques: Tome 2.2: Livre IV. Commentaire historique et mathématique, Édition et traduction du texte arabe (Apollonius De Perge, ... Scientia Graeco-Arabica) (French Edition)

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What they have failed to do is to distinguish with any clarity the “Socratic” from the “Platonic” teachings or to defend either as a rigorous and compelling whole. 2 On point after point his evidence demonstrates genuine problems and refutes simplistic readings, but what we come away with is a Socrates who teaches that virtue is both necessary and sufficient for happiness, that virtue is wisdom, that wisdom is the whole of the human good, that virtue is nothing but an instrumental mean to secure one’s own happiness, and that happiness is nothing other than the pleasure everyone wants: a radically incoherent Socrates who would have to have been astonishingly thoughtless about what happiness is and how it is secured.

But it is always pitiable. Corollary 3: Moral indignation entails confusion. Gaining clarity on the first two corollaries and seeing vice for what it really is would eliminate the desire for retribution. 3) Heroic: Virtue is always good because supremely noble, even if it often fails to bring happiness 3a) Moral-heroic: Virtue is good because noble, but often bad for the one who chooses it. It is hence a tragic choice, which cries out for a divine recognition or compensation that the cosmos does not evidently provide.

And at the heart of his new investigation as Socrates elaborates it in the Apology is an attempt to determine whether anyone knows what he is talking about when he makes claims about what is “noble and good” (kalos kagathos), an attempt that begins from Socrates’ knowledge that he himself knows of no such thing (20a6–c2; 21d1–6). An investigation into the moral phenomena, not the physical beings, is perhaps the key to understanding the whole. But by the same token, the moral things that play such a central role in the Apology seem not to have been Socrates’ first concern and may or may not ever have been the object of his deepest theoretical interest.

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